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Daniel 7:25 "change times and laws"

Dan 7:25 And he shall speak [great] words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.

My understanding of this verse is that the evil one's intention is to change times and laws. Concerning changing laws, HaSatan certainly has distorted God's laws with his deceptions that the Torah has been done away with. Much has been written on this deception and many have rejected the deception and are now following the Torah.

But what is his deception on times? His deception of time is the world's calendar system. In the world's time, the 7 days of the week bear the names of 7 pagan gods. It runs continuously and is artificial, man-made. Nothing in creation declares this week.

The truth of the matter is that Yahweh completed all of his works in six days and rested on the seventh. He set apart a holy time, a time which belongs to Him, but is created for us, His Holy People. Creation declares this week, especially the light from the sun and the moon.

And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. (Gen 1:14-15)

Now the word translated in KJV for seasons (Strong's H4150) is mow'ed, Hebrew for appointed set time, appointed place, appointed meeting. The world's calendar of months does not follow the lunar month, for its months are again artificial, man-make. The world's calendar hacks the month unnaturally into a solar year. Yahweh's way of observing a new year with the barley aviv is natural, lining up with His creation and bounty. With Yahweh's way, most years will have twelve months, and occasionally there will be an extra month. It is not unnatural to have an extra month, it is the way Our Creator designed the times and the seasons. It is a blessing to have an extra month to allow us extra time for reflection and repentance prior to the beginning of the feast days. The lunar months require this extra month to keep the natural order with the sun. The yearly feasts are observed in this manner.

Just as extra months are part of Our Creator's plan, His Weeks also are designed for extra days reflection and repentance. The world's system of weeks does not allow for this time and is not in the natural order. The deception of the world's week is so strong and takes so much power to overcome that I am sure you will reject the truth of Yahweh's week the first time you read or hear it. I did. I ask that you take a break from reading now and ask humbly that Ruach HaKodesh guide you in all truth. This truth disarms the evil one and he is going to give a fight, but he is overcome. This is a truth for the remnant and is necessary for our reunification. Please pray, and then pray some more.

And the LORD spake unto Moses, saying, Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it [is] a sign between me and you throughout your generations; that [ye] may know that I [am] the LORD that doth sanctify you. Ye shall keep the sabbath therefore; for it [is] holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth [any] work therein, that soul shall be cut off from among his people. Six days may work be done; but in the seventh [is] the sabbath of rest, holy to the LORD: whosoever doeth [any] work in the sabbath day, he shall surely be put to death. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, [for] a perpetual covenant. It [is] a sign between me and the children of Israel for ever: for [in] six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed. Ex 31:12-17

First let me explain that a day begins at evening at sunset and ends at the next sunset. This was established in creation week - "And the evening and the morning were the first day" ,And the evening and the morning were the second day", etc...

The first day of the month is the first sighted crescent moon. The new crescent moon is only visible for a short time immediately after sunset. That is the first day of the new month. This first day through the sixth day are work days. Then the seventh day is the Sabbath. Then six more days (8th - 13th) are work days. Then the seventh day (14th of the month) is the second Sabbath of the month. Then six more days (15th-20th) and then the third Sabbath is the 21st of the month. Then a final six days of the month (22nd - 27th) then the last Sabbath of the month starts on the 28th. The last Sabbath is always at least 2 days and often a 3rd day. It concludes when there is a sighted crescent moon. When the moon is sighted, it starts a new month at day one. It's back to work when the crescent moon is sighted or when there have been 3 days in the Sabbath.

The moon is a quarter moon on the 7th of the month, full on the 14th of the month, last quarter on the 21st of the month, and is not visible on the 28th. The Sabbath continues for 2 or 3 days while the moon is not visible. The moon is a calendar in the sky for the appointed time, just as Genesis 1:14 says the moon was created to be a sign for the appointed times (The Sabbath!).

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Comment by James Trimm on June 6, 2009 at 6:10pm
The so-called floating "Lunar Sabbath" is a recent invention. There
is no evidence that anyone ever followed it until recent times. To the
contrary the historical evidence PROVES that the ancient Hebrews
(Including Yeshua himself) kept the Seventh day of the week
("Saturday") and not a so-called floating "Lunar Sabbath".

The following information was obtained from, "The Anchor Bible
Dictionary" Vol. 5; Pg. 853f.

Evidence #1. "Sennacherib's [the Assyrian leader] letter written on
his Judean campaign in 701 b.c. refers to his capture of Lachish on
Hezekiah's "seventh time" (ina 7-šu, lit. "in his 7th (time)," Na'aman
1974:26). Shea (1988:178) has suggested that Hezekiah's "seventh time"
refers to the sabbath, the day when its defenders rested and the
Assyrians captured Lachish".

Evidence #2. "The publication of the Chronicles of the Babylonian
Kings by Wiseman in 1956 provided the date for the capture of
Jerusalem "on the second day of the month of Adar" (Wiseman
1956:72–73), i.e., March 16, 597. The day was a sabbath (Johns

Evidence #3. "[T]he day for the first assault against Jerusalem on
January 15, 588, is again a sabbath, based on the synchronism of the
biblical date (2 Kgs 25:1; Jer 52:4; Ezek 24:1–2) with the Babylonian

Evidence #4. "Again the fall of Jerusalem on the 9th day of the 4th
month of Zedekiah's 11th year (Jer 52:5–8) is calculated to fall on a
sabbath (Johns 1963:485)".

Evidence #5. "This strategy was again used later by the Seleucids at
the beginning of the Maccabean period when Jews were attacked on the
sabbath but refused to resist on this day (Josephus Ant 12.6.2; 1 Macc

It is also stated, "Based on these calculations, it appears that the
military strategy of the Assyrians and Neo-Babylonians utilized the
seventh-day Sabbath rest of the Israelites to accomplish their
military-political goals". Logic would dictate that the Israelites
were most vulnerable on their day of rest, especially since one of the
halakas of the time taught that one could not fight on the Sabbath
(see Jubilees 50:13).

Importantly, note that in Evidences #2 and #4 the Sabbath falls on the
second and ninth days (respectively) of their respective months,
contradicting a Babylonian-style lunar-shappatu system (or a system
that goes 1-8-15-22-29).

In Evidence #3, the Sabbath falls on the tenth day of the tenth month
indicating there was no synchronization of the weekly Sabbath with the
lunar cycle in this time period. Not only do the days of the attacks
calculate to be on the weekly Sabbath, but they also do not correspond
to the necessary lunar days to substantiate a Lunar-Sabbath theory.

To my knowledge, the Babylonians used a crescent New Moon method for
determining the beginning of the month (it was some time after the
Exile that the Babylonians learned how to calculate the conjunction).

Concerning Evidence #5 The Anchor Bible Dictionary also states, "In
Jub. 50:13 fighting is still prohibited on the sabbath. Ptolomy I
Soter (323–283/82 b.c.) took Jerusalem on a sabbath unopposed and
ruled it harshly (Joseph. Ant 12.1.1). Apollonius, a commander of an
army corps of Antiochus IV Epiphanes, in 168 b.c. "waited until the
holy sabbath day" to "rush into the city with his armed men and killed
great numbers of people" (2 Macc 5:25–26), because Jews did not fight
on the sabbath. Sabbath attacks continued (1 Macc 2:38), and
Mattathias and his followers decided that they needed to defend
themselves on the sabbath (vv 39–41) in order to avoid
annihilation. According to Josephus this practice continued (Ant
12.6.2). By the time the Romans engaged in war against the Jews, the
latter would even attack viciously on sabbath (Joseph. JW 2.17.10; 18.1)".

We know from the Scriptures that the Messiah and his Emissaries not
only frequented the Synagogue on the Sabbath, but that it was
Messiah's (Luke 4:16) and Paul's (Acts 17:2) practice to go to the
Synagogue on the Sabbath (the same Sabbath the other Jews kept).
Surveying the numerous issues Paul and Messiah had with the halaka of
the time (especially the issue of proper Sabbath observance in the
Gospels) the issue of *when* to keep the Sabbath is never broached;
instead it was their practice to assemble on the same day as their
fellow Jews.

These historical records indicate that Sabbath observance was kept by
many Israelites, both pre-Exilicly and post-Exilicly, on a repeating 7
day cycle on the day we call Saturday.
Comment by Pearl on June 9, 2009 at 7:46pm
Thank you for posting your evidence in your reply. When I read the rules the first time, I did not notice the rule that I was not supposed to discuss the holy times. I reread the rules and then noticed that I had broken them because of my opinion about how times have been changed.

Rabbi, what is your opinion on this verse in Daniel? How do you see laws changed, or do you see a change of the laws as yet in the future? And similarly how do you see times changed, or do you see a change of the times as yet in the future ?


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