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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 halacha 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.

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Replies to This Discussion

I have not find ONE verse in Scripture where Shabbat does not falls on the pattern of the Shabbat lunar 8, 15, 22, 29... And Shabbat is a moed, and the moon rules the moedim, so the moon rules the Shabbat / Moed.
According to Gen. 1:14 the sun, moon and stars regulate the moedim.

As I recall the Torah does not just say the seventh day is the Sabbath, but that there are six days of work in each week as well, now every lunar month cannot be evenly divided by seven days. That in itself is plain in the text and disproves lunar-sabbath.

Also i is clear in Scripture that Yeshua and the Pharisees were keeping the same Sabbath, and only debated about what was permitted on the Sabbath. That again proves the weekly Sabbath (it is unfathomable that at some point Rabbinic Jews and Christians all over the world, sometime after the first century, agreed to change the whole Sabbath concept from a lunar sabbath to a long count weekly Sabbath, and also managed to erase any record of their alteration.

Franky the whole thing is just silly.

Iejezquel Ben Efrayim said:
I have not find ONE verse in Scripture where Shabbat does not falls on the pattern of the Shabbat lunar 8, 15, 22, 29... And Shabbat is a moed, and the moon rules the moedim, so the moon rules the Shabbat / Moed.
BTW the "Lunar Sabbath" theory was an anti-Semitic invention by a known anti-Semite named Jonathan David Brown.

In 1992, Brown was sentenced to a 27-month federal prison term and fined $10,000 for accessory after the fact to a conspiracy to violate civil rights under 18 U.S.C. 3 and 241 (two of the hate crime laws in the United States), and for perjury under 18 U.S.C. 1623a. The court established that Brown helped Damion Patton, described by Nashville police as a juvenile "skinhead", and Leonard William Armstrong, the Grand Dragon of the Tennessee White Knights of the Ku Klux Klan hide from authorities and disguise their car after Patton and Armstrong carried out a pre-dawn drive-by shooting of a synagogue in Nashville, Tennesee on June 10, 1990.

The court case revealed that in the evening of June 9, 1990, Brown attended a meeting of white supremacists known for their hatred of Jewish people. Patton and Armstrong were there as well. At 1:00 a.m. on June 10, Patton drove past the West End Synagogue in Nashville and Armstrong fired several shots through its windows with a TEC-9 assault pistol, injuring none as the building was unoccupied. On June 15, Brown's apartment was searched under warrant, with police looking for Patton. There, they seized articles belonging to Brown which indicated his membership in the Ku Klux Klan and other white supremacist groups. In the days following the shooting incident, Brown helped Patton evade authorities by lying to police regarding Patton's whereabouts, by hiding him at his farm in Pleasantville, and by helping Patton change the color of his car from white to black with spray paint. Brown gave Patton a license plate from one of his trucks and supplied Patton with enough money to drive to Las Vegas and stay there. Some five months later, Brown allowed Patton to live again on his farm for a month. In September 1991, the FBI arrested Patton who plead guilty to his part in the synagogue shooting.

In front of the United States Court of Appeals for the Sixth Circuit in 1994, Brown sought to overturn his convictions based on his contention that the synagogue was owned by a corporation and not by citizens, and thus could not be covered by 42 U.S.C. Sec. 1982 (1988) which he argued applied solely to the property rights of citizens.[1] Brown challenged as unwarranted the seizure of his personal property.[9] The three-judge court upheld the convictions on March 21, 1995,

Jonathan David Brown was the first sabbath keeper in this century (actually ever) to begin the practice of counting the Sabbath from the New Moon day rather than using the modern seven day week. He published the book Keeping Yahweh's Appointments in 1993,[3] which explained the practice. The Lunar Sabbath movement has grown among the Messianic, Armstrong/Church of God and Christian Identity movements.



article by Lew White

It's called Genesis 1-2. Sabbath is clearly laid out in seven day cycles, not determined by the moon.

Iejezquel Ben Efrayim said:

I have not find ONE verse in Scripture where Shabbat does not falls on the pattern of the Shabbat lunar 8, 15, 22, 29... And Shabbat is a moed, and the moon rules the moedim, so the moon rules the Shabbat / Moed.

There are always more than seven days between lunar 29 and lunar 8, thus the lunar sabbath teaching violates the mitzvah often repeated in Scripture, and indeed even referenced in the Ketuvim Netzarim:

"Six days you shall labor and do all your work,  but the seventh day is a sabbath of YHWH your Elohim...."







Iejezquel Ben Efrayim said:

I have not find ONE verse in Scripture where Shabbat does not falls on the pattern of the Shabbat lunar 8, 15, 22, 29... And Shabbat is a moed, and the moon rules the moedim, so the moon rules the Shabbat / Moed.

Historical Data 

Historical information can be helpful if we are trying to discern the truth of something that doesn't seem very clear to us from scripture.

Lunar Sabbath keepers love to quote from a few Encyclopedic references which say that the week was originally tied to the lunar cycle. If we rely on such Encyclopedias to tell us about historical data, we might indeed wonder if the moon had something to do with setting the weeks. 

But the truth is, most of those references are very old and are relying theories that have their basis in the idea that the bible was not authored and inspired by Yahweh. 

Rather, such articles are usually written by people who have the same historical data we do, but they generally don't even believe in the scriptures, and view Yahweh to be just another one of those "tribal war gods." Because they don't believe in the scriptures, they make statements like the Sabbath was originally tied to the moon. This is due to an assumption that the children of Israel picked up Sabbath keeping from being in Babylon, or some other pagan culture that may have used the moon in setting monthly observances.

Anyway below are testamonies of people far older than any modern Encyclopedia.

When researching this topic historically, we don't need to go any further in history than the time period that Yahushua the Messiah was born into. We do know that He kept the Sabbath day and we know that He kept it on the same day as the rest of the Jews in His day. For example: 

Luke 4:16 So He came to Nazareth, where He had been brought up. And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read.

The first century disciples also did the same:

Acts 17:2 Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures,

So, for me the question is whether or not there are any first century eyewitnesses that may enlighten us as to whether the Jews of that time kept the Sabbath by the moon, or by a recurring seven day week. 

Can we find a clear answer to this question? Absolutely. 

To find a clear answer to this question, we will examine the Talmud, the Dead Sea Scrolls, Josephus and various Roman Historians and writers of that period.

1. The Talmud

First of all, please understand that I do not believe in following the Talmud or looking at it as being authoritative for doctrine 

I'm not going to be using it for the purposes of telling me how or when to keep the Sabbath, except that I know the Messiah was in agreement with the weekly Sabbath of 1st century Judaism. Therefore, we will only use the Talmud to help us understand what views of 1st and 2nd century Judaism actually were. 

The Talmud is a pretty good source because although it was compiled about 130 years after the destruction of the temple and Jerusalem, parts of it act as a historical reference for things that were going on when the temple was still standing. 

The Talmud is composed of three parts. There is the Mishnah, which is the central focal point of the whole Talmud. There is the Gemara, which is a commentary on the Mishnah. Then there is Rashi's commentary on both. 

The Mishnah simply records the beliefs of 1st century Judaism. It speaks often about the views of two Jewish scholars called Shammai and Hillel. They were leaders of two (often opposing) schools of thought, called "houses." Hillel and Shammai lived from c. 50 BCE to 50 CE so they were alive during Yahushua's ministry on the earth.

The Talmud records some 300+ differences of opinion between both houses. In Judaism, the views of the house of Hillel (Beth Hillel) usually prevailed over the views of the house of Shammai (Beth Shammai). 

As you will see, the Talmud is pretty clear that the Lunar Sabbath was not observed by Beth Hillel, Beth Shammai, or any Jewish man living in the first century. 

In our first example, we will examine a difference of opinion between Hillel and Shammai on what blessing needed to be recited if the "new moon falls on a Sabbath." 

"R. Zera replied: The New Moon is different from a festival - Since its mention is included in the benediction on the sanctity of the day in the morning and evening prayers it is also included in that of the additional prayer. But do Beth Shammai uphold the view that the mention of the New Moon is to be included? Was it not in fact taught: If a New Moon falls on a Sabbath, Beth Shammai ruled: One recites in his additional prayer eight benedictions and Beth Hillel ruled: Seven? This is indeed a difficulty." Talmud - Mas. Eiruvin 40b

Of course, if they were keeping the Lunar Sabbath, the New Moon can never fall on a Sabbath because the Lunar Sabbath is never on the first day of the month. This difference of opinion wouldn't have been recorded if they kept the Lunar Sabbath. 

Next, we will see that the Mishnah records what the first century temple priests did with the non-meat portions of the Passover Lamb:

"Mishnah. The bones, and the sinews, and the nothar of the paschal lamb are to be burnt on the sixteenth. If the sixteenth falls on the Sabbath, they are to be burnt on the seventeenth, because they do not override either the Sabbath or the festival." Talmud - Pesachim 83a

With the Lunar Sabbath, there is no such thing as the sixteenth day of the month falling on the Sabbath. These are not men who are trying to figure out how to fit a weekly Sabbath into Babylonian life, it is a reference to the acts of first century priests who certainly did not keep the Lunar Sabbath. These are the practices observed during the temple era when Yahushua and His disciples lived. 

The Mishnah also recorded the following rule regarding the meal offerings:

"Mishnah. A man may offer a meal-offering consisting of sixty tenths and bring them in one vessel if a man said, I take upon myself to offer sixty tenths, he may bring them in one vessel. But if he said, I take upon myself to offer sixty-one tenths, he must bring sixty in one vessel and the one in another vessel; for since the congregation bring on the first day of the feast of tabernacles when it falls on a Sabbath sixty-one tenths as a meal-offering, it is enough for an individual that his meal-offering be less by one tenth than that of the congregation." Talmud - Menachoth 103b

Obviously, this is a record of what went on while the temple was still standing because after that time, there would be no place to take it. With a Lunar Sabbath, there is never a time when the first day of the feast of Tabernacles falls on any day other than the Sabbath (15th day of the seventh month). 

Obviously, the recorded practices of first century Judaism while the temple still stood indicate that they did not keep a Lunar Sabbath. They kept the Sabbath on a recurring, seven day week just as it is given in Genesis chapter 1, independent of the moon cycle. Therefore, since Yahushua kept the Sabbath along with the rest of the Jews of that period, He did not participate in a Lunar Sabbath, a doctrine that doesn't appear to exist in Judaism at that time.

I should also mention that if you ever read the Talmud in depth, you will come away with one clear impression: They debated about almost everything. Something as major as a change in when the Sabbath is observed ought to have been at least debated somewhere. After all, they debated every little fine point of the law! The lack of such a debate speaks volumes.

2. The Dead Sea Scrolls and Josephus

The Dead Sea Scrolls are considered by scholars to be authored by the Essenes, a sect in first century Judaism. In the Dead Sea Scrolls, there are a number of extra-biblical scrolls which appear to shed light on what this sect believed and practiced. Understanding what they believed can be helpful in determining whether or not the Lunar Sabbath was being observed by mainstream Judaism of that time.

It is generally undisputed (even by Lunar Sabbatarians) that the authors of these scrolls did not keep a Lunar Sabbath. Rather, the Calendrical scroll shows that they observed a recurring seven day weekly cycle, independent of the moon phases. I know of no one who disputes this. The Calendrical Scroll and the Songs of the Sabbath Sacrifice confirms this.

Of course, Lunar Sabbatarians generally will teach that this Jewish sect was wrong about the Sabbath.

But in the book of Josephus, he speaks much about the Essenes. Josephus was a first century Jewish historian who wrote much about life in Judea during the first century. He goes into great detail as to how practices of the Essenes were different than others. He mentions everything from how the Essenes don't carry anything with them when they travel, to how they regard oil to be defilement. In Wars of the Jews 2:119-161, Josephus speaks of them in no less than 2000 words, describing over 100 characteristics of their way of life. 

So did Josephus mention that they kept the Sabbath on a day that was different than the rest of Judaism?

Wars of the Jews 2:147 ... Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not move any vessel out of its place, nor go to stool thereon.

In this, Josephus even goes so far as to say that the Essenes are "stricter than any other of the Jews in resting from their labors on the seventh day." Does it sound like there was any disagreement as to when the Sabbath was? Wouldn't it seem strange that Josephus would mention that the Essenes were stricter in their resting from labors on the Sabbath but not bother to mention that the Essenes held the Sabbath on a totally different day than the other Jews of that period? 

The fact is, if the Essenes were keeping a different day than the rest of Judaism, Josephus wouldn't have been able to say that they were even resting on the seventh day to begin with. He would have to say they were typically resting on some other day. 

There is no record in the Dead Sea Scrolls of the Essenes disagreeing with other groups as to when the Sabbath was. In fact, there is no historical record of any Jewish sects disagreeing with each other on when the Sabbath was.  

In another interesting note, Josephus speaks of one of the large towers that were built in Jerusalem:

Wars of the Jews 4:582 and the last was erected above the top of the Pastophoria, where one of the priests stood of course, and gave a signal beforehand with a trumpet, at the beginning of every seventh day, in the evening twilight, as also at the evening when that day was finished, as giving notice to the people when they were to stop work, and when they were to go to work again.

So his report is that a trumpet was blown at the beginning of every seventh day, to mark when the people should stop working, and begin working. As an interesting side note, archaeological finds concur with Josephus' comments about the place of trumpeting:

"When we excavated the beautifully paved Herodian street adjacent to the southern wall and near the southwestern corner of the Enclosure Wall, we found a particularly large ashlar block. On the inside was a niche where a man might stand, especially if the ashlar were joined to another which would enlarge the niche. 
On the outside was a carefully and elegantly incised Hebrew inscription: LBYT HTKY ’H LHH [RYZ]; “To the place of Trumpeting to (declare).” If the restoration of the world “declare” is correct, the rest of the missing part of the inscription probably went on to tell us more about the declaring of the beginning and the end of the Sabbath. 
The stone had been toppled during the Roman destruction of the Temple onto the street below where it had lain for nearly two thousand years until we uncovered it. 
It must have originally come from the pinnacle of the southwestern corner of the Temple Mount. From a spot on top of the Temple chambers a priest would blow a trumpet on Sabbath Eve, to announce the arrival of the Sabbath and the cessation of all labour, and to announce, on the following evening, the departure of the Sabbath and the resumption of all labor. 
The entire city was visible from this spot on the southwest corner of the Temple Mount; the clarion call of the trumpet would reach the farthest markets of the city. Such a scene is recounted by Josephus in his work, The Jewish War. (IV, 582)." Editor, H. S. 2004; 2004. BAR 06:04 (July/Aug 1980). Biblical Archaeology Society

Josephus also records that Agatharchides, a 2nd century BCE Greek Historian, wrote something quite interesting about Ptolemy's defeat of Jerusalem:

Against Apion 1:208 "When Agatharchides had premised this story, and had jested upon Stratonice for her superstition, he gives a like example of what was reported concerning us, and writes thus:-- 
``There are a people called Jews, and dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day; on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. 
Now it came to pass, that when Ptolemy, the son of Lagus, came into this city with his army, that these men, in observing this mad custom of theirs, instead of guarding the city, suffered their country to submit itself to a bitter lord; and their law was openly proven to have commanded a foolish practice"

Ptolemy was the General of Alexander the Great, who took over Jerusalem in 332 BCE. We see that the Jews would not defend themselves or take up arms on the Sabbath, which was "every seventh day." 

If I were to describe the Sabbath keeping practices of Lunar Sabbatarians, I certainly wouldn't describe their Sabbath keeping as something they did "every seventh day." Rather, I would mention that they only keep a Sabbath on certain days of the month. Therefore, it's quite evident that Josephus was describing the practice laid out for us "in the beginning" when Elohim created the first week and that is to rest every seventh day, without moon interruptions.

3. Roman Historians and Writers

There seems to be a trend among Lunar Sabbath keepers to refer to people like me who keep a recurring weekly Sabbath as "Satyr-day keepers" -- as if we are following the a pagan Roman week rather than the week that they believe to be in the scriptures. 

The truth is that Jews didn't want the holy Sabbath to be associated with "Saturn," an idol that had nothing to do with Judaism. The name "Saturday/Day of Saturn" originated with the pagans, not with the Jews. The Jews repeatedly and unequivocally refer to the seventh day of the week as "the Sabbath." 

However, when it comes to determining whether or not the Jews of the first century kept the Sabbath using the Lunar Sabbath or, as I believe, a recurring weekly Sabbath, examining the records of Roman historians and other writers can be helpful. By the admission of Lunar Sabbath keepers, and clear historical record, the Romans did not follow the moon phases when determining the weeks, or even the months for that matter.

For this reason, we can look into the writings of Roman historians and other writers to see if the Romans associated the Jewish Sabbath with their "Saturday/Day of Saturn." If they did associate the Sabbath with their Day of Saturn in the first century or before, this would be undeniable evidence that the Jewish week and the Roman week were both kept on the same recurring weekly cycle.  

As we will see in this section, there is no doubt that Roman historians and other writers explicitly and repeatedly consider the timing of Jewish Sabbath keeping to be linked with the seventh day of the Roman week, which was a repeating seven day cycle, independent of the moon phases. 

70 - 84 CE (AD)

Frontinus, a Roman Soldier who lived from c. 40 CE to 103 CE, wrote book on military strategy called Strategematicon in 84 A.D. In it, he writes:

"The deified Augustus Vespasian attacked the Jews on the day of Saturn, a day on which it is sinful for them to do any business." Frontinus Stratagem 2.1.17. 

The original Latin version of this book has "Saturnis" for Saturn, confirming that the Romans associated the Sabbath day with their "day of Saturn" which is on the seventh day of the week. 

Since this book was written a mere 14 years after Vespasian's (Titus') destruction of Jerusalem, this is this is obviously very strong historical evidence directly from a first century eyewitness, tying in the Sabbath with the recurring seven day cycle of the Romans.

63 BCE - 229 CE

Cassius Dio, a Roman Historian who lived from ca. 155 to 229 CE, using the historical annals of the Roman empire, wrote about 3 battles which the Roman empire had with the Jews. 

The first battle was during a time when the Hyrcanus II and Aristobulus II, two brothers who were the offspring of the Maccabees, were engaged in a dispute over who would rule. The Romans, through the actions of Pompey, came in and settled the dispute, siding with Hyrcanus. While speaking of Pompey's battle, the Sabbath is mentioned. 

The setting is 63 BCE

"Most of the city, to be sure, he took without any trouble, as he was received by the party of Hyrcanus; but the temple itself, which the other party had occupied, he captured only with difficulty. 
For it was on high ground and was fortified by a wall of its own, and if they had continued defending it on all days alike, he could not have got possession of it
As it was, they made an excavation of what are called the days of Saturn, and by doing no work at all on those days afforded the Romans an opportunity in this interval to batter down the wall

The latter, on learning of this superstitious awe of theirs, made no serious attempts the rest of the time, but on those days, when they came round in succession, assaulted most vigorously. 
Thus the defenders were captured on the day of Saturn, without making any defense
, and all the wealth was plundered. 
The kingdom was given to Hyrcanus, and Aristobulus was carried away." Cassius Dio Roman History 37.16.1-4

So the Romans took advantage of the fact that the Jews would not work on the Sabbath. When was the Sabbath? Again, the weekly Sabbath coincides with the Roman "days of Saturn." 

The second battle listed by Cassius Dio occurred in 36 BCE, is the one that resulted in the very first King Herod coming to power: 

"The Jews, indeed, had done much injury to the Romans, but they suffered far more themselves. 
The first of them to be captured were those who were fighting for the precinct of their god, and then the rest on the day even then called the day of Saturn
And so excessive were they in their devotion to religion that the first set of prisoners, those who had been captured along with the temple, obtained leave from Sosius, when the day of Saturn came round again, and went up into the temple and there performed all the customary rites, together with the rest of the people
These people Antony entrusted to a certain Herod to govern; but Antigonus he bound to a cross and flogged,— a punishment no other king had suffered at the hands of the Romans,— and afterwards slew him." Cassius Dio Roman History 49.22.4-6 
Note that Cassius Dio reports the Jews as keeping "customary rites" at the temple on "the day even then called Day of Saturn." This indicates that the Sabbath wasn't only called the "Day of Saturn" during his lifetime, but it was called the "Day of Saturn" back in 36 BCE, well before Yahushua was born in Bethlehem.

Next, he records that the 70 CE Jerusalem destruction was on the Sabbath, which he once again calls the "day of Saturn:" 

70 - 229 CE

Thus was Jerusalem destroyed on the very day of Saturn, the day which even now the Jews reverence most
From that time forth it was ordered that the Jews who continued to observe their ancestral customs should pay an annual tribute of two denarii to Jupiter Capitoline. 
In consequence of this success both generals received the title of imperator, but neither got that of Judaïcus, although all the other honours that were fitting on the occasion of so magnificent a victory, including triumphal arches, were voted to them. Cassius Dio Roman History 65.7.2
So his report is that the Jews kept the Sabbath on the "day of Saturn" from 63 BCE up until his day, no later than 229 CE. His report also agrees with Frontinus' account of the 70 CE battle. 

c. 100 CE

The Historian Cornelius Tacitus (ca. 56CE – ca. 117CE), after suggesting that Jews kept the Sabbath out of laziness, also associated the Sabbath with the Roman idol, Saturn: 

They are said to have devoted the seventh day to rest, because that day brought an end to their troubles. Later, finding idleness alluring, they gave up the seventh year as well to sloth. 
Others maintain that they do this in honor of Saturn
; either because their religious principles are derived from the Idaei, who are supposed to have been driven out with Saturn and become the ancestors of the Jewish people; or else because, of the seven constellations which govern the lives of men, the star of Saturn moves in the topmost orbit and exercises peculiar influence, and also because most of the heavenly bodies move round their courses in multiples of seven. From The Histories, Book V

Again, the fact that a pagan associated Sabbath keeping with Saturn demonstrates that the Roman week's day of Saturn (Satur-day) was concurrent with what Yahweh calls the Sabbath day. Tacitus is an eyewitness from the first century who has no "axe to grind" in regards to when the Sabbath should be observed. He wrote this a mere 30 years after the destruction of the temple in Jerusalem.  

28 BCE to 1 BCE

Tibullus, a Latin Poet who lived from 54 BCE - 19 BCE, references the Sabbath in one of his Elegies. The Poet is quoted by J. Hugh Michael in his paper entitled "The Jewish Sabbath in the Latin Classical Writers." In this Journal article, he says:

"Tibullus, again, gives us a glimpse of the influence of the Sabbath on the Romans. The Poet, sick in a foreign land, complains of his loneliness; neither mother nor sister has he there to nurse him; nor is Delia with him--she who had inquired of all the gods before permitting him to leave the city. Says Tibillus:

All promised a return; yet did nothing stay her from looking back in tears and terror on my journey. Yea, even I her comforter, after I had given my parting charge, sought still in my disquiet for reasons to linger and delay. Either birds or words of evil omen were my pretexts, or there was the holy day of Saturn to detain me. (Book I, Eleg. iii 13-18 in Postgate's translation in the Loeb Classics.)

The day of which the poet speaks is of course the Saturday, or, as Postgate puts it, "the Jewish Sabbath, on which no work was to be undertaken," and the implication is clear that unwillingness to set off on a journey on the Sabbath day was no unusual thing among the inhabitants of Rome, for Tibullus is enumerating the common reasons for the postponement of journeys of which he was only too ready to avail himself." The Jewish Sabbath in the Latin Classical Writers. J. Hugh Michael Victoria College, Toronto, Canada. The American Journal of Semitic Languages and Literatures, Vol. 40, No. 2. (Jan., 1924), pp. 117-124. 

It is interesting that Roman's would have any concern at all about traveling on the Sabbath. J. Hugh Michael references another writing by the Poet Ovid, who lived from 43 BCE to 17 CE:

Still more impressive is the witness of Ovid. In the Ars Amatoria he instructs the young Roman who is desirous of finding an object for his affections how he should set about his search. 
The quest need not take him far a field: there is no lack of suitable damsels in Rome. 
The poet even specifies the parts of Rome where the quest of the amorous youth is most likely to be crowned with success: he should not neglect '(Adonis lamented of Venus, or the seventh day observed as holy by the Syrian Jew." 
The first part of this direction can only mean that the youth should visit the Temple of Venus when her grief for Adonis was commemorated on the anniversary of his death. 
Similarly the second part must mean that he should attend the Sabbath services held in the Jewish synagogues. 
Is it possible to attach any other meaning to the advice that the youth should not avoid the seventh day observed by the Syrian Jew? 
And what meaning is there in the counsel unless Roman maidens were wont to attend those services? 
It is not easy to think that it was the poet's intention that the young Roman should become enamored of a Jewess!
The Jewish Sabbath in the Latin Classical Writers. J. Hugh Michael Victoria College, Toronto, Canada. The American Journal of Semitic Languages and Literatures, Vol. 40, No. 2. (Jan., 1924), pp. 117-124

The work that J. Hugh Michael references, Ars Amatoria, was written in approximately 1 BCE. Thus, it is evident that even the Romans were associating the seventh day of their Roman week with the Sabbath. But was Sabbath keeping really this tied into their culture?

119 CE

The Sabbath does appear to be closely entwined to the weekly cycle of the first century Romans. This is evidenced by the writings of Suetonius. Suetonius (ca. 69CE - 130CE) was a Roman historian who wrote "Lives of twelve Caesars" in 119 CE. While describing the life of Tiberius Caesar (14 - 37 CE), he wrote::

"The grammarian Diogenes, who used to lecture every Sabbath at Rhodes, would not admit Tiberius when he came to hear him on a different day, but sent a message by a common slave of his, putting him off to the seventh day. When this man waited before the Emperor's door at Rome to pay his respects, Tiberius took no further revenge than to bid him return seven years later." Suetonius The Life of Tiberius 32.2

Rhodes was a major schooling center for Roman families. It's interesting that the seventh day is referred to as the "Sabbath" (Latin: sabbatis) in Roman literature, especially when it is written by a pagan historian who was even the Roman Emperor's secretary for a time (Wikipedia entry on Suetonius)

It appears that J. Hugh Michael's references to the Roman poets, as well as this reference from Suetonius, is a strong indication that the seventh day Sabbath had become more tied into Roman society than most people realize. Possibly this is one of the reasons Josephus said:

"The masses have long since shown a keen desire to adopt our religious observances; and there is not one city, Greek or barbarian, nor a single nation, to which our custom of abstaining from work on the seventh day has not spread and where our fasts and the lighting of lamps and many of our prohibitions in the matter of food are not observed. Apion 2:282-283

In consideration of these things, it appears to me that the Romans picked up the recurring seven day week from the Jews, not the other way around. For 5 centuries or longer the Romans had kept an 8 day week with the days being named by the letters of the alphabet A through H. They did not keep a seven day week until they came into more contact with Sabbath keeping Jews in the early centuries BCE. 

The fact that they named the days of the week after various planetary idols doesn't prove that they originated the recurring 7 day week. The naming of the days after planetary idols appears to have originated with either the Babylonians or the Hindu civilization, not the Romans. 

So if you are a Lunar Sabbath keeper, the obvious question for you is, "If the Jews in the first century kept the Lunar Sabbath, and only later adopted what you call the 'Roman week,' why do the first century Romans keep saying the Jewish Sabbath is on their "day of Saturn (Saturday)?" The obvious answer to the obvious question is that the first century Jews, including Yahushua the Messiah and His disciples, kept the same recurring seven day week as the Romans. It is historical fact that the same week and day sequence exists to this day and has not changed. Yahweh has preserved His holy Sabbath!



    Historically, Lunar Sabbath keepers believe that the Lunar Sabbath was observed by 1st century Judaism, but was lost some time after the destruction of the temple in Jerusalem. But even if one rejects all the evidence to the contrary, it would seem quite impossible for every Sabbath keeper scattered all throughout the world to simultaneously drop a supposed "Lunar Sabbath," all without a trace of evidence of such a dramatic change. The clear historical record is that the Jews of the first century kept the Sabbath just as we do, on a recurring seven day week.

  Yahushua and His disciples kept it, proving that Yahweh preserved His Sabbath up until the 1st century CE. The same is true today. Yahweh has preserved His word, His Name, and His Sabbath for us today.  

 by: Eliyah

And she fasted all the days of her widowhood,
save the eves of the sabbaths, and the sabbaths,
and the eves of the new moons, and the new moons
and the feasts and solemn days of the house of Israel.
(Judith 8:6)

Seems a bit redundant if the New Moons and Sabbaths are the same!

Furthermore I will that all the feasts, and sabbaths, and new moons,
and solemn days, and the three days before the feast,
and the three days after the feast shall be all of immunity
and freedom for all the Jews in my realm.
(1Macc. 10:34)

Bring no more vain oblations: it is an offering of abomination unto Me--new moon
and sabbath; the holding of convocations. I cannot endure, iniquity along with the
solemn assembly.
(Is. 1:13)

A little redundant is all New Moons are Sabbaths...

Mishna Besah 2:1-2 deals with halachah surrounding what to do when back-to-back sabbaths occur due to a festival Sabbath falling the day before or the day after a weekly Sabbath (which can never happen in the Lunar Sabbath system):

2:1 "On a festival which coinsides with the eve of the Sabbath [Friday]-
a person should not do cooking to begin with the festival day [Friday] for the purpose of the Sabbath.
But he prepares food for the festival day, and he leaves something over, he has lefts it over for use on the Sabbath.
And he prepares a cooked dish on the eve of the festival day [Thursday] and relies on it [to prepare food on Friday] for the Sabbath as well.
The House of Shammai says, "Two dishes."
And the House of Hillel says, "A single dish."
But they concur in the case of fish and the egg [cooked] on it, that they constitute two dishes.
[If] one ate [the dish intended for the Sabbath] or it was lost, one should not cook another in its stead in the first instance.
But if he left over any amount at all of it, he relies on it for the Sabbath.
2:2  [If the festival day] coincided with the day after the Sabbath [Sunday],
The House of Shammai says, "The immerse everything before the Sabbath."
The House of Hillel says, "Utensils [are to be immersed] before the Sabbath.
But man [may immerse] on the Sabbath [itself]."
(m.Besa 2:1-2)

Hillel and Shammai taught when Yeshua was a child, and the Mishna was codified around 250 CE.

On one occasion in the days of Hillel, the eve of Passover fell on the Sabbath (14th of Nisan in 30 BCE), and none knew whether the Passover lamb should be slaughtered on the Sabbath or not. Thereupon Hillel proved by argument and tradition that it was permissible, upon which the Bene Bathyra, the then heads of the Jews of Judea, voluntarily resigned their leadership in his favor.  The account appears in the Talmud in tractate Pessachim on page 66a.  The discussion begins with a section of Mishnah (Pessachim 6:1-2) which states that may Passover duties override the Sabbath.  The Gemara then recounts the story of the problem that Hillel resolved which led to his being made Nasi (president of the Sanhedrin):


GEMARA. Our Rabbis taught: This halachah was hidden from [i.e., forgotten by] the Bene Bathyra. On one occasion the fourteenth [of Nisan] fell on the Sabbath, [and] they forgot and Passover, R. Akiba holds that the haza'ah must not be performed, though the man is thereby prevented from joining in the Passover sacrifice. did not know whether the Passover overrides the Sabbath or not. Said they, ‘Is there any man who knows whether the Passover overrides the Sabbath or not?’ They were told, ‘There is a certain man who has come up from  Babylonia, Hillel the Babylonian by name, who served the two greatest men of the time, and he knows whether the Passover overrides the Sabbath or not [Thereupon] they summoned him [and] said to him, ‘Do you know whether the Passover overrides the Sabbath or not?’ ‘Have we then [only] one Passover during the year which overrides the Sabbath?’ replied he to them, ‘Surely we have many more than two hundred Passovers during the year which override the Sabbath! Said they to him, ‘How do you know it?’ He answered them, ‘In its appointed time’ is stated in connection with the Passover, and ‘In its appointed time’ is stated in connection with the tamid; just as ‘Its appointed time’ which is said in connection with the tamid overrides the Sabbath, so ‘Its appointed time’ which is said in connection with the Passover overrides the Sabbath. Moreover, it follows a minori, if the tamid, [the omission of] which is not punished by kareth, overrides the Sabbath, then the Passover,[neglect of] which is punished by kareth, is it not logical that it overrides the Sabbath! They immediately set him at their head and appointed him Nasi [Patriarch] over them, and he was sitting and lecturing the whole day on the laws of Passover. He began rebuking them with words. Said he to them, ‘What caused it for you that I should come up from Babylonia to be a Nasi over you? It was your indolence, because you did not serve the two greatest men of the time, Shemaiah and Abtalyon.’ Said they to him, ‘Master, what if a man forgot and did not bring a knife on the eve of the Sabbath?’ ‘I have heard this law,’ he answered, ‘but have forgotten it. But leave it to Israel: if they are not prophets, yet they are the children of prophets!’ On the morrow, he whose Passover was a lamb stuck it [the knife] in its wool; he whose Passover was a goat stuck it between its horns. He saw the incident and recollected the halachah and said, ‘Thus have I received the tradition from the mouth[s] of Shemaiah and Abtalyon.’
(b.Pesachim 66a)

Now this section of Mishnah and Talmud makes it clear that the 14th of Nisan (Passover) could occur on a Sabbath, and in fact did occur on the Sabbath as early as the days of Hillel the Great, who was elderly in the days of Yeshua's youth.  

Now as I have said before, Yeshua and the Pharisees clearly agreed as to what day the Sabbath was.  They disagreed, at times, over what activities were permitted on the Sabbath, but they never disagreed over what day the Sabbath was.  So if we can demonstrate that the first century Phraisees kept the weekly "Saturday" Sabbath, we would also be demonstrating that Yeshua kept the weekly "Saturday" Sabbath. And if we could show that the first century Pharisees did not keep a so-called floating lunar Sabbath, we would be soing also that Yeshua did not keep such a lunar Sabbath, and thus that such a lunar Sabbath was not valid.

Now this section of Mishnah and Talmud reveal that on occasion the 14th of Nisan could and did happen to fall on the Sabbath as reckoned by the first century Pharisees, and therefore by Yeshua as well.  This is impossible with the so-called Lunar Sabbath System, in which the 8th, 15th, 22nd, and 29th of a Lunar Month were Sabbaths and the 14th could NEVER be a Sabbath.


I have made an official claim with Arnold Bowen for the $10,000 reward offered to anyone "who can pinpoint a weekly Sabbath on any other day than by the moon... on either the 8th, 15th, 22nd, or 29th day of the Moon.".  I can now pinpoint 14th of Nisan in 30 BCE as meeting this criteria.  We shall see if he makes goon on his reward offer. I will keep you all updated.













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