<Return to HomePage>

Tracking the Day-of-the-Sun

By: A-Quest-for-Creation-Answers

Revised by J. Dwyer on July 20, 2008 +

Copyright © 2003-2008 James D. Dwyer
Email: quest@creation-answers.com
Reference: www.creation-answers.com

You may freely copy or distribute this material.
(Not to be sold).

____________________________________

Introduction

The large focus of the currently presented paper is those families that comprised the priesthood of Israel appear to have tracked a month-like cycle of 30 days for celebratory purposes. It is manifest from certain passages in the Bible (and miscellaneous sources) that Israelite priests were cautious to celebrate and to present sacrificial offerings in association with the renewal of 30 days. Of significance is that the renewal of 30 days was probably officially tracked and celebrated in Judea throughout most of the Temple Era.

Other astronomer-priests who flourished in the ancient Middle East appear to have likewise revered and celebrated a continuous cycle of 30 days. The track of a 30-day cycle can be recited from Assyrian, Persian, and Egyptian sources. Of further significance is that this respective cycle was sometimes time tracked in segments or in units of 10 days.

A plausible reason for why early astronomers did once time track the renewal of 30 days can be deduced from portions of early-written literature attributed to Enoch. Certain passages embedded in the Enoch literature indicate that each passing year cycle has inherent day divisions or time stations. Among the time stations detailed in the astronomical book of Enoch is that of an equally-spaced station or day attributed to the Sun. This respective time station--appearing at the uniform distance of always 30 days--was perceived to be integral in the measurement of the year cycle.

The priestly time track and celebration of the renewal of 30 days raises an ultimate question concerning the chronology of the time station that was attributed to the Sun. It is here pertinent that early Christian records point to a possible chronology for the once celebrated Day-of-the-Sun.

Celebration of the 30th day

The renewal of a cycle of 30 days (Hebrew: 'Chodesh') appears to have been regarded as a rather special occasion throughout the ancient Middle East. The celebration of this respective renewal day can ultimately be connected to astronomy--and to the stated station (or day) of the Sun.

In substantiation of an hypothesis that the traditional Israelite priesthood did once track and celebrate each 30th day, passages from period literature show that an offering was routinely performed in association with the "beginnings" of the month or the "renewal" of the month (refer to Numbers 28:11).

In the Temple Era, it appears that the beginning of the month or the renewal of the month (the Chodesh) required the performance of specific liturgy (refer to 2 Chronicles 29:28). During the renewal celebration, the priestly families are indicated to have sounded loud musical instruments (refer to Numbers 10:10).

Texts throughout the Hebrew Bible consistently use the word 'chodesh' (or 'hodesh') in reference to the once sacrificially celebrated cycle of the new beginnings or a cycle of the renewal. It here seems pertinent to note that the Hebrew word 'chodesh' (or 'hodesh') as it appears in the Hebrew Bible is interpreted by some of the translators to mean the epoch of the new Moon rather than the renewal of a different type of month cycle. The chodesh (or the renewal or the new beginning) is indeed sometimes used in reference to a lunar-month cycle. However, it is of significance that the chodesh is often used in reference to other time cycles as well. For example, YHVH commanded the Israelites to bring a renewal (chadesh) offering on the day which ended a cycle of 7 weeks--refer to Leviticus, Chapter 23. Other clear examples can be recited from the sea scrolls recovered near Qumran. (On some of the scrolls, the use of a chodesh of 30 days and a chodesh of 31 days is sometimes shown. A related example can also be recited from a certain scroll that shows the offering of the new month as being equal to 30 songs--refer to 'The Psalms Scroll'.)

Some early Jewish literature was not written in Hebrew but in Greek. It is here significant that an analysis of the Greek texts shows that the word for Moon (or 'mhn') was likewise used in reference to a month cycle that was different from the literal lunar cycle. As an example, two passages of the book of Revelation show a time span of 1260 days spanned 42 months ('mhnav'). From these texts, it is very apparent that each of the 42 cited months was once understood to be equivalent to a month-like cycle of 30 days. (Note that a month cycle of 30 days is a month cycle different from the lunar month--which completes in 29.5 days).

Variations of the Greek word 'mhn' used in reference to a 30-day cycle can also be recited from the almost contemporary writings of Philo Judaeus as follows:

1. "[The month cycle] is derived the number thirty" ('On the Creation', XIX).
2. "[When] we say that from morning to evening there are twelve hours, or from new month to the end of the month there are thirty days, we are including in our enumeration both the first hour and the day of the new month." ('On Dreams, That They are God Sent', 2.257).
3. "[The count of] thirty... makes up the cycle of the month... " ('Questions and Answers on Genesis').

(English translation of the writings of Philo are based upon the Yonge version).

It then becomes significant that the meaning of the Hebrew word 'chodesh'--as it was used and understood throughout the Temple Era--pertained to both lunar-based cycles and solar-based cycles. Also significant is that the meaning of the Greek word 'mhn'--as it was used and understood in the late 2nd Temple Era--pertained to both lunar-based cycles and solar-based cycles. This distinction in the ancient meaning of the cited Hebrew and Greek words for the month cycle is then essential for coming to ultimately understand that a cycle of 30 days may have been integral for determining when offerings were to be presented upon the Temple Altar.

The possibility that more than one type of new month was celebrated in ancient Israel can be recognized from sacrificial liturgy subscribed to under the Temple system. Based upon sacrificial itineries followed by the Temple priests, it is very manifest that one type of renewal required the offering of 2 bullocks, 1 ram, and 7 lambs. (Another type of renewal required the diverse offering of 1 bullock, 1 ram, and 6 lambs).

The priestly track of a 'perpetual' month cycle (a month that renewed every 30 days) is pointed at in the book of Daniel--where in Chapter 12, a calendar count of "1290 days" is shown. (It is clear that this time span may have once been understood to correspond with an unbroken sequence of 30-day cycles).

Other passages from the book of Daniel have significance in indicating that a perpetual sacrifice was offered upon the Temple Altar. In example, it was prophesied or predicted by the prophet Daniel that the 'perpetual' sacrifice rate would be suspended for the duration of exactly 2300 times:

"... How long shall... the continual burnt-offering, and... the sanctuary... be trodden under foot?... Unto 2300 evenings and mornings; then shall the sanctuary be cleansed." (Daniel 8:14--based upon the ASV).

The respective Daniel prophecy about the ceasing of the perpetual sacrifice (a number of 2300 sacrifices) was noted by Flavius Josephus (c. 1st century) to have corresponded to a time span of exactly 3 years (refer to 'Antiquities of the Jews', Book XII, Chapter 7:6).

The mention by Josephus about the ceasing of the sacrifices seems significant in the regard the rate of the perpetual daily sacrifice (2 lambs) and the additional rate of the perpetual monthly sacrifice (2 bullocks and a ram) appear to inherently total 2300 sacrifices in correspondence with a time span of 3 years.

Note that the number of days in 3 solar years is equal to 1096 days. It follows that if 2 lambs were offered on the Temple Altar daily (refer to Numbers 28) then a total of 2192 lambs would have been offered across a time cycle of 3 years. In addition, if 2 bullocks and 1 ram were offered once per month (12 times each year) then 108 additional sacrifices would have been offered in this respective time span (3 years). A total number of 2300 sacrifices would then have been offered in correspondence with a time cycle of 3 years. (Note that 2192 daily sacrifices plus 108 monthly sacrifices is equal to 2300 total sacrifices).

The noted number of 2300 sacrifices across 3 years of time then points to an original sacrificial (month) schedule that perpetually renewed at a frequency of at least every 30th day.

While the Daniel prophecy (6th century BCE) appears to have originally been understood in the context of a month cycle that renewed at a frequency of no less than every 30th day, it seems pertinent to here note that 1st-century publications attributed to Josephus consistently refer to a calendar of lunar months. In reference to the cited Daniel prophecy, it then may be of significance that a calendar of lunar months can closely approximate the length of 3 solar years. Equivalence to 3 solar years can be achieved with a luni-based calendar through the intercalation of 1 lunar month and 3 more days).

One of the best interpretations concerning the perpetual rate of sacrifice then is that an offering was prepared/presented at the frequency of morning and at evening on a daily basis. An additional offering (2 bullocks and 1 ram) was prepared/presented in association with a month schedule. (Note that the cited 'perpetual' rate of sacrifice--daily and monthly--would have pertained to only a part of the overall sacrifice schedule).

Thus, an uninterupted cycle of 30 days may have been integral in determining when mandated sacrifices were to be presented upon the Temple Altar.

It here seems pertinent to note that the Hebrew word for the literal lunar cycle or the Moon cycle is yerach (not chodesh). Throughout all passages of the Hebrew Bible there is no single instance that substantiates the epoch of the yerach was ever sacrificially celebrated. Conversely, the event of the Chodesh (the renewal) is consistently shown to have been the time for sacrificial celebration. This essentially seems to mean that the cited renewal (Chodesh) when sacrifices were routinely offered was not quite the same renewal as the Moon or yerach.

The additional sacrifice of 1 bullock, 1 ram, and 6 lambs may have been offered upon the Temple Altar in correspondence with the completion of certain lunar months. In example, the count of a specific lunar day and the associated offering of an additional sacrifice on that respective day is described in an 11th century Jewish manuscript known as 'The Code of Maimonides'. According to the author of this manuscript, it was under the Temple system that an additional offering was presented at the end of those lunar months that were "full" and contained a 30th day (an extra day). An assembly was also noted on those additional lunar days--as follows:

"Whenever the court declared a month as full... it was customary [to assemble at]... a place held ready for that purpose, and there a meal was prepared. They went there not in the evening but in the early morning before sunrise, nor did they go to this meal if they were less than ten persons, nor did they take along anything save bread made from grain or pulse, which was all that they ate at this meal. And this is meant wherever reference is made to the religious meal for the intercalation of a month [= the ceremonious celebration of the 30th day of the Moon]." (English translation of the Hebrew source supplied by Solomon Gandz).

Of significance here is this special lunar day was seemingly celebrated right at the molad of the lunar month (and prior to the evening when the new crescent of the Moon was observed).

In summary to the priestly tradition of tracking a month cycle, it is clear from an abundance of early Hebrew literature that the renewal of the month (or months) was ceremoneously acknowledged. The Chodesh, as a time of renewal, or as a time of new beginnings, was probably tracked and recorded in association with time cycles other than (in addition to) the lunar month.

As further shown below, the ancients would inherently have been capable of performing a perfectly accurate meter of the limits of the tropical year by tracking an uninterrupted cycle of 30 days.

Turn of the month

The cited renewal day (Chodesh) that was sacrificially celebrated under the Temple system appears to have minimally been regarded as a day of memorial among 1st-century Hebrews. This respective day--one of 30 days--appears to have likewise been memorialized as a day of renewal among a segment of the Gentiles.

Regard among both Jews and Gentiles for the turn of the 30th day can be recognized from certain sources that herald from in and prior to the 1st century. It seems pertinent to here note that a segment of 1st-century Hebrews (and devout Gentiles alike) are indicated to have routinely participated in Temple liturgy. The considerable degree of veneration held for the Temple system among a wide body of adherents (including Gentiles) is rather clearly mirrored in 12 consecutive chapters of Acts beginning with Chapter 10.

A degree of religious regard for the 30th day is explicit from the writings of the satirist Horace. In his 'Sermones', the lead character of Horace's play is shown to have carried on the following conversation with a certain Fuscus Aristius:

[Lead Character] "... you said that you wanted to tell me something in private." [Fuscus Aristius] "... you will be told on another occasion... for of the Sabbaths this is the 30th day. Would you affront the circumcised Jews?" [Lead Character] "I have no scruple [on that account]." [Fuscus Aristius] "But I have... I will speak with you on another occasion." [Lead Character] "And has This Sun arisen so disastrous upon me!..." [1, 9, 65-70. English translation based largely upon C. Smart (Harper & Brothers, 1863).]

It seems clear from the quoted passage of 'Sermones' that a 1st-century adherent of the Temple system would have then been mindful of the turn of the 30th day. In fact, some contemporary followers of Temple liturgy are shown to have interpreted (at least) a portion, or period, of Sabbath time in association with the renewal of 30 days. (Perhaps the cited day of record, or renewal, was regarded as a minor Sabbath because of the hour, or hours, during which the additional sacrifical ritual was enacted by Temple priests).

The cited passage from 'Sermones' was written rather late in the Temple Era--and only about six decades before the Temple was destroyed by the Romans. The late-Temple time frame in which 'Sermones' was written tends to indicate that the cited day of renewal was tracked and recorded among families that comprised the priesthood--and among adherents of the Temple system--for as long as the 2nd Temple stood.

The possibility that early priests did hold to a tradition of recording the cited renewal of 30 days--a new beginnings cycle--can also be recognized from the content of writings left by primal or original Christians. In example, the following passage from the book of Revelation can be recited as evidence that a time track of 30 days was once an important liturgical cycle:

I was given a reed like a measuring rod and was told, "Go and measure the temple of God and the altar, and count the worshipers there. But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months. And I will give power to my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth..." [11:1-3, English translation based upon the NIV.]

The cited reference to a time span of 42 months across 1260 days is somewhat unusual in comparison with other calendar systems used in the 2nd-Temple Era. For example, writings left by early rabbis focus upon the reckoning of an annual calendar comprised of lunar months.

Even though the quoted reference to a time span of 42 months appears to be unusual in the historical context of the late Temple Era, this same time span (1260 days) is referenced in a subsequent passage of the book of Revelation--as follows:

Then God's temple in heaven was opened... A great and wondrous sign appeared in heaven: a woman clothed with the Sun, with the Moon under her feet and a crown of twelve stars on her head. [11:19-12:1]... The woman fled into the desert... for 1,260 days... (12:6)... The beast was given... to exercise his authority for 42 months. (13:5). [English translation based upon the NIV.]

From these rather unusual references to a 42 month span of time (a time span that undoubtedly traversed 1260 days) it seems very clear that an ongoing 30-day cycle could have at one time been significant in performing required Temple liturgy.

Note that a time span that traversed 42 month cycles containing 30 days in each month-like cycle is exactly equal to 1260 days. Further note that a time span of 42 month-like cycles extending across 1260 days indicates that the cited cycle of 30 days was tracked continuously. Essentially, there is no evidence that the indicated priestly track of 30 days was ever broken.

Based upon the cited record of the workings of a Heavenly Temple, it is not illogical to at least suspect that the priestly courses did indeed once track and record an ongoing cycle of 30 days (a cycle of renewal or new beginnings).

It here seems of some related significance that the early Christian movement can closely be connected to one of the chief priestly families--the course of Abiah. This indicated connection to the Temple course of Abiah essentially means that writings left by the earliest of the Christian teachers (including even Jesus) not only mirror the views of certain religiously minded Israelites (those who lived in the 1st century) but these writings surely also reflect opinions and interpretations espoused by certain high-ranking members of Israel's ancient priesthood.

Jesus--through his mother's lineage--appears to have been related (by blood or by marriage) to a ranking family of priests (the Temple course of Abiah). This connection between the original Christian movement and a family of ranking priests seems very apparent from the book of Acts (refer to the initial chapters). The book of Acts further indicates that a "great company of the priests were obedient to the Christian faith" (refer to Chapter 6:7). Of further significance is that one or more of the New Testament authors may themselves have been ranking members of the then priesthood. The possibility that some among the Apostles held this office is manifest from Polycrate's epistle to Victor (2nd century CE). In this epistle it is stated that the Apostle John "was both a witness and a teacher... and being a priest wore the sacerdotal plate" (refer to Eusebius's Church History). John the Baptist--another ranking religious figure of Jesus' time, and apparently a relative of Jesus--is referred to by a number of Christian authors. The priestly John (of the course of Abiah) is shown to have first preached the coming of a Kingdom of God... a message that Jesus also preached.

A regard among early Christians for the renewal of the 30th day (a station or a day of the Sun) can further be recited from certain texts produced prior to the 4th century. Writings produced by some authors who flourished in this era of the Christian Church have detail of a festival celebrated in pace with the Day-of-the-Sun.

The primal Christian celebration of a festival in pace with the Day-of-the-Sun is significant in the regard that adherents of the then popular religion of Mithras appear to also have celebrated a feast on the Day-of-the-Sun.

The track and celebration of the Day-of-the-Sun among both 2nd-century Christians and adherents of Mithras can ultimately be traced to liturgy celebrated among more ancient residents of Middle East. A Middle-Eastern association between the two religions is easy to recognize from Israel's previously cited Temple tradition and also from Persia's reverence for the Sun-god (Mithras).

A religion devoted to the Sun-god (Mithras) became predominate in Persia (after about 1000 BCE). Worship of the god-of-light (Mithras) was eventually assimilated into the Roman Empire--where even some among the Roman emperors became devotees. Roman devotion to the Sun-god Mithras peaked in about the 3rd century CE. However, after this century, Mithraism faded from being a prominent religion (Wikipedia).

It is here significant that Persians well prior to the 1st century can be recited to have carefully tracked the reoccurrence of 30 days--as a never-ending, uninterrupted, unbroken cycle. This means that adherents of the Sun-god (Mithras) would surely have understood/interpreted the Day-of-the-Sun in the context of a cycle of 30 days.

Thus, it seems reasonably clear that--in other regions of the ancient Middle East--the reoccurrence of the Day-of-the-Sun would likewise have been tracked in pace with a cycle of 30 days. (For pertinent information of the early Persian track and celebration of the 30th day, refer to the subsequently presented section).

One of the clearest examples of the Christian celebration of the Day-of-the-Sun--a day also then celebrated in honor of Mithras--can be recited from the following portion of 'The First Apology' by Justin-the-Martyr (c. 115-165):

"[The Christian celebration of the Eucharist is]... imitated in the mysteries of Mithras... And on the day called the Day-of-the-Sun, all who live in cities or in the country gather together to one place... [and] bread and wine and water are brought, and there is a distribution to each... The Day-of-the-Sun is the day on which we all hold our common assembly, because... [Jesus appeared from the grave] on the Day-of-the-Sun... ".

Then, certain passages of text attributed to the earliest among the Christian authors rather clearly mirror that the schedule by which the original Church assembled would have been identical to the sacrificial itinerary followed by the Temple priests. Essentially, the indicated Christian celebration of liturgy in pace with the Day-of-the-Sun would inherently have paced the Day-of-the-Chodesh that was sactioned for memorial under the Temple system.

The above quoted portion from 'The First Apology' was originally written by Justin as an appeal on behalf of Christians to the 2nd-century rulers of Rome. The citation of the religion of Mithras was obviously made by the original Justin to win some degree of approval from the Roman magistrates. It here seems pertinent to note that not all portions of text that appear in current versions of this work appear to have been penned by the original author. The clear possibility that text was added after the time of Justin is manifest from those portions of text that have the flavor of Christianity holding status as an approved state religion. The primal version of 'The First Apology' would surely have shown the common assembly and Eucharist celebrated in pace with the Day-of-the-Sun without the addition of any negative commentary about the religion of Mithras. In addition, it is doubtful that an apparently appended reference to the planetary week was part of the original text.

The Christian celebration of a festival in association with the Day-of-the-Sun [= the Day-of-the-Chodesh] can further be recited from passages of 'The Didache' (a document presumed to have been written by Christians in 1st-century Syria):

"On the Lord's Day of the Lord... Come together. ... Break bread. ... Carry out the Eucharist... "

The commemoration of the Lord's Day [= the Day-of-the-Sun] seems to also be reflected in the following passage from the 1st-century book of Revelation:

"I was in the Spirit on the Lord's day [= the Day-of-the-Sun], and heard behind me a great voice, as of a trumpet" (Chapter 1:10).

It here seems to be significant that the cited Christian memorialization of the Day-of-the-Sun (or the Lord's Day) was attributed to traditions held among segments of the Hebrews from very ancient times. Essentially, original Christians appear to have believed that tracking the Lord's Day (the Day-of-the-Sun) pertained to a set of religious liturgy that was practiced in ancient Israel--even prior to the time of the original Christians.

This Christian understanding of the commemoration of a day of record (the renewal of 30 days) is shown in an epistle written at the 1st part of the 2nd century CE. In his letter to the Magnesians, the Bishop of Antioch (Ignatius) was careful to send the following admonition to the early disciples:

Be not deceived by heretical opinions, nor by ancient fables... the divine prophets lived according to Christ... living in observance of the Lord's day [= the Day-of-the-Sun], on which day also our life rose... even the prophets were disciples... " (Chapter 8-9).

This implies that the Lord's Day [= the Day-of-the-Sun] was understood by early Christians to have been a day that was tracked prior to the time of the Christians. Essentially, the renewal of 30 days (the Day-of-the-Chodesh) appears to have been commemorated among segments of the Hebrews in the earlier era of the prophets.

The indication from early-written Christian literature then clearly is that adherents of the Temple system did probably memorialize the reoccurrence of the Day-of-the-Sun (a day of record). As is further shown below, the track of the Day-of-the-Sun appears to have remained a practiced tradition among segments of the ancient Christians for three centuries (or more).

It here seems pertinent to note the celebration of liturgy in pace with the planetary day Sunday was probably NOT followed among primal Christians. This hypothesis has a considerable amount of merit in the regard that ferial days (festival days) are not generally shown in alignment with the 7 planetary days in Christian writings that were authored from before about the 4th century. Essentially, the earliest among the Christians are not indicated to have been familiar with the modern week cycle. The cited memorialization of the 'Day-of-the-Sun' by the (original) priestly Christians almost surely would have corresponded with the same day of record (the Day-of-the-Chodesh) that was tracked by the traditional priesthood. (The early Christian commemoration of a day of renewal seems to explain more of why in the book of Acts so many of the priests are shown "obedient to the faith"--refer to Chapter 6:7).

The ancient memorialization of the renewal of 30 days can also possibly be detected from what is known about ancient non-traditional and Gnostic Christians. Though, as early as the 2nd century CE, they were considered to be heretical, it seems to be of related significance that the Gnostics paid special heed to the "30 aeons". (They also highly revered "the tricontad").

Passages from certain Christian works--written in and after the 3rd century--can further be recited as evidence that early or original Christians did probably track the Day-of-the-Sun (the Lord's Day) in association with a running cycle of 30 days. In example, a portion of text attributed to the Christian astronomer Anatolius (c. 3rd century) does clearly show that the Eucharist was then celebrated--but only on a specific day:

"... the successors of Peter and Paul, who have taught all the churches in which they sowed the spiritual seeds of the Gospel, that the solemn festival of the resurrection of the Lord can be celebrated only on the Day-of-the-Lord [= the Day-of-the-Sun]...[They] hold that it should not be lawful to celebrate the Lord's mystery of the Passover at any other time but on the Day-of-the-Lord, on which the resurrection of the Lord from death took place, and on which rose" ('The Paschal Canon Of Anatolius', Chapter 10).

Christian histories written in and after the 4th century are explicit in showing that--among a segment of the ancient Christians--the Eucharist was not only celebrated in association with a solar-month cycle but the respective cycle was that of 30 days. The commemoration of the Eucharist--celebrated in association with a month-like cycle of 30 days--can be recognized from the following portions of 'The Ecclesiastical History of Sozomen':

The ancient Hebrews... offered the sacrifices after the vernal equinox, when the [Day-of-the-]Sun is in the first sign of the zodiac, called by the Greeks the Ram... and that at old Rome the members of this sect still observe the same practice as the Romans, who have not deviated from their original usage in this particular, the custom having been handed down to them by the holy apostles Peter and Paul... Hence arises my astonishment that those who profess to adopt the Jewish custom in the celebration of this feast, do not conform to the ancient [sacrificial] practice of the Jews... The Montanists, who are called Pepuzites and Phrygians... affirm that it is right to attend exclusively to the cycles of the Sun. They reckon each month to consist of thirty days... For they compute the day of the creation of the Sun, mentioned in Sacred Writ, to have been the fourteenth day of the Moon... They always celebrate... on the day of the resurrection [= on the Day-of-the-Sun]... (Book 7 Chapter XVIII).

It can further be interpreted from the following portion of 'The Ecclesiastical History of Socrates Scholasticus', that the Eucharist may have once been determined through the track of a solar-based month. (This would have been true concerning a segment of ancient Christians).

"In Asia Minor most people kept the fourteenth day of the Moon, disregarding the sabbath [month cycle]: yet they never separated from those who did otherwise... While therefore some in Asia Minor observed the day above-mentioned, others in the East kept that feast on the sabbath indeed... [and differed] as regards the month [cycle]... the latter kept Easter after the equinox... `for,' said they, `it ought to be celebrated when the [Day-of-the-]Sun is in Aries, in the month called Xanthicus by the Antiochians, and April by the Romans.' In this practice, they averred, they conformed not to the modern Jews, who are mistaken in almost everything, but to [the traditions of] the ancients... Thus these people were at issue among themselves. But all other Christians in the Western parts, and as far as the ocean itself, are found to have celebrated Easter... from a very ancient tradition [= the Temple tradition]." (Book 5, Chapter 22).

It is here manifest that primal Christians assembled to commemorate the Eucharist on the following diverse dates:

1. The Eucharist was commemorated upon the 14th day of the Moon while the Sabbath of the month (the Sabbath that renewed 30 days) was disregarded.
2. Some in the East celebrated the feast on the Sabbath of the month indeed.

Thus, it seems clear from certain historical sources that the reoccurrence of the Sabbath of the 30 days [= the Day-of-the-Sun] was integral for determining when to celebrate the Eucharist--at least among a segment of early Christians.

Of related significance is that some of the early Church Canons show that Christians celebrated the Day-of-the-Lord or the Day-of-the-Sun in addition, or in overplus, to the 7th days. It is then significant that the cited day of record was probably commemorated among early (or original) Christians in overplus to days of Sabbath rest.

The unbroken track of 30 days

In addition to Israelite sources, Assyrian, Persian, and even Roman sources seem to additionally confirm that a running cycle of 30 days was time tracked in the ancient Middle East.

To further illustrate that some among the early astronomers did track a running cycle of 30 days, a calendar shown in the book of Ezekiel can be cited. (This respective calendar appears to have been the same or similar to calendars used in ancient Assyria and in early Persia).

It is here significant that the book of Ezekiel appears to herald from a very ancient source. (This respective book could have been authored by a member of Israel's early priesthood--c. 6th century BCE).

Of particular interest is that the cited priestly source (Ezekiel) contains 13 chronological dates (as tabled below).

The cited 13 chronological dates are very significant in the regard that on each of several different occasions the cited priest is indicated to have received communication and special instruction from YHWH. (It is fortunate that on each occasion that Ezekiel came into contact with YHVH, the priest-author was cautious to record the exact date when the communication was received).

Ezekiel's dates seem to be unique in the regard that this author never uses a 'day' descriptor. Instead, relative to the renewal (or 'Chodesh'), a number is all that is used.

Of possible significance is that several of the dates listed by the author of Ezekiel are equivalent to the number 'one'. Essentially, 5 of the 13 cited dates are simply listed as 'one'. (For the 'one' date, the Greek version of Ezekiel uses the word 'mia' and the Hebrew version of Ezekiel uses 'echad'). It ultimately seems strange that the cited 'one' date is listed without a day descriptor in all 5 of the recorded instances. (As is further shown in the subsequently presented chapters, the notation of a singular date--just 'one'--can frequently be recited from early-written Jewish texts). The indicated early use of the calendar term 'one' may mean that priest-astronomers were knowledgeable of the cited system of tracking Sun and Moon stations. In scribing days, it seems probable that the ancients reckoned some of the days (the renewals) to be different from the other days. (The renewals would have been reckoned to stand out and apart from the time stream--as set-apart days).

Especially unique about Ezekiel's 13 dates is that almost all of the numbers (relative to the renewal cycle) are listed to be a multiple of 'five' (a five or a ten). Because many of these queer dates are almost exclusively comprised of multiplies of 'five', it seems possible to conclude that the author of Ezekiel may have possessed knowledge of a '10 count' system.

The Kultepe Calendar (used in ancient Assyria) appears to have been predicated upon a count of 10 days. This count (ten) was repeated across a time grid of 30-day cycles. "For three years, the ten counts ran congruently with the months and the years. Then, after the insertion of a 15-day shapattum period, they [the '10 counts'] overlapped from one month into the next, returning to congruency with the months after the next shapattum... " (Britannica, 1972).

It is clear that the cited Assyrian Calendar was predicated upon an unbroken count of 10 days. This count ('ten') was repeated across a cycle of 6 years (or for 2190 days). Each cycle of 6 years is therefore indicated to have contained 72 month cycles (of 30 days per month) and two shapattum intervals (of 15 days each). The indicated unbroken cycle of 10 days can then be recognized to have been rather essential for tracking the renewal of 30 days across long time spans.

A quite similar method of keeping track of the renewal of 30 days (also in the region of the ancient Middle East) can also be recited from the writings of Biruni (a medieval astrologer/astronomer who lived in Iran).

In 'al-Athar al-baqiya', Biruni reported upon the early Persian reckoning of a year of 360 days--as follows:

"[The old Persians] counted the year to 360 days, and each month to 30 days without a removal, and they inserted one month in each sixth year, and two months into each 120th year... ". (Note that the English translation--as shown--is comparable to Sachau's edition of 'al-Athar al-baqiya', page 11. Further note that the last of the intercalations of a month at the 120th year took place, according to Biruni, in the reign of the Sasanian king Yazdegird I, 399-420 CE--refer to Sachau's edition, pages 33, 45, 118, and 119. For additional verification of this peculiar 120-year count, refer to 'Old Iranian Calendars', by S.H. Taqizadeh.)

It is rather clear (as was reported by Biruni) that ancient Persians did once count an unbroken cycle of always 30 days. According to Biruni's report, early Persians did count this never interrupted cycle in annual segments of 360 days. (This 12-month count of always 30 days was undoubtedly made so as to approximate the limits of the solar year). It was further explained, by Biruni, that the calendar count of 360 days required the periodic intercalation of an additional month (where a supplementary month was intercalated every six years and a supplementary month was also intercalated each 120 years).

The early Persian calendar comprised of 30-day cycles, as was described by Biruni, would inherently have been rather precise (on the average). It appears that this respective calendar could have been continued without the application of any additional calendar rule for upwards of 4 millennia. (Essentially, the described calendar would have been valid for 32 cycles of 120 years). The calendar rules, as stated by Biruni, would thus have achieved 1461 cycles of 30 days in each cycle of 120 years--or a total count of 43830 days in each segment of 120 years. The stated calendar rules would consequently have produced a quite accurate calendar that averaged 365.2500 days per year. It is nevertheless apparent that after a time span of 3840 years or after 32 cycles of 120 years the scheduled intercalation of a supplementary month [30 days] would need to have been skipped or omitted.

The historian Herodotus can also be recited to partially substantiate that early Persians did once track a cycle of 30 days. (Unlike Biruni who wrote of historical events that preceded his time by several centuries, Herodotus--who lived in the 5th century BCE--was alive almost contemporaneously with the historical events he wrote of). In his work entitled 'The Histories', Herodotus wrote that a rate of tribute was routinely paid to the Persian king (Darius). This respective rate happened to be 360 white horses--where a white horse was paid "for each day in the year" (refer to Book III, 90, A.D. Godley edition).

The early adhered to Persian calendar of 360 days can ultimately be traced from a more ancient source (perhaps as far distant as 1000 BCE). From this primal source, it is probable that a calendar count of 360 days (counted in 30-day segments) came to be used throughout the Middle East (and regions farther to the East and West).

Of additional significance is that the indicated track of a 30-day cycle among ancient Persians appears to mirror the cycle of the Sun (a cycle of 30 days) that is described in Enoch's astronomical book. (For pertinent information concerning an equally distant station of the Sun, refer to the subsequently presented Chapter Two).

Thus, based upon the rather clear indication that a station of the Sun (or the 30th day) was once reckoned throughout the ancient Middle East, it can be interpreted that the cited author of the book of Ezekiel held knowledge of a calendar similar or the same as the cited Kultepe Calendar. This means that Ezekiel's unique calendar dates could have been understood in the context of a 30-day time grid.

A time track of 30 days (perhaps also similar to the cited Kultepe Calendar) can seemingly be identified in the previously referred to book of Daniel. In Chapter 12, reference is made to a "time, times, and the dividing of time"--a span of "1290 days". (Note that this time span does inherently correspond with a sequence of month-like cycles of 30 days and shapattum intervals). In addition, reference is made to a span of "1335 days". (This time span can likewise be interfaced to a combination of month-like cycles of 30 days and shapattum intervals). A study of the early use of stick calendars further indicates that some among the ancients were cautious to keep track of the renewal of 30 days. For more explicit information of the early use of stick calendars, refer to the following online publications:

1. Why Track 7 Days?
2. Time Cycles of Ancient Astronomy

Signs of the zodiac

Of significance to a study of the once reckoned stations of the Sun and Moon and of early-used calendars in the Middle East is that certain medieval documents (Hebrew) do describe the 12 signs of zodiac in cross-reference with 12 lunar months (calendar months).

The zodiac (12 signs) appears on the floors of certain ancient synagogues (c. 200 to 600 CE). Examples of the 12 zodiac signs (with Helios in his Sun chariot surrounded by angels) have been discovered in ancient synagogues at Beth Alpha, Hammath Tiberias, Khirbet Susiya, Yafia, Sepphoris, Beth Shean, Husifa, and Na'aran. All the pavements show a center zodiac panel.

One of the cited floor mosaics shows the zodiac (12 signs) cross-referenced to 12 lunar months (the same as is listed in certain medieval manuscripts).

Jews in even the 1st century appear to have been knowledgeable of the 12 signs of the zodiac--as the following treatise makes clear:

"The studiers of sublime wisdom now say that the zodiac, the greatest of all circles in heaven, is studded with twelve animals (zoµdia), from which it has derived its name. And that the Sun and the Moon are always revolving around it, and go through each of the animals, not indeed with equal rapidity, but in unequal numbers and periods; the one [= the Sun] doing so in thirty days, and the other [= the Moon] in as near as may be a twelfth part of that time... " (Philo Judaeus, 'On Dreams, That They are God Sent', 2.112, translation by Yonge).

Thus, in addition to the medieval sources, a number of 1st-century texts--those written by Flavius Josephus, Philo Judaeus, and the authors of the sea scrolls--can all be recited to confirm that the zodiac circle was once reckoned in Judea (and from very ancient times).

Some of the 1st-century sources see a symbolic connection between liturgical garments worn by the Temple's highest priest and the divided circle of the zodiac:

XXIV. (117) [The garment of the high priest]... is a copy and representation of the world; and the parts are a representation of the separate parts of the world. (118) And we must begin with the long robe reaching down to the feet of the wearer. This tunic is wholly of the colour of a hyacinth, so as to be a representation of the air; for by nature the air is black, and in a measure it reaches down from the highest parts to the feet, being stretched from the parts about the Moon, as far as the extremities of the Earth, and being diffused everywhere. On which account also, the tunic reaches from the chest to the feet, and is spread over the whole body, (119) and unto it there is attached a fringe of pomegranates round the ankles, and flowers, and bells. Now the flowers are an emblem of the Earth; for it is from the Earth that all flowers spring and bloom; but the pomegranates (rhoiskoi) are a symbol of water, since, indeed, they derive their name from the flowing (rhysis) of water, being very appropriately named; and the bells are the emblem of the concord and harmony that exist between these things; for neither is the Earth without the water, nor the water without the Earthly substance, sufficient for the production of anything; but that can only be effected by the meeting and combination of both. (120) And the place itself is the most distinct possible evidence of what is here meant to be expressed; for as the pomegranates, and the flowers, and the bells, are placed in the hem of the garment which reaches to the feet, so likewise the things of which they are the symbols, namely, the Earth and water, have had the lowest position in the world assigned to them, and being in strict accord with the harmony of the universe, they display their own particular powers in definite periods of time and suitable seasons. (121) Now of the three elements, out of which and in which all the different kinds of things which are perceptible by the outward senses and perishable are formed, namely, the air, the water and the Earth, the garment which reached down to the feet in conjunction with the ornaments which were attached to that part of it which was about the ankles have been plainly shown to be appropriate symbols; for as the tunic is one, and as the aforesaid three elements are all of one species, since they all have all their revolutions and changes beneath the Moon, and as to the garment are attached the pomegranates, and the flowers; so also in certain manner the Earth and the water may be said to be attached to and suspended from the air, for the air is their chariot. (122) And our argument will be able to bring forth twenty probable reasons that the mantle over the shoulders is an emblem of heaven. For in the first place, the two emeralds on the shoulderblades, which are two round stones, are, in the opinion of some persons who have studied the subject, emblems of those stars which are the rulers of night and day, namely, the Sun and Moon; or rather, as one might argue with more correctness and a nearer approach to truth, they are the emblems of the two hemispheres; for, like those two stones, the portion below the Earth and that over the Earth are both equal, and neither of them is by nature adapted to be either increased or diminished like the Moon. (123) And the colour of the stars is an additional evidence in favour of my view; for to the glance of the eye the appearance of the heaven does resemble an emerald; and it follows necessarily that six names are engraved on each of the stones, because each of the hemispheres cuts the zodiac in two parts, and in this way comprehends within itself six animals. (124) Then the twelve stones on the breast, which are not like one another in colour, and which are divided into four rows of three stones in each, what else can they be emblems of, except of the circle of the zodiac? For that also is divided into four parts, each consisting of three animals, by which divisions it makes up the seasons of the year, spring, summer, autumn, and winter, distinguishing the four changes, the two solstices, and the two equinoxes, each of which has its limit of three signs of this zodiac, by the revolutions of the Sun, according to that unchangeable, and most lasting, and really divine ratio which exists in numbers; (125) on which account they attached it to that which is with great propriety called the logeum. For all the changes of the year and the seasons are arranged by well-defined, and stated, and firm reason; and, though this seems a most extraordinary and incredible thing, by their seasonable changes they display their undeviating and everlasting permanence and durability. (126) And it is said with great correctness, and exceeding beauty also, that the twelve stones all differ in their colour, and that no one of them resembles the other; for also in the zodiac each animal produces that colour which is akin to and belongs to itself, both in the air, and in the Earth, and in the water; and it produces it likewise in all the affections which move them, and in all kinds of animals and of plants... (133) The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the Earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe... " (Philo Judaeus, 'On the Life of Moses, Part 2', translation by Yonge).

Literature produced in the Temple Era then shows that even the Temple priests possessed knowledge of the signs of the zodiac. It seems to be of related significance that--in tracking days and stations of the Sun and Moon--primal priests would inherently have been capable of determining those 12 divisions that comprise the tropical zodiac. (By charting the cited stations, primal priests would--in fact--have been able to exactly define the limits of months, of seasons, and of years).

XVI. (80) Now these are the laws which relate to the priests... the whole of the round robe [of the high priest] is of hyacinthine colour, a tunic reaching to the feet, being an emblem of the air, since the air also is by nature black, and in a manner may be said to be reaching to the feet, as it is extended from above from the regions about the Moon, to the lowest places of the Earth. (86) Next there was a woven garment in the form of a breastplate upon it, and this was a symbol of the heaven; for on the points of the shoulders are two emerald stones of most exceeding value, one on one side and one on the other, each perfectly round and single on each side, as emblems of the hemispheres, one of which is above the Earth and the other under the Earth. (87) Then on his chest there are twelve precious stones of different colours, arranged in four rows of three stones in each row, being fashioned so as an emblem of the zodiac. For the zodiac also consists of twelve animals, and so divides the four seasons of the year, allotting three animals to each season. (88) And the whole place is very correctly called the logeum (logeion), since every thing in heaven has been created and arranged in accordance with right reason (logois) and proportion; for there is absolutely nothing there which is devoid of reason... And what else could exhibit to us the days and the nights, and the months and the years, and in short the divisions of time, but the harmonious and inconceivable revolutions of the Sun, and Moon, and other stars? (91) And what could exhibit the true nature of number, except those same bodies just mentioned in accordance with the observation of the combination of the parts of time?" (Philo Judaeus, 'The Special Laws, Part I', Yonge translation).

The indicated effective reckoning of stations of the Sun and Moon, and of the month and season, points to a track of time cycles that were both solar and lunar based.

Significance of the Day-of-the-Sun

In summary to the ancient time track of 30-days, it seems clear from early-written literature that primal priest-astronomers were knowledgeable of a station (or day) of the Sun. The reoccurrence of the Day-of-the-Sun appears to have been significantly celebrated by primal priests in the region of the Middle East.

On the basis of the available texts, the following summary points seem to be warranted:

1. A running cycle of 30 days appears to have been rather widely revered and celebrated throughout the ancient Middle East. Assyrian, Persian, and even Roman sources are explicit in indicating that a running cycle of 30 days (an unbroken cycle) was carefully time tracked.
2. The renewal of a cycle of 30 days appears to have been tracked and celebrated in ancient Israel. This possibility is manifest from those passages of the Bible that provide detail of liturgy celebrated by the Temple priests. The priests can be recited to have celebrated and presented sacrificial offerings on a particular renewal day (Chodesh). Furthermore, the books of the Pentateuch, Ezekiel, Daniel, and Revelation all have calendar counts indicating that primal priests were knowledgeable of a running cycle of 30 days.
3. The renewal of a running cycle of 30 days appears to have been revered and celebrated among early Christians. The celebration of the Day-of-the-Sun (the renewal of 30 days) among primal Christians can be confirmed from certain passages of the New Testament and from other early-written Christian sources. On the basis of Christian literature, it is possible to interpret that the renewal of a running cycle of 30 days was likewise tracked and was celebrated by the priesthood--even late in 2nd-Temple Era. It is here of significance that some of the liturgy celebrated by early Christians appears to be synonymous with liturgy that was celebrated under the Temple system.

What is remarkable concerning the ancient track of a cycle of 30 days is that this same time track can be used--even in this modern era--to effectively measure and meter out the rate of the solar year. (In association with tracking a station of the Sun and a station of the Moon, it becomes a correct axiom that the "years are changed with correct precision").

Why 30 days?

A collection of writings attributed to an ancient biblical patriarch named Enoch is devoted to astronomy, prophecy, and other topics. Some passages from the astronomical book are significant in showing that a time track of 30 days was once performed by early priest-astronomers. In fact, the astronomical book seems to indicate exactly why a cycle of 30 days was once continuously time tracked.

The Enoch texts are additionally significant in showing that axioms and formulas were once used to track the orbital cycles. (Even in the modern era, some of the adages pertaining to astronomy prove accurate enough to be useful for predicting both lunar and solar cycles).

A plausible reason for why each 30th day was once time tracked can be interpreted from nothing more than the various numbers and the descriptions embedded in the Enoch texts. Essentially, the adages and axioms stated in Enoch's astronomical book make it clear that early priest-astronomers would have tracked a "time station" at the distance of each 30th day... and this for the purposes of measuring and metering out both the lunar and solar orbits.

As is further shown below, Enoch's notation of keeping track of time stations indicates a method for effectively (even perfectly!) determining the orbital returns.

Validity of the astronomical book

The track of a 30-day cycle among certain early astronomers can be deduced from portions of the Enoch literature--as follows:

"[Chapter 71] The book of the revolutions of the luminaries of heaven... [Chapter 73:]... I beheld their stations... according to the fixed order of the months the Sun rises and sets... thirty days belonging to the Sun... to the Sun and stars... thirty days belonging to them... " ('The Ethiopian Enoch', by Laurence)

It seems clear from passages of text embedded in the astronomical book that the primal author (or authors) attributed some certain significance to a track of "time stations". One of these respective time stations appears to have been tracked or mapped in reference to the Sun at the frequency of "30 days".

In modern terms, Enoch's interpretation about the reoccurrence of a specific day or time station could be stated as an axiom or time formula--as follows:

The revolutions of the heavenly luminaries define a station or day that pertains to the Sun and stars. This celestial station or day reoccurs in a cycle of 30 days (an endless rate).

It here seems pertinent to note that the rate of 1 day in 30 days is inherently equal to 3.33333 percent of the time stream.

Enoch's astronomical book is additionally clear in showing that a "station to the Moon" was understood among a segment of the early astronomers--as follows:

[Chapter 73:] "The year [count] then becomes truly complete according to the station of the Moon, and the station of the Sun... which rise and set in them for thirty days... " (ibid)

The author (or authors) of Enoch thus appears to have interpreted the "revolutions of the heavenly luminaries" in the context of at least the following two time stations:

Somewhat puzzling about the content of Enoch's astronomical book (as in other early Hebrew writings) is that a number of passages do show that early astronomers once interpreted the cycle of the year not only in association with "time stations" but in association with a fixed number count. Essentially, each passing year was measured and metered out using a same (or identical) number count of days or time stations (364 stations). The indicated fixed count of days (the same number of annual stations) was applied to each and every annual cycle.

Note that the length of the tropical year inherently spans 365.24 days. Consequently, the turn of the tropical year CANNOT be paced by a fixed, whole-day rate. Because the circle of the year turns in association with a fractional (or partial) day then an effective annual calendar MUST include a leap-day rate. In essence, a calendar-of-days can only keep pace with the turn of the tropical year by periodically skipping the count of a day (or days).

The reason that an identical number of annual days or stations is shown in Enoch's astronomical book (and in other early-written texts) does probably have an answer connected with tracking time stations. Essentially, some among the ancient astronomers would likely have accounted for the cited celestial time stations (those of the Sun and Moon) apart from the days that were numbered as annual days.

The occurrence of the stated day or station of the Sun (each 30th day) can rather clearly be understood from the content of Chapter 73; as cited. What is then missing from the presumed annual count is a clear definition for the occurrence of the stated day or station of the Moon (an unspecified freqency).

It is here of significance that the Enoch literature appears to describe the station or day of the Moon in correspondence with the quarter phases of the Moon. Essentially, certain portions of Enoch's astronomical book show the appearing of the cited station or day of the Moon with a cycle of the lunar quarters.

Note that the Moon travels through four distinct quarter phases in each orbital cycle. The four distinctly defined phases are: 1. New phase (when the Moon is fully dark); 2. First-quarter phase (when the Moon is half dark and half light); 3. Full phase (when the Moon is full of light); and 4. Last-quarter phase (when the Moon is half light and half dark). Each of the cited quarter phases of the Moon can be predicted to elapse in a time-span that is approximately equivalent to seven and one-third days.

This appearing of a station or day of the Moon in correspondence with a cycle of the lunar-quarter phases is easy to interpret from the following portions of the cited astronomical book: "(Chapter 72: verse 3)... [the Moon's] light is a seventh portion from the light of the Sun.... (verse 6) Half of it is in extent seven portions... its light is by sevens... (verse 8-10) On that night, when it commences its period... it is dark in its fourteen portions... During the remainder of its period its light increases to fourteen portions [or the Moon's light increases to fourteen portions]... (Chapter 73: verse 4) In each of its two seven portions it completes all its light [or the Moon reaches the phase of full illumination in two seven portions]... " (refer to 'The Ethiopian Enoch', by Laurence).

A more specific definition for the Moon's time station can ultimately be deduced on the basis of astronomy. An almost given conclusion--based upon the modern spin and orbital rates--is that the cited day or station of the Moon would have been a day that was tracked at the frequency of 7 lunar weeks (as is further shown below).

Because each lunar quarter (or lunar week) inherently reoccurs in association with a time span equal to 7.38265 days (on average) then the rate of 1 day in each span of 7 lunar weeks can be recognized to equal 1.93503 percent of the time stream.

For pertinent information concerning the early track of 7 lunar weeks, refer to the subsequently presented Chapter Three.

Then, to be completely specific about the feasibility of "day counting" the tropical year, the annual circle CAN BE correlated to a specific (or fixed) count of days by separately recording those days that correspond with time stations (those of the Sun and Moon).

Note that the rate of one day in each month-like cycle of 30 days is inherently equal to 3.33333 percent of the time stream and the rate of one day in each cycle of 7 lunar weeks is inherently equal to 1.93503 percent of all time. These two rates of separately counted days--in combination--are equal to 5.26836 percent of the passage of all of time.

Because each passing year cycle is equal to 365.24219 days it is possible to assign 19.24232 of these days (on the average) to the stated reoccurrences of Sun and Moon stations. Thus, if 5.26836 percent of the tropical year (or 19.24232 days per year) are separately accounted for as time stations then the remainder of the year cycle can effectively be represented by a "day count" that does never vary from 346 days.

Remarkable about separately accounting for Sun and Moon stations (a rate equal to 5.26836 percent of the year) is that the residual 94.73164 percent of the tropical year comes to within 11 seconds of being perfectly equal to a whole number of days (346 days)! This then means that through a separated accounting of Sun and Moon stations, the circuit of the tropical year CAN ALWAYS be measured and metered out in the context of a fixed count of 346 days or stations (not 364 stations).

It then seems clear that certain among the axioms and time formulas embedded in Enoch's astronomical book could be predicated upon explicit knowledge of the lunar and solar returns. The solar circle (365.24219 days) inherently does contain a station or day of the Sun (one in a 30-day cycle) and also a station or day of the Moon (one in a cycle of 7 lunar weeks).

Thus, it seems significant to a study of Enoch's astronomical book that--as long as the cited stations of the Sun and Moon are routinely tracked apart from the other days--the length of each passing solar year is inherently metered into 346 equal divisions on average. (Note that each of the cited 346 divisions inherently corresponds with the boundary of an exclusively counted day or station).

The reckoning of 346 specific divisions (as exclusively counted days) inherently results in a time span that is exactly equivalent to the length of the annual circle or year (in average time). Essentially, 346 days--when counted in association with 19.24232 additional days per year--is equal to 365.24232 days. Thus, the annual result of separately recording the reoccurrence of each station (or day) of the Sun and each station (or day) of the Moon is a time span that is exactly equal to the length of the annual circle or solar year (on the average). The average annual result of tracking 346 days in correspondence with stations of the Sun and Moon is perfect to within an annual difference of only 11.2 seconds (as cited). Remarkable is that the annual result of tracking stations of the Sun and Moon can be recognized as fully or absolutely perfect relative to the rate of the solar year only several centuries before. Refer to the online publication entitled: 'Functional Time Design' for specific information concerning the perfect accuracy inherent in tracking a station (or day) of the Sun and a station (or day) of the Moon.

Enoch's fixed count of the tropical year

While some areas of text attributed to Enoch can clearly be recognized in the context of a correct lunisolar model, a number of passages appear to pertain to definitions of the spin and orbital phenomena that are incorrect.

The most logical conclusion for the disparate information is that a more original version of the astronomical book was in circulation among the ancients. The primal version of the astronomical book appears to have subsequently been modified--or possibly recompiled with other information--by intervening scribes. Essentially, those inconsistent areas of text now attributed to Enoch do probably reflect the action of scribal error (or addition).

One possibly incorrect definition appearing in current copies of the astronomical book concerns the fixed assignment of 364 stations for the length of the year. In consideration that the length of the year exceeds 365 days... and that a rate of "time stations" was within the knowledge of the primal author (or authors)... it is a clear possibility that the original version would have shown 346 stations (not 364 stations) for the fixed annual number.

Based upon the explicit notation that the rate of the tropical year can exactly be measured and metered out through a combinational time track of a station (or day) of the Sun and a station (or day) of the Moon, current copies of Enoch's astronomical book seem to warrant the substituting of the originally written number of annual stations (346) for the wrongly copied number of annual stations (364). Consequently, a closer representation of the outline of the original version of Enoch's astronomical book is probably reflected in the following paragraph:

[Chapter 71:] "The book of the revolutions of the luminaries of heaven, according to... their respective periods... and their respective months... according to every year of the world for ever... ." [Skipping to Chapter 73:] "... I beheld their stations... According to the fixed order of the months the Sun rises and sets... one station or day in 30 days belongs to the Sun... All the remaining days belong to the year... It is the station (or day) of the Moon that brings on all the years exactly so that an annual count of 346 days can be assigned. This count does come neither too forwards nor too backwards by a single day. Through a separated accounting of Sun and Moon stations, the years are changed with correct precision."

Regardless of which recreation of Chapter 73 is believed to more closely reflect the more original version, there is hardly any doubt but that primal priest-astronomers were knowledgeable of a station (or day) of the Sun and a station (or day) of the Moon. It seems remarkable that the Sun and Moon stations shown in early-written Enoch texts can be used to effectively (perfectly) measure and meter out the solar orbit. Even more remarkable is that these same stations can also be used to effectively (perfectly) measure and meter out the lunar orbit.

Refer to the online publication: 'Time Portals or Annual Gates' for pertinent information concerning the significance of reckoning Sun and Moon stations. By tracking the cited stations of the Sun and Moon, the solar orbit can effectively (perfectly) be represented in terms of a number of day divisions (346 metered divisions). Also by tracking the very SAME stations of the Sun and Moon, the lunar orbit can effectively (perfectly) be represented in terms of a number of day divisions (28 metered divisions).

This all means that certain of the axioms and formulas contained in portions of Enoch's astronomical book (the presumed more original version) appear to be remarkably valid. It is very clear that a nearly perfect definition of the solar year--or 365.24232 days in average time--can be achieved by accounting for the lunar and solar stations detailed in the cited astronomical book.

Additionally significant is that in this modern era, a simple count of months and lunar weeks can be used to define the limits of the solar year to within a difference of only 11.2 seconds too slow; however, due to the slowing spin of the Earth, astronomers who were alive at about 3000 years ago should have been able to define the solar year to within the limits of absolute or even perfect accuracy.

Writings attributed to Enoch

Certain ancient sources reflect that the astronomical book of Enoch was read and was studied from a very early time.

Enoch's prowess in tracking lunisolar cycles can especially be recognized from 'The Book of Jubilees'. This Hebrew document--produced in the era of the Temple--relates that the patriarch Enoch reckoned jubilee weeks [= a cycle of lunar weeks]. In association with the reckoning of jubilee weeks, Enoch is recited to have 'set in order the months' [= a cycle of 30-days].

"[Enoch] recounted the weeks of the jubilees, and ... set in order the months and recounted the Sabbaths of the years... " ('The Book of Jubilees', Chapter 4:18, Translation by R.H. Charles).

The calendar outlined in the Bible book of Genesis (Chapters 7 and 8) appears to have been predicated upon certain of the cited axioms and time-formulas that are reflected in the primal version of Enoch's astronomical book. For example, the use of a 30-day month between the second month and the seventh month is implied. The simultaneous reckoning of a 150-day cycle is also implied. The double notation of this respective time-span (150 days... perhaps 3 pentecontad cycles) could mean that early astronomers were reckoning both solar and lunar cycles.

A book attributed to Enoch was studied and was revered--even as late as the 1st century. For example, one of the books of the New Testament--the book of Jude--contains certain quoted passages from the book of Enoch.

For some reason, the Enoch texts were not copied by mainstream Jewish or Christian scribes. Consequently, most writings attributed to Enoch were lost prior to the renaissance. It is most fortunate that the book of Enoch was copied and consequently was preserved throughout intervening centuries by scribes among Ethiopian Christians and Falasha Jews. The Ethiopian version of this ancient manuscript was eventually translated by modern scholars, and this version of the Enoch texts is now read and studied--along with other recovered versions of the lost work.

It is clear that the recovered versions of Enoch's astronomical book are not exactly representative of the original work or version. Even so, there is hardly any doubt from what has been recovered but that the initial author of Enoch was knowledgeable of an accurate set of axioms and time-formulas. Remarkable is that--through modern knowledge and computation means--some of the axioms recited by the original author of Enoch can be proven to be entirely valid. To borrow words from this very ancient astronomer: "The year then becomes truly complete according to the station of the Moon, and the station of the Sun... ".

Astronomy and the lunar week

Early records are explicit in showing that primal priests did once track a station or day of the Sun--as shown above. Of significance is that an additional celestial time station is shown to have been time tracked in association with the Moon and/or the stars.

It is here pertinent that accounting shown in ancient texts for the station of the Moon does rather clearly indicate that this respective day (or time station) was tracked in pace with a cycle of 7 lunar weeks.

Like the station of the Sun, this celestial time station (the renewal day of 7 lunar weeks) is shown to have been a day that was sacrificially celebrated by the Temple priests.

7 weeks in history

A track of time in 7-week cycles (or in pentecontads) can be recognized from records written far back in time. In example, certain passages of the Torah well reflect that ancient Hebrew scribes held knowledge of and attributed celebratory significance to this respective time unit--as is further shown below.

A cycle of 7 weeks was also tracked and celebrated among other Semite cultures (other than Israelite) who once flourished in the ancient Middle East (Levvy, 'Origin', pp 1-152).

In a historical research of this time cycle, some scholars (such as Levvy and Morgenstern) have concluded that a track of 7 weeks was integral in the definition of a formal calendar (a pentecontad calendar):

"...this calendar has been aptly designated as the pentecontad calendar because of the significant role which the number 50 played in it. Its basic unit of time-reckoning was the week of seven days. Its secondary time unit was the period of fifty days, consisting of seven weeks--i.e. seven times seven days--plus one additional day, a day which stood outside the week and which was known and celebrated as 'atsrah', a festival of conclusion or termination--termination, of course, of the pentecontad or fifty-day period. The year of this calendar consisted of seven pentecontads... ". (J. Morgenstern, "Sabbath" in 'The Interpreter's Dictionary of the Bible', ed. George A Buttrick, New York: Abingdon Press, 1962, 4: 135-136).

Essentially, some believe that the indicated track of 7 weeks does reflect the early use of an agricultural calendar in the Middle East.

Later on the historical timeline, it seems certain that the occurrence of 50th days held a certain amount of religious significance under the Temple system. Those days determined to be jubilee days (or 50th days) appear to have been sacrificially celebrated among those families that comprised the priesthood. (The sacrificial celebration of a renewal day every 7 weeks was probably continued even into the 1st century).

To substantiate that the renewal of 7 weeks was commemorated as a day of record among a segment of Middle-Eastern astronomers, an early-written document known as 'The Book of Jubilees' can be recited. The early celebration of 50th days (or jubilee days) is rather clearly shown in the following quoted portion of this ancient manuscript:

"He created the sun and the moon and the stars... to rule over the day and the night... the sun [was appointed] to be a great sign on the earth for days and for sabbaths and for months... the 7th day [was made] holy... that day is more holy and blessed than any jubilee day of the jubilees..." ('The Book of Jubilees', Chapter 2, translation by R.H. Charles).

It is here significant that the cited passage of text has an unmistakable reference to the celebration of jubilee days. Of further significance is that in another portion of this book the time track of jubilee weeks is attributed to the patriarch Enoch--who is noted to have "recounted the weeks of the jubilees, and ... set in order the months... " (refer to the 4th chapter).

From the quoted passages of the cited 'The Book of Jubilees' it seems very clear that a 1st century resident of Judea would have been knowledgeable of a time track that encompassed jubilee days (or 50th days).

Even though the Sabbath day was interpreted as "more holy... than any jubilee day of the jubilees", some certain significance surrounding the occurrence of jubilee days appears to have well been understood.

The "50th" is furthermore shown in some passages of Hebrew literature to have been an occasion that required the enactment of sacrificial liturgy. In example, the track and celebration of jubilee days among Temple priests was described in some detail by the 1st-century historian Josephus--as follows:

"... they [must first] offer the first-fruits of their barley... after this it is that they may publicly or privately reap their harvest... When a week of weeks has passed over after this sacrifice... on the 50th day, which is Pentecost, but is called by the Hebrews Asartha, which signifies Pentecost, they bring to God... [burnt offerings]... nor is there anyone of the [subsequent 50th day] festivals but in it they offer burnt-offerings... (Based upon Whiston's translation of 'Antiquities of the Jews', Book 3, Chapter 10, 5-7). [Note that the added paraphrasing (shown inside brackets) is included to help improve the probable original meaning.]

The priestly celebration of a cycle of 7 lunar weeks (a harvest schedule) can also be recited from other early-written Hebrew sources. It is evident that the beginning of the harvest was specially commemorated and ultimately the reaping was ceremoniously acknowledged.

"[God]... giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest". (AV text of Jeremiah Chapter 5:24).

A better understanding of these 'weeks of harvest' may come from certain biblical texts, which imply a specific time-sequence for the annual harvest. Throughout Bible texts, three specific annual harvests are shown: 1. Grain; 2. Wine; and 3. Oil.

This same order: 1. Grain; 2. Wine; and 3. Oil can be found in the following passages of the Bible: Deuteronomy 7:13; 11:14; 12:17; 14:23; 18:4; 28:51; 1 Chronicles 9:29; 2 Chronicles 2:15; 31:5; 32:28; Ezra 6:9; Nehemiah 10:37; 10:39; 13:5; 13:12; Jeremiah 31:12; and Hosea 2:8; 2:22.

This three-stage sequence for the annual harvest: (1. Grain; 2. Wine; 3. Oil) is also recorded on certain of the Dead Sea scrolls. Here, it is very noteworthy--according to some of the sea scrolls--that a sequence of 7 Sabbaths was used to count between each of the three harvests. Each of the three harvests--spaced 7 weeks apart--was uniquely celebrated by single-day festivals.

An example of these equally spaced festival days (spaced apart by 7 Sabbaths) can be recited from the Temple Scroll--as follows:

Of considerable significance concerning the priestly reckoning and celebration of the festival of weeks is that this festival was celebrated more than one time in each annual cycle.

A comparison of the sacrificial rates for the festival of weeks listed in Leviticus, Numbers, and in the writings of Josephus confirms that the firstfruits event of the feast of weeks was uniquely celebrated.

A sequence of festivals spaced 7 weeks apart can also be identified from the following scrolls: 4Q325, 4Q326, 4Q327, 4Q394; where English translations can be found in: 'Dead Sea Scrolls A New Translation', by Michael Wise, Martin Abegg, Jr., and Edward Cook.)

Some of the sea scrolls--while they do indicate the reckoning of a sequence of 7 weeks--do not indicate that a literal 50th day was also reckoned. Apparently, the reckoning of the 50th was eventually modified or dropped or omitted from use on the part of a segment of the Judeans--as is further shown below. This transitional change--away from the track of a luni-based schedule--did probably come about late in the 2nd-Temple Era.

Thus, the ancient usage of a liturgical schedule consisting of sequenced segments of 7 weeks is rather well mirrored from portions of the sea scrolls.

Significant from the cited sea scroll literature (and other early-written texts) is that sacrifices appear to have been offered by the priests in association with the cyclical count of a week-of-weeks.

The priestly reckoning of a cycle of 7 weeks (in association with a celebrated 50th day) is shown in the Hagigah Tractate (section 17a) of 'The Babylonian Talmud'. In a note to that section, the translator (Rabbi Abrahams) wrote that the Sadducees understood each 7th day of the Leviticus count of 50 days to be a literal Sabbath. This respective note seems significant for coming to better understand certain opinions and interpretations held by members of the primal Temple priesthood. Some of these interpretations (including that of the sacrificial Sabbath cycle) appear to have been very different from certain interpretations and philosophies espoused by religious leaders who were not traditional priests.

The scribe of jubilee days

The method by which early astronomer-priests once determined the occurrence of the above noted celestial time station (every 7th week) would surely have been through some kind of luni-based scribe.

If the reoccurrence of the jubilee day was indeed tracked in correspondence with a scribe of 49 world stations then the cited count of this special day would have pertained to a time span that was longer or fuller than a literal span of 50 days.

Perhaps the best example of the early scribe of the pentecontad cycle can be recited from the Bible book of Leviticus. In Chapter 23 of the Hebrew version, a 7-weeks count was described to begin or to commence with 'mochorath h+shabbath' (which is presumed to mean the morrow or morning of the Sabbath):

"Your scribe or number ('caphar') must extend from the morrow ('mochorath') of the sabbath (h+shabbath)... " (Leviticus 23:15).

From this beginning or origin, it was essential that the count of weeks encompass a time span equal to 7 whole Sabbaths:

"... seven Sabbaths shall be whole or entire ('tamiym')" (ibid).

A new ('chadesh') offering was ultimately presented on the next 'mochorath' at the scribe of day fifty. (Only after a full or a complete recording of 7 weeks had been made was the renewal of the pentecontad cycle commemorated).

In consideration that celestial time stations were once time tracked, the time span between each reoccurring jubilee day appears to have been exactly equal to the length of 7 lunar weeks--on the average.

The nightly vigil

In the era of the Temple, it is significant that the uniquely counted 50th day (Greek: pentecost) appears to have routinely been celebrated in association with an evening (all night) vigil.

In example, the writings of Flavius Josephus show that the Temple priests were up into the night on the festival day that marked the cited 50 count:

"... at that feast which we call Pentecost [= 50 count] as the priests were going by night into the inner temple as their custom was, to perform their sacred ministrations... ". (Quote borrowed from Whiston's translation of 'Wars of the Jews', Bk.6:5:3).

The book of Acts also mirrors that a nightly vigil was once celebrated in reference to the festival of the 7 weeks (or Pentecost):

"And in the day of the Pentecost [= 50 count] being fulfilled, they were all with one accord at the same place..." (refer to Acts, Chapter 2).

Note the record of this event shows that festival keepers were gathered before "the third hour"--or before 9 o'clock in the morning. The stated chronology implies either a very early morning assembly, or more probably, an evening vigil. In either case, a rather large assemblage of festival keepers is indicated to have been up and about and assembled before 9 o'clock in the morning.

The ancient custom of celebrating an all night vigil at the distance of 7 weeks--even in modern times--continues to be celebrated among priests of the Falasha or Ethiopian Jews.

For additional information of this priestly vigil, refer to 'The Liturgy of the Seventh Sabbath: a Beta Israel (Falasha) text', by Monica Devens.

The celebration of a vigil in association with '50 count' can especially be recited from passages of 'de Vita Contemplativa' or 'The Contemplative Life'. (This treatise was written by Philo Judaeus at about the beginning of the common era). The respective report has a large focus upon the liturgical practices of a Jewish communal group known as the Therapeutae or the Healers. This movement was described to have abandoned commercial enterprise in a fuller pursuit of religious study and prayer--as follows:

"... [Therapeutae] may be met with in many places... [in] both Greece and the country of the barbarians... and there is the greatest number of such men in Egypt. And in every house there is a sacred shrine which is called the holy place, and the monastery in which they retire by themselves and perform all the mysteries of a holy life, bringing in nothing, neither meat, nor drink, nor anything else which is indispensable towards supplying the necessities of the body, but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets... these men assemble at the end of 7 weeks, venerating NOT ONLY the simple week of seven days... it is a prelude and a kind of forefeast of the greatest feast, which is assigned to the number 50... they come together clothed in white garments... they sit down to meat standing in order in a row, and raising their eyes and their hands to heaven... they pray to God that the entertainment may be acceptable, and welcome, and pleasing; and after having offered up these prayers the elders sit down to meat, still observing the order in which they were previously arranged... And the women also share in this feast... And the order in which they sit down to meat is a divided one, the men sitting on the right hand and the women apart from them on the left... [They sit on] rugs of the coarsest materials, cheap mats of the most ordinary kind of the papyrus of the land... And in those days wine is not introduced, but only the clearest water; cold water for the generality, and hot water for those old men who are accustomed to a luxurious life. And the table, too, bears NOTHING WHICH HAS BLOOD, but there is placed upon it bread for food and salt for seasoning, to which also hyssop is sometimes added as an extra sauce for the sake of those who are delicate in their eating... [A sermon is delivered, and when] the president appears to have spoken at sufficient length... applause arises from them all as of men rejoicing together at what they have seen and heard; and then some one rising up sings a hymn... then they all, both men and women, join in the hymn... then the young men bring in the table which was mentioned a little while ago, on which was placed that MOST HOLY food, the leavened bread, with a seasoning of salt, with which hyssop is mingled, out of reverence for the sacred table, which lies thus in the holy outer temple; for on this table are placed loaves and salt without seasoning, and the bread is unleavened, and the salt unmixed with anything else, for it was becoming that the simplest and purest things should be allotted to the most excellent portion of the priests, as a reward for their ministrations, and that the others should admire similar things, but should abstain from the loaves, in order that those who are the more excellent person may have the precedence. And after the feast they celebrate the SACRED FESTIVAL during the whole night; and this NOCTURNAL FESTIVAL is celebrated in the following manner: they all stand up together, and in the middle of the entertainment two choruses are formed at first, the one of men and the other of women, and for each chorus there is a leader and chief selected, who is the most honourable and most excellent of the band. Then they sing hymns which have been composed in honour of God in many metres and tunes, at one time all singing together, and at another moving their hands and dancing in corresponding harmony, and uttering in an inspired manner songs of thanksgiving, and at another time regular odes, and performing all necessary strophes and antistrophes. Then, when each chorus of the men and each chorus of the women has feasted separately by itself, like persons in the bacchanalian revels, drinking the pure wine of the love of God, they join together, and the two become one chorus, an imitation of that one which, in old time, was established by the Red Sea, on account of the wondrous works which were displayed there; for, by the commandment of God, the sea became to one party the cause of safety, and to the other that of utter destruction... When the Israelites saw and experienced this great miracle, which was an event beyond all description, beyond all imagination, and beyond all hope, both men and women together, under the influence of divine inspiration, becoming all one chorus, sang hymns of thanksgiving to God the Saviour, Moses the prophet leading the men, and Miriam the prophetess leading the women. Now the chorus of male and female worshippers being formed, as far as possible on this model, makes a most humorous concert, and a truly musical symphony, the shrill voices of the women mingling with the deep-toned voices of the men. The ideas were beautiful, the expressions beautiful, and the chorus-singers were beautiful... [staying] till morning, when they saw the sun rising they raised their hands to heaven, imploring tranquillity and truth, and acuteness of understanding. And after their prayers they each retired to their own separate abodes... This then is what I have to say of those who are called Therapeutae, who have devoted themselves to the contemplation of nature, and who have lived in it and in the soul alone, being citizens of heaven and of the world, and very acceptable to the Father and Creator of the universe because of their virtue, which has procured them his love as their most appropriate reward, which far surpasses all the gifts of fortune, and conducts them to the very summit and perfection of happiness" (translation borrowed from Yonge).

Of significance about this religious movement is that adherents (before the turn of the Common Era) were described to have assembled "in many places". At the 7th week, an all night vigil appears to have routinely been held. The bread and water that was served during the evening banquet was understood to represent "most holy food", and the bread that was eaten is shown to have been mingled with hyssop out of reverence for the sacred table in the vestibule of the Temple.

In reference to the set of religious liturgy subscribed to among the Therapeutae, the celebration of an all night banquet is likewise described in the following portion of the Bible book of Acts:

"And upon the One-to-the-Sabbaths [or Greek: Mia twn Sabbatwn], when the disciples came together to break bread, Paul preached unto them, in expectation (or observance) of the coming of morning; and continued his speech until midnight... When he... had broken bread, and eaten, and talked a long while, even till break of light had come, they brought the young man... " (refer to the Greek version of Chapter 20: verses 7-12).

In the Acts account of the breaking bread on 'Mia twn Sabbatwn' [= the One-to-the-Sabbaths], a rather large assembly hall was filled with Christian disciples, the bread was broken at midnight, and the assembly was continued throughout the night until the break of day. Because this assembly was held on the One-to-the-Sabbaths it is clear that this event could have been celebrated in association with the renewal of lunar weeks or the renewal of months.

Of related significance is that several instances of this peculiar date 'Mia twn Sabbatwn' [= the One-to-the-Sabbaths] can be recited from New Testament accounts that have detail of the resurrection of Jesus.

The indicated Christian assembly upon what could have been a day of record [= the One-to-the-Sabbaths] and the associated breaking of unleavened bread--as is mentioned in some of the early sources--may then have been the very enactment of liturgy subscribed to by the Temple priesthood. Essentially, it seems probable that early Christians did routinely celebrate a renewal amid the weeks--the same as did traditional priests celebrate a renewal [Chodesh] in association with the sacrificial tradition.

The Christian track and celebration of the lunar week (with renewals) can possibly be recited from Christian literature written as late as the 4th century CE. As an example, Eusebius of Caesarea explicitly described how mainstream Christians of his day tracked and celebrated a night of vigil--as follows:

"[Christians observe] a mode of life which has been preserved to the present time by us alone [or by the Christians alone]... especially the vigils kept in connection with the great festival, and the exercises performed during those vigils... [The customs demand] no wine at all, nor any flesh, but water is their only drink, and the relish with their bread is salt and hyssop". ('Church History', Book II).

The peculiar vigil held by Christians at the occasion of a "great festival" was also noted by Eusebius to have been a very ancient custom--and the same custom as was adhered to by the Healers or the Therapeutae. From Eusebius' explicit description of the cited all night vigil, it seems clear that Christians as late as the 4th century may have continued to celebrate a great festival in association with the renewal of 7 weeks (the same as did the Therapeutae, and the same as did the families that comprised the priesthood).

Some modern, mainstream religions continue the ancient custom of holding an all night vigil upon the occasion of the Pentecost (50th). In example, among adherents of Catholicism, a vigil is held from year-to-year upon the occasion of Pentecost. This custom of holding a vigil at the first harvest is also a tenet of modern Judiasm. (Upon the annually celebrated Feast-of-Weeks, those devout are up into the night reading the Torah).

Of related significance is that a portion of the liturgical schedule followed by the Nestorians (and also by certain Eastern Catholic bodies) is paced by a peculiar calendar in which the "year is divided into periods [= Shawu'i] of about 7 weeks" ('The Catholic Encyclopedia', East Syrian Rite).

Liturgy celebrated among early (and even modern) Christians and Jews then seems to mirror liturgy celebrated in the earlier era of the Temple. It seems clear that during the night of the renewal of 7 lunar weeks an all night vigil was routinely observed. During this vigil, a ceremonious meal of bitter bread was routinely eaten. This respective banquet appears to have consisted of absolutely no meat but only "bread and salt, with hyssop".

In the era of the Temple, Philo noted that religious adherents added hyssop to the bread that was eaten during the vigil of Pentecost. "The hyssop being added out of reverence for the holy table of offering in the sacred vestibule of the Temple... ". (Note that the festival bread appears to have been broken in the very same night that the priests conducted Temple services and presented ceremonious loaves of unleavened bread).

A luni-based schedule

The epoch of the 7th week would probably have been memorialized among adherents of the traditional Temple system--and perhaps more so than among some of the religious sects that adhered to non-traditional liturgy.

It here seems pertinent to note that the priests are shown by Josephus to have commenced the 7-weeks count on the day after the 1st full phase of the Moon and when the Sun was in Aries (refer to 'Antiquities of the Jews', Book 3, Chapter 10). The Josephus' description of the time when the 7-weeks count commenced has special significance in regard that each one of the weeks of the 7-weeks count inherently would have corresponded with one of the quarter phases of the Moon (assuming that the count did commence with a full phase of the Moon).

A cross-reference between the lunar quarter (or the lunar week) and the sacrificial schedule of the traditional priesthood can further be recognized from the following treatise by Philo Judaeus:

XXXV. (168) [Sacrifices are performed]... on the seventh day... And loaves are placed on the seventh day on the sacred table... [For the Renewals, seven lambs are routinely offered because the Moon] receives the perfect shapes in periods of seven days--the half-Moon in the first seven day period after its conjunction with the Sun, full Moon in the second; and when it makes its return again, the first is to half-Moon, then it ceases at its conjunction with the Sun. (179) With the sacrificial victims he ordered that the finest wheaten flour mixed with oil be offered and wine in stipulated amounts for drink-offerings. The reason is that even these are brought to maturity by the ORBITS [= phases] of the Moon in the annual seasons, especially as the Moon helps to ripen fruits; [1] WHEAT and [2] WINE and [3] OIL... " ('The Special Laws, Part 1', based upon Yonge's translation).

It then seems rather clear from 2nd-Temple literature that the harvest was at one time conducted in pace with 7 weeks. It is here very significant that these respective weeks appear to have been lunar based. Essentially, crops were harvested and processed into grain, wine, and oil in specific segments of time. (These segments of time were determined based upon a track of 7 lunar weeks).

A connection between the harvest cycle and the phases of the Moon can further be substantiated from yet another treatise by Philo Judaeus--as follows:

"Don't the fruits of cultivated crops and trees grow and come to maturity through the ORBITS [= phases] of the Moon... ?" ('The Special Laws, Part 2', based upon Yonge's translation).

This early-held understanding about the annual harvest being paced in week cycles is also mirrored from writings attributed to a Hebrew philosopher named Aristobulus (3rd century BCE):

... the whole world of living creatures, and of all plants that grow, revolves in sevens. And its name "Sabbath" is interpreted as meaning "rest". (Quote borrowed from Gifford's translation of 'Praeparatio Evangelica', Book 13)

Other priest-kings who flourished in the ancient Middle East--other than Israelite--are indicated to have likewise participated in a set of liturgy paced by the Moon. For example, Babylonian annals do show "the Shepherd of the great people" offered special sacrifices during those evenings that corresponded with the 7th, 14th, 21st, and 28th of the lunar month (George A. Barton, A&B). During this respective evening ceremony, a libation offering was poured out, and the hands of the king-priest were lifted up (waved?) to please the gods.

In regions of Mesopotamia, this and/or additional ceremony may have been limited to certain evenings of certain months of the year. It here seems pertinent to note that only members of the ruling class are indicated to have participated in this (solemn) ceremony.

Because a day of record was memorialized in correspondence with a station (or day) of the Sun and perhaps also a station (or day) of the Moon, it seems more certain that a portion of the liturgical schedule adhered to by primal priests would have been in correspondence with a cycle of lunar weeks.

Priestly liturgy

The cited renewal of 7 weeks was probably sanctioned for celebration among those families that comprised the priesthood for as long as the Temple institution lasted.

It here seems pertinent to note that--by the time of the 1st century--traditional priests appear to have no longer retained enough political power to remain in control of the province of Judea.

The power and influence of the traditional priesthood would have been considerably lessened in about 167 BCE (when the Greeks assumed control of Jerusalem and the high priest was deposed). At this time, the Jews revolted from Greek control and a new dynasty of high priests (the Maccabees) eventually ascended to the office of both priest and king (in 160 BCE).

A century later, religious leaders who were opposed to the priesthood--the Pharisees--acquired royal authority under Queen Salome Alexandra. The historian Josephus noted that upon "becoming administrators of public affairs, they [= the Pharisees] banished and reduced whom they pleased... [and their enemies] were dispersed all over the country".

Due to a degree of interference and opposition, a number of priestly communities are indicated to have been established outside the territory of Judea. As an example, the anciently written 'Damascus Document' describes communal life under the exclusive rule of the Levitical priesthood. These (pure) priestly communities were chartered out and away from the confines of Judea.

Eventually, Judea was organized into a Roman province in 63 BCE. Herod-the-Great was ultimately promoted to the governorship of Judea. It is probable that the party of the Boethusians grew influential under the reign of Herod. (The ruthless rule of Herod extended across four decades).

Even though opponents of the foreign sponsored Herod would likewise have been forced into submission or into exile, it appears that (for a time) opposition was shifted away from those parties that favored the priesthood. This means that movements advocating the primacy of the priesthood (the Sadducees) would have grown in influence during the reign of Herod.

The cycle of the pentecontad--or cycle of 7 lunar weeks--would have no longer been sacrificially celebrated once the Temple system was ended in 70 CE. (With the Temple institution gone, it is obvious that the priesthood could no longer have carried on the ancient sacrificial tradition--which probably included that of celebrating the renewal of an ongoing cycle of 7 lunar weeks).

The circumstance of the waning power of the priesthood in Judea then would surely have contributed to ultimate cessation of the celebration of the renewal of 7 weeks.

For more information about cessation of the celebration of priestly liturgy, refer to the following online publications:

1. A Significant Jubilee Cycle
2. Chronology of Jubilees

The significance of 7 lunar weeks

In summary to the priestly time track of stations, Enoch's astronomical book indicates that early astronomers did once time track a station (or a day) of the Sun. In addition, the astronomical book is explicit in indicating that primal priests did also time track a station (or a day) of the Moon and/or stars.

In the historical context of the Temple Era, these unique equally-spaced stations appear to have carefully been tracked. The occasions of these stations (or days) are shown in passages of period literature to have been set apart for special celebration among those families that comprised the priesthood. (Note that in tracking celestial time stations the priests would have been effective in their measure and meter of the solar and lunar orbits).

The priests appear to have tracked the cited lunar station for the purposes of conducting and celebrating the annual harvest. In conducting the annual harvest, the grain was first harvested and then celebrated. Wine grapes were next harvested and celebrated. After the wine grapes, olives were then gathered and this harvest was likewise celebrated.

The renewal of the lunar evenings was probably considered to be holy or sacred among Temple adherents. At the renewal of the 7th lunar week, Temple adherents routinely assembled and a "great feast" was held. At this banquet only water with bitter herbs and unleavened bread was served. This assembly and celebration lasted throughout the night.

Cycles pertaining to set-apart celestial stations were probably tracked and celebrated among the families that comprised the priesthood for as long as the Temple system lasted. (The celebration of these cycles would also have been significantly celebrated by adherents of the Temple system).

For more information about the historic celebration of 7 lunar Sabbaths, refer to the online publication entitled: 'Significance of the Lunar Week'.

Revolutions of the heavenly luminaries

Second-Temple sources rather clearly indicate that the priests held knowledge of a day of record in correspondence with the renewal of 30 days. This respective day appears to have been interpreted as a station standing apart in time. Perhaps because of the Sun's function in defining the day cycle, the cited day that renewed a cycle of 30 days was attributed to the Sun... as a 'Day of the Sun', or as 'Sun-Day'.

The priests can be recognized to have likewise held knowledge of an additional time station positioned at the turn of each 7th week. The day (or evening) that corresponded with this respective lunar station was referred to by some early writers as "the atzeret", meaning completion.

The reason the priests did number, track, and ultimately celebrate specific time stations is perhaps made most clear in those passages of the Enoch literature that pertain to a measure of the annual circle. In particular, portions of text embedded in Chapter 73 (in the astonomical section) show that the tropical year was understood among the ancients in correspondence with stations of the Sun and Moon--as follows:

"The year then becomes truly complete according to the station of the Moon, and the station of the Sun... " (refer to the Laurence translation).

One of the results realized by an early astronomer when tracking stations of the Sun and Moon would have been that EACH annual circle does always progress in pace with a SAME number count of the other days (always 346 days).

Certain of the axioms recited by the author of Enoch thus appear to be fully correct in showing that the tropical year of 365.24 days can effectively be measured out by separately tracking Sun and Moon stations.

This indication that each passing tropical year was accurately being measured points to the ultimate possibility that some among the primal astronomers did hold unusual, even advanced, knowledge of a lunisolar system.

Remarkable about the cited time station method for charting the annual return is that the limits of each passing solar year was perfectly metered--on the average--and through nothing more than performing a count of day cycles.

The year is "changed with correct precision"

In addition to a time track of weeks and months, astronomers in the region of the ancient Middle East can be recited to have time tracked certain long cycles (or time cycles that were longer than a single year).

For pertinent information about the indicated track of long cycles, refer to the following online publications:

1. Time Cyces of Ancient Astronomy
2. The Jubilee Cycle
3. Time Portals or Annual Gates
4. Was the Flood of Noah a Real Event?
5. A Circle of Seven
6. The Significance of 70 years