Fascinating video, but there's a hidden warning. The trinity and crucifix are the illegitimate offspring of a world power trying to capture God's Word by co-opting Christ's followers. The same tactics being used with Bitcoin now.
- Matthew 13:27-28
Building on the connections explored between the "true tent" of Hebrews and the chronology of the first half of the week from Daniel's 70 weeks prophecy, let's now venture into the second half of the week.
Counting forward: As previously discussed, we counted backward 1,288 days from Pentecost (Sivan 6, 33 C.E.) and arrived at a date that seems to connect the beginning of Jesus' ministry with significant events related to the establishment of the "true tent" described in Hebrews. We will now use the same formula, but instead of counting backward, we will count forward 1,288 days from the same date. This brings us to the date of Chislev 24, 36 C.E.
Gentiles embraced: On this proposed date, we suggest another momentous event - the outpouring of God's holy spirit upon the Gentiles, including Cornelius and others (Acts 10). This event is seen as a pivotal moment in history, signifying the integration of Gentiles as part of God's chosen people.
Renewal and expiration: Our calculations indicate that the timing of this event coincides with a subtle shift. The 25th of Chislev, the following day, is the Festival of Dedication, which marks the annual renewal of the dedication of the Temple. This raises a number of intriguing possibilities. It may be that the day of the inclusion of the Gentiles coincides with the expiration of the previous year's renewal of the Temple's dedication, symbolically suggesting the expiration of the old and the blossoming of the new.
Reflecting the beginning: Just as the beginning of the first half of the week is associated with the establishment of the "true tent" mentioned in Hebrews 8:2, the conclusion of the second half of the week seems to correspond with the portrayal of "a holy temple for Jehovah" as described in Ephesians 2:20-22. This analogy emphasizes the temple as the dwelling place of God's holy spirit. The passage describes this temple as "a place for God to inhabit by spirit."
Haggai's echoes: Interestingly, centuries earlier, the prophet Haggai spoke of God's holy spirit dwelling among the Jews as God sought to rekindle their zeal to rebuild the temple. In Haggai 2:5, God says, "my spirit remains among you." It is worth noting that this prophet repeatedly emphasizes the date of this proclamation as the 24th of Chislev (Haggai 2:10, 18, 20) and speaks of nations trembling and offering treasures to God (Haggai 2:7).
Contrasting messages: Just before Peter's encounter with Cornelius, a vision instructs him not to consider unclean things that God has cleansed (Acts 10:15). This is in stark contrast to Haggai's proclamation on the 24th of Chislev, where offerings that were thought to be pure were judged by God to be unclean (Haggai 2:14). The contrast between these statements resonates with the idea that the outpouring of God's holy spirit upon the Gentiles demonstrates the replacement of the physical temple as the place where God's holy spirit dwells.
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From the parallels between the "true tent" and the chronology of the building of both temples, let's examine other symbolic convergences related to the beginning of Jesus' ministry, exploring connections between Jesus' 40-day wilderness fast, the Festival of Booths, and the inauguration of Solomon's temple.
Bridging the gap: We previously placed the beginning of Jesus' public ministry on Heshvan/Bul 18, 29 C.E., 52 days after his baptism on Elul 26, 29 C.E. This 52-day period acts as a bridge between his baptism and the beginning of his ministry. In this period we have his 40-day wilderness fast as well as six days of travel in each direction to and from the wilderness.
The Midpoint Revealed: Calculating the midpoint of this 52-day period brings us to the 22nd and 23rd of Tishri. During these two days, Jesus is closest to the culmination of his preparation and the beginning of his public ministry. These two days are significant for the possible symbolic connections they reveal.
Echoes of the Festival of Booths: It is noteworthy that the the 22nd of Tishri coincides with the Solemn Assembly, which occurs on the following day after the Festival of Booths. This festival commemorates the Israelites' 40-year period of wandering in the wilderness, during which they lived in temporary shelters. The festival is observed with the change of seasons and is also known as the Festival of Ingathering, marking the end of the gathering of the fruits of the land at the conclusion of the agricultural year. Consider how the Israelites would have felt at this time of transition. They would have looked back on the previous year's achievements with joy and gratitude, and looked forward to the year ahead with hope and optimism. It seems appropriate that the end of this festival should mark the midpoint between Jesus' baptism and the beginning of his ministry, since this period marked a momentous transition and significant changes.
Jesus associated himself with the Festival of Booths. His references to drawing water from the Pool of Siloam (John 7:37) and the illumination of Jerusalem by the lamps and torches in the temple area (John 8:12) resonate with the rituals of the festival.
A remarkable alignment: Adding another layer of intrigue, the 22nd of Tishri also marks the completion of Solomon's inauguration of the Temple. This alignment suggests another possible symbolic connection between the physical temple and the "true tent" through Jesus Christ.
The 23rd of Tishri has further significance. It's the day after the Solemn Assembly and the day after the completion of Solomon's temple dedication. On this day, the biblical record recalls the joy and celebration of the people for the goodness shown by Jehovah (2 Chronicles 5:3; 7:8-10).
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Building on the established foundation of the "true tent" and its chronological alignment with major milestones in Solomon's temple building, we look more closely at the symphony of time and find a repeating pattern in the rebuilding of the temple during Zerubbabel's time.
There is a resonance across generations. As discussed earlier, the calculated beginnings of the ministries of John the Baptist and Jesus coincide with the construction phases of Solomon's temple. These intriguing parallels suggest a divine orchestration of events and connections between them. We now turn to the time of Zerubbabel and find similar parallels.
This observed pattern is reflected in the following way: Notable milestones in the rebuilding of the temple in Zerubbabel's time (Ezra 3:8; 5:1-2) mirror those observed in Solomon's time. The foundation work in Zerubbabel's time also began in Ziv, as did the laying of the foundation in Solomon's time (1 Kings 6:37). However, unlike Solomon's temple, which began construction later in the same year, Zerubbabel's project faced opposition that led to a delay.
Interestingly, this pause ends right as the sixth month, Elul, begins. In that month, the prophet Haggai delivers a message of renewed purpose (Haggai 1:1). Two months later, in the eighth month, Bul, another prophet, Zechariah, joins Haggai with additional encouragement (Zechariah 1:1). Zechariah's words coincide with the resumption of construction, mirroring both the building of the first temple and the beginning of Jesus' ministry in the same month of Bul.
The repeated appearance of Ziv and Bul in the days of Solomon and Zerubbabel, coinciding with the beginning of the ministries of John and Jesus, respectively, is striking. It suggests a heavenly resonance, a deliberate use of specific months to echo the meaning of the "true tent" established at Jesus' baptism and the beginning of his public ministry. These echoes serve to further reinforce the argument for the use of this hidden calendar to interpret biblical prophecies and timelines.
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Next, let's explore a remarkable convergence between the symbolic meaning of the tabernacle and temples and the establishment of the "true tent". Let's begin by considering the basic understanding of the "true tent" as presented in Hebrews 8:2. The earthly tabernacle and temples were symbolic, foreshadowing the spiritual reality in which Jesus Christ functions as both a perfect sacrifice and high priest (Hebrews 9:11-12, 24). The establishment of the "true tent" is associated with 29 C.E., when Jesus' public ministry began after his baptism and anointing.
According to our calculations, the chronology of the building of Solomon's Temple and the establishment of the "true tent" coincide. The calculated beginnings of the ministries of John the Baptist and Jesus coincide with the timing of major milestones related to the building of Solomon's Temple. We've traced the beginnings of John's and Jesus' ministries to Iyyar/Ziv and Heshvan/Bul, respectively. John's ministry, like the laying of the foundation of the Temple, began in Ziv (1 Kings 6:37). Six months later, Jesus began his ministry in Bul, mirroring the laying of the first stones of the temple (1 Kings 6:38). Moreover, the length of time it took to build Solomon's Temple was seven years, mirroring the seven years the Messiah keeps the covenant in force according to Daniel's 70 weeks prophecy.
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Next, a subtle detail emerges. John, the forerunner, was about six months older than Jesus, according to Luke 1:36. This seemingly simple fact, woven into the narrative, suggests that John's public ministry began about six months before Jesus' public ministry, which we previously placed in the month of Heshvan/Bul. This places the beginning of John's ministry in the middle of the month of Iyyar/Ziv. John's ministry, beginning about half a year before Jesus' ministry, marks a significant point on the timeline.
The month Iyyar/Ziv strikes a harmonic chord with the events described in Numbers 1:1, 6:1, 2, and 10:11-13.
In the shadow of Sinai, on the first day of Ziv, Jehovah's voice reached Moses from the silent depths of the tabernacle. Twenty days later, Israel began its exodus, leaving Sinai behind. Yet within this interval, a singular stitch is revealed: the divine decree of Naziriteship.
This decree, whispered in the month of Ziv, resonates - Ziv, the month in which John, a Nazirite from birth, stepped onto the stage of history. John, bound by the vows of a Nazarite, dedicated his life to purity and service, reflecting the essence of this divine ordinance revealed centuries earlier in the same month.
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It would be a mistake to confuse what is written in Genesis with the Christian Fundamentalist claim that the Bible exclusively supports their belief that all physical creation was produced in six 24-hour earth days.
The Genesis account shows that the term "day" is used in a flexible sense. In Genesis 2:4, the entire period of six days described in the previous chapter is referred to as a single day. Logically, these were not literal 24-hour days, but long periods of time.
Turn your attention back to the timing of Jesus' resurrection and the outpouring of God's holy spirit upon the Christian congregation. These pivotal events are believed to have coincided with the beginning of the seasonal harvest activity in the Promised Land. These alignments are understood to convey meaning.
The resurrection of Jesus is said to have aligned with the offering of the first fruits of the harvest. On the 16th of Nisan, a sheaf was waved by the priest to signify the firstfruits of the barley harvest. The outpouring of God's holy spirit in 33 C.E. took place fifty days after the 16th of Nisan, on the 6th of Sivan. This is also the date of Pentecost, signaling the beginning of the wheat harvest, a crop that ripens later than barley.
These events, tied to the rhythm of the grain harvest, carry a weight of significance. But the story doesn't just end with the harvest; it also begins with the sowing. Heshvan/Bul, the month previously identified as the beginning of Jesus' public ministry, is also the time when both barley and wheat were sown in the Promised Land.
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In addition to the foreshadowing in the "door" and the "gatekeeper" of Nehemiah's day, other parallels can be observed in the establishment of the city of Jerusalem itself, followed by the enrollment of those who would inhabit the city.
Jesus states that Abraham joyfully anticipated something that was becoming a reality in his day (John 8:56). The later writer to the Hebrews refers to that which Abraham anticipated as a figurative "city" (Hebrews 11:10). This city, a recurring theme in Hebrews, is referred to as "heavenly Jerusalem" in Hebrews 12:22, which goes on to link the city with those "enrolled in the heavens" (Hebrews 12:23).
When all of these narrative themes are considered together, a mimeographic sequence emerges in two twin biblical narratives. John's baptism of Jesus marks the beginning of a 52-day period that culminates in the establishment of a "city." John the Baptist then assumes the role of "doorkeeper," opening the way into the city, while Jesus becomes the "door" through which Jesus' disciples enter. Additionally, the "enrollment" of those who would inhabit the city commences.
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With a period of 52 days between Jesus' baptism and the beginning of his public ministry, we suddenly see that the events of Nehemiah's day take on striking elements of foreshadowing with the events of Jesus' day. Several narrative themes of great importance to Jesus' disciples find new connections with corresponding events in the rebuilding of Jerusalem.
Nehemiah's account records that after the completion of the wall, a task accomplished in 52 days, the "doors" were promptly set up and "gatekeepers" appointed (Nehemiah 7:1). This seemingly mundane sequence of events finds a parallel in the roles of John and Jesus. Jesus unambiguously positions himself as the "door" (John 10:7-9) after making an elliptical reference to John the Baptist as the "doorkeeper" (John 10:3). The resonance is hard to ignore.
The 52-day period from the beginning of the construction of the wall around Jerusalem to the setting up of the doors and the appointment of the gatekeepers mirrors the 52 days between John's baptism of Jesus and John's bearing witness about Jesus at the beginning of Jesus' public ministry. This correlation does not seem to be a coincidence; it seems plausible to suggest that this correlation may point to a divine pattern woven into the fabric of time.
Could the events of Nehemiah's time foreshadow the roles of John and Jesus? The clarity of this connection, coupled with the intrigue it generates, invites us to delve deeper into the narrative.
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I've suggested a period of 52 days from Jesus' baptism to the beginning of his public ministry. However, Jesus was only in the wilderness for 40 days after his baptism but before he began his ministry. That leaves a discrepancy of 12 days.
After his baptism in the Jordan River, Jesus traveled to a remote wilderness to fast for 40 days and then returned to John. The Scriptures are silent about the length of his travels to and from the wilderness. But consider this: Jesus told his disciples at Caesarea Philippi, located at the headwaters of the Jordan River, that some of them would witness the coming of the Kingdom of God in power. Six days later, the transfiguration took place in a remote wilderness. If we assume a similar journey after Jesus' baptism in the Jordan River, that would mean 6 days to the wilderness, 40 days in the wilderness, and 6 days to return, for a total of 52 days.
The concept of a "Sabbath day's journey" may also be relevant. Jews were only allowed to travel a very short distance on a Sabbath day. So if Jesus' journey was several days each way, we might expect the Sabbath days to coincide with his departure and return. If we take Heshvan 18, 29 C.E. as the beginning of Jesus' public ministry, then the day before (the last day of his journey) was a Sabbath. If we assume that his baptism took place 52 days earlier on Elul 26, 29 C.E., then the next day (the first day of his journey) was also a Sabbath.
We have calculated Elul 26, 29 C.E. and Heshvan/Bul 18, 29 C.E. by using two overlapping periods of 1,288 days, staggered by 52 days. The dates that conclude these two staggered 1,288-day periods are Passover and Pentecost in 33 C.E. Luke reports in Acts 1:3 that Jesus was seen for "forty days" within the 52 days between Passover and Pentecost in 33 C.E. It is noteworthy that the two 52-day periods in 29 C.E. and 33 C.E. exhibit a striking symmetry, with a span of "forty days" of great significance occurring between two specific dates, separated by 52 days.
It is also noteworthy that these two forty-day periods appear to resonate with a third forty-day period between Jesus' birth and his initial appearance with his mother in the temple for the burnt offering and the sin offering, as prescribed by Mosaic Law.
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For reasons explained in the previous part of this series, the events of Nisan 14, 33 C.E. and Elul 25, 455 B.C.E. appear to be related. Using the "70 weeks" prophecy, each of these dates leads us to Elul 26, 29 C.E. as the date of the Messiah's arrival, but from two different directions. A closer look at the events associated with these dates reveals another interesting connection that can be drawn. Nehemiah 6:15 states that the construction of the wall was completed in 52 days. Like a resonant echo revealing an unseen structure, the same number of days reappears centuries later in connection with the events of Jesus' death. On the one hand, we have the 52 days leading up to Elul 26, 455 B.C.E., when the word was given to restore and rebuild Jerusalem after the completion of the city walls. On the other hand, we have the death of Jesus on Nisan 14, 33 C.E., followed by the outpouring of God's holy spirit 52 days later at Pentecost. Here we see a congruence in the number of days, but an incongruence in the direction of the 52 days relative to each event ("leading up to" vs. "followed by").
The incongruity can be reconciled by recognizing that Daniel's prophecy never states that the Messiah was "cut off" at the middle of the week. No specific time is assigned to the cutting off of the Messiah. The prophecy simply says that this event would occur sometime after the Messiah's appearance. On the other hand, the cessation of sacrifice is clearly tied to the half of the week in which the Messiah keeps the covenant. The wording of the prophecy does not require that the Messiah's cutting off be simultaneous with the cessation of sacrifice at the "half of the week" in which the Messiah keeps the covenant.
So consider this: Perhaps Daniel 9 is describing two different events. The "cutting off" of Jesus on the 14th of Nisan, followed 52 days later by his act causing sacrifice to cease at Pentecost on Sivan 6, 33 C.E. In this light, the two threads find harmony. In both cases, the 52-day intervals lead to pivotal moments, and their sequences mirror each other in time.
This new perspective shifts our calculation slightly. Instead of placing Nisan 14, 33 C.E. at the midpoint of the seven-year period we must now place Sivan 6, 33 C.E. at the midpoint. We can then retrace our steps, counting back a prescribed "half" week of 1,288 days from this new date. Our journey takes us to Heshvan/Bul 18, 29 C.E. - the date we propose as the beginning of Jesus' public ministry. This would be 52 days after his baptism on Elul 26, 29 C.E. From that moment, he steps onto the stage of history and begins to keep the covenant as stated in Daniel's prophecy.
Calendar month of Sivan 6, 33 C.E.
https://www.timeanddate.com/calendar/monthly.html?year=33&month=5&country=34
Result of subtracting 1,288 days from Sivan 6, 33 C.E. to Heshvan/Bul 18, 29 C.E.
https://www.timeanddate.com/date/dateadded.html?m1=05&d1=24&y1=33&type=sub&ad=1288&country=34
Calendar month of Heshvan/Bul 18, 29 C.E.
https://www.timeanddate.com/calendar/monthly.html?year=29&month=11&country=34
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Now we turn back the clock to another critical moment in history: the completion of the walls of Jerusalem on Elul 25, 455 B.C.E. (Nehemiah 6:15). This event marks the rebirth of Jerusalem as a "city." In Biblical times, a city without walls was not a "city" at all. This fact is made clear by the legal distinction made in Leviticus 25:29, 31 between a settled area protected by a wall, which was called a "city," in contrast to an unwalled area, which was not.
Daniel 9:24 foretold that at some future time the "city" of Jerusalem would begin a period of special consideration, namely "70 weeks." Thus, the wording of the prophecy required that the walls of Jerusalem be made operational again; otherwise, it could not regain its designation as a "city" and therefore could not begin the city's designated "70 weeks" of special consideration. The prophecy also states that the countdown to the Messiah begins at the moment of the declaration to rebuild Jerusalem. In such a hostile environment, this work could only logically begin after it was secured by a protective wall.
After Nehemiah 6:15 records the date of the wall's completion as Elul 25, 455 B.C.E., Nehemiah 7:1-5 reports that Nehemiah did not delay in setting up the city gates, appointing the gatekeepers, and issuing the decree to begin the work of rebuilding and repopulating Jerusalem's buildings. These events must have taken place on the day after the completion of the wall, which would be Elul 26, 455 B.C.E. This would be the earliest time that both the "70 weeks" of the prophecy and the countdown to the appearance of the Messiah could begin.
From this point, we travel forward 69 "weeks," or 483 years, and arrive at Elul 26, 29 C.E. Remarkably, this is the same date we arrived at earlier by counting backward one half "week" of 1,288 literal days, as prescribed by the proposed calendar, from the death of Jesus on Nisan 14, 33 C.E.
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I created this profile to share a unique series that explores the application of mathematics to the Bible. Through this series, I aim to present findings that have profoundly strengthened my faith. While the topic is esoteric, my goal is to break it down in a clear and coherent manner for anyone interested.
In order to conduct our analysis, we must place a specific event and date at the midpoint of the seven-year period, the moment when the "half a week" occurs. Let's first try to anchor on the date of the Nisan 14, 33 C.E., a day forever etched in history. It was on this date that Jesus' earthly life came to an end. From this point, to reach the beginning of this seven-year period, we trace our steps backward, carefully counting back 1,288 literal days. This brings us to Elul 26, 29 C.E., a date we propose as the momentous occasion of Jesus' baptism and anointing. This would be the moment when "Messiah the Leader" appeared as foretold in Daniel's 70 weeks prophecy.
Calendar month of Nisan 14, 33 C.E.
https://www.timeanddate.com/calendar/monthly.html?year=33&month=4&country=34
Result of subtracting 1,288 days from Nisan 14, 33 C.E. to Elul 26, 29 C.E.
https://www.timeanddate.com/date/dateadded.html?m1=04&d1=03&y1=33&type=sub&ad=1288&country=34
Calendar month of Elul 26, 29 C.E.
https://www.timeanddate.com/calendar/monthly.html?year=29&month=9&country=34
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The accurate transmission of the Bible over many centuries using perishable materials presented a unique challenge to the Jews. Motivated by their reverence for the Scriptures, the task of copying these words became a dedicated profession. The Hebrew word for these copyists was so-pherʹ, which conveys the idea of counting. This term was appropriate because copyists used various counting techniques to ensure the accuracy of each copy. The center of a document played a crucial role in some of these techniques. For example, when checking a copy of the first five books of the Bible, the Masoretes would verify that the middle letter of the document was correct. They would also check the middle clause of each book.
In this context, the phrase "half a week" from the prophecy of Daniel 9:27 becomes intriguing. What if we use a technique similar to that of the copyists? But instead of counting letters to determine if a document matches its original, we count days to determine if events in time match this prophecy?
Based on the prophecy of Daniel 9:27, we prepare to embark on a journey through time using half of a symbolic "week" as our starting point. This "week" in Daniel's prophecy is not just seven days, but seven years, so half a week is equal to 1,288 days on our proposed calendar (368 days per year times three and a half years equals 1,288 days in three and a half years). Our journey is anchored by two significant events: the execution of Jesus on Nisan 14, 33 C.E., and the outpouring of God's holy spirit 52 days later at Pentecost on Sivan 6, 33 C.E.
In this part of the series, I will briefly explain some important underlying beliefs and assumptions that the rest of the series depends on. While I personally agree with these dates and interpretations, the information provided here is the result of the work of others. I want to make this clear for three reasons. First, I don’t want to give the false impression that I am the original source of this information. Second, the fact that these assumptions didn’t originate with me provides some corroboration for the information that follows in this series, as well as for the underlying beliefs and assumptions explained in this part. Third, the logical basis for these dates and interpretations can be a lengthy topic for extensive discussion in its own right. The purpose of this part of the series is to briefly provide context for what follows this part of the series.
In Daniel 9 there is a prophecy of "seventy weeks". But these "weeks" are symbolic, each one representing seven years. So 70 weeks is actually 490 years. This prophecy, shrouded in mystery, resonates deeply for the Jews and their beloved Jerusalem. It whispers of a reborn city, of a Messiah who arrives and then sadly departs. It paints a picture of desolation.
But in this shadow there is a glimmer of hope. The prophecy finds its echo in the life of Jesus Christ, the Messiah, whose arrival marks a critical hour on the celestial clock. The life, death, and resurrection of Jesus are for many the final brushstrokes that complete the prophetic masterpiece. The alignments between this prophecy and the historical timeline of the biblical narrative strongly support the explanation that each of the "seventy weeks" represents seven years.
Like a key that unlocks hidden chambers, the "seventy weeks" prophecy reveals a timeline of Jesus' journey. The prophecy counts 69 "weeks," or 483 years, from the 20th year of King Artaxerxes, when the rebuilding of Jerusalem began in 455 B.C.E. From that moment, the years turn forward like the hands of a clock. This 483-year period ends in 29 C.E., when Jesus, baptized in the Jordan River, takes on his Messianic role.
So, as we journey deeper into the hidden calendar, remember: these assumptions pave the way ahead and illuminate the shadows of history.
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So far, our proposed calendar for Ezekiel’s time reconciles the potential discrepancy within his narrative. But what if its reach extends beyond this single prophet? If we could find echoes of this calendar system resonating through other key biblical events and timelines, its validity would gain significant weight.
Bathed in the light of a hidden calendar, the embers of Ezekiel’s words illuminate the way forward. This timekeeping system not only bridges the gap in Ezekiel’s 14-month narrative, but also whispers fresh insights into the larger tapestry of biblical prophecy.
Imagine a lens made from this calendar, a unique device through which we can peer into the pivotal moments of history. Key events, dates etched in the Bible, might suddenly reveal new details, their connections to prophecy illuminated in a startling light.
Before we embark on this journey of discovery, you must first understand some underlying beliefs and assumptions, building blocks upon which the proposed explanations rest.
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Up to this point in this series, I have proposed a calendar system based on the book of Ezekiel, consisting of a year of 368 days divided into 12 months. I intend to build on this foundation later in this series. First, however, I'd like to offer some additional observations about the proposed calendar that I find interesting. These observations, however, are not critical to the case for the proposed calendar's credibility.
While the calendar may appear to be out of sync with the solar year, it's important to remember that even our modern calendar system, which calls a year 365 days, is not perfectly aligned with the solar year. Leap years of 366 days are built in to account for this discrepancy.
Ezekiel's calendar can be viewed in a similar light. It is usually 368 days, with occasional adjustments to maintain alignment with the seasons. One possible solution is to reduce the length of each 4th year by 11 days, resulting in a year of 357 days. This adjustment aligns the calendar with the solar year over a 4-year period on the scale of whole days, as shown by the equation: ((368 * 4) - 11) / 4 = 365.25
Using such a system would synchronize the lunar and solar months over the course of 19 sets of 4-year periods. This would represent a span of 76 years in which the amount of time in 912 calendar months would almost exactly equal the amount of time in 940 lunar months. This fact could possibly serve as a means of harmonizing the lunar and solar calendars. It's worth noting that in Biblical times, the lunar month, which lasts approximately 29.53 days, is known to have been a crucial component of timekeeping.
Another unique feature of this system emerges when 7 sets of 4-year periods are combined, the 28-year cycle, where the days of the week align with the same calendar dates every 28 years. This cyclical pattern provides a framework that would allow the Israelites to predict whether a particular day of the year would fall on a Sabbath, hundreds of years in advance. For example, if the first day of the first month is a Sabbath in a given year, it will also be a Sabbath 28 years later. This predictability would make it easier to coordinate and schedule weekly temple services. David divided the priesthood into 24 divisions by patriarchal house to serve in the temple on a rotating basis for one-week periods.
Although Ezekiel's calendar may seem impractical, it provides a logical system for keeping track of time. Its potential benefits for long-term planning and religious observance make it a compelling framework to consider.
Dead Sea Scroll 4Q324d also provides an interesting perspective on the topic of calendars used by Jews in the past. This deciphered calendar differs from the one I have proposed. The calendar from Scroll 4Q324d is a 364-day solar calendar with a year consisting of 12 months. It shows the intense passion that some Jewish communities had for using a 12-month solar calendar. It shows that some saw the change to a lunar calendar as a major grievance that justified a break with contemporary society. The scroll is dated several centuries after Ezekiel's day, so it's not surprising that the calendar it describes differs in some ways from the proposed calendar. However, there are also unmistakable similarities. Both calendars show a preference for a pattern where the days of the week fall on the same calendar dates in a predictable way. Both calendars use the same technique of inserting a certain number of days into each quarter of the year to synchronize with the seasons. Also, both calendars show a clear preference for consistently dividing years into 12 months rather than occasionally adding extra months to the year.
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