Wavy_Wonder1
Above the average dabbler
Here's something I wrote recently explaining my basic position:
Scholars today are generally not quite certain of the origin of the Jewish Sabbath, or Calendar for that matter [1], but of the views represented I tend to agree with the view that the Sabbath day was once regarded and celebrated in Israel's ancient past as a lunar event, probably borrowed from Babylonia; that is to say, it was originally calculated by the phases of the moon. This was recognized as early as the 19th century:
The introduction of the Sabbath recurring every seventh day after an interval of six work days in the Priestly tradition (Genesis i.1-ii.3; Exodus xx.11; Leviticus xxiii.3, etc.) places the Sabbath at the end of each lunar week of the synodic month in accord with the phases of the moon: namely, the 8th, 15th, 22nd, and 29th days of the month. This is possible because the day of the new moon (the 1st day of any given month) was not counted in the seven-day cycle (cf. Ezekiel xlvi.1), placing the Sabbaths on the same days each month (the first day of the first lunar week beginning with the 2nd day of the month). A perfect illustration of this is found in Exodus xvi, where Israel arrives in the Wilderness of Sin on the 15th day of the second month (verse 1). I understand the mention of 'Sin' here (the moon god and one of the chief deities in the Babylonian pantheon) as deliberate, for in this chapter, the first recorded instance in the Hebrew bible of Israel observing the Sabbath, the god Yahweh appropriates the Sabbath to serve as a holy institute for Israel to keep in honor of himself (verse 23) every seventh day of the lunar week in the synodic month (as opposed to only the full moon, or 15th).
But observe the chronology here: Israel arrived in the Wilderness of Sin on the 15th day of the month, 'grumbled' about the shortage of food, and Yahweh commands them to gather bread for the next six days (twice the daily portion on the sixth day) and rest on the seventh (verses 2-5). As it happens, the next six days fall on the following dates:
16th (1)
17th (2)
18th (3)
19th (4)
20th (5)
21st (6)
That places the 7th day (Sabbath) on the 22nd day of the month with the next one trailing behind on the 29th. Counting backwards from the 22nd that places the previous Sabbaths on the 15th and 8th days of the month...in perfect accord with the understanding above, and this is no mere coincidence.
Scholars are also uncertain of when the change to the uninterrupted, contiguous cycle of seven days culminating with the Sabbath took place (i.e., what is known today as the Sabbath or 'Saturday')[7]. Conjecture as to when this occurred ranges from the pre-exilic period (when prophets like Isaiah were condemning Israel for idolatry associated with the celestial bodies including the moon; cf. Isaiah xxiv.21) to the exilic period during the ministries of prophets like Ezekiel[8].
I, however, believe lunar Sabbaths were kept down to at least the first century, even if not universally, based upon the writings of Philo, where he correlates the weeks with the phases of the moon[9], associates the keeping of the Sabbath with the count from the new moon[10], correlates the Sabbath with the feast days[11], just as done above, and explicates the significance of the number 7 in the context of the phases of the moon and the seventh day.[12]
As of yet in my studies I know of no evidence refuting the practice of lunar Sabbaths in Israel.
Thanks,
E.L.B.
[1] See S. J. De Vries, 'Calendar', The Interpreter's Dictionary of the Bible, Abingdon Press, 1962, vol. 2, pp. 483-488
[sup]2[/sup] C. H. Toy, 'The Earliest Form of the Sabbath', Journal of Biblical Literature, vol. 18, no. 1/2, 1899, p.190 (referencing the earlier treatments of Lotz, Nowack, and Wellhausen)
[3] T. J. Meek, 'The Sabbath in the Old Testament: (Its Origin and Development)', JBL, vol. 33, no. 3, 1914, p. 202.
[4] See 'Calendar', Encyc. Brit., Macro., 15th ed., 1990, vol. 15, p. 463
[5] Meg. Ta'an. i.; Men. 65a. Reference: http://www.jewishencyclopedia.com/vi...arch=sadducees
[6] Antiquities, Book iii, 10.5-6
[7] See E. G. Kraeling, 'The Present Status of the Sabbath Question', The American Journal of Semitic Languages and Literatures, vol. 49, no. 3, 1933, pp. 218-228
[8] See Meek, 'The Sabbath in the Old Testament'
[9] Congr. XIX (106)
[10] Decal. XX (96)
[11] ibid., XXX (159)
[12] Spec. leg., i, 178; LA, i, 8.
Scholars today are generally not quite certain of the origin of the Jewish Sabbath, or Calendar for that matter [1], but of the views represented I tend to agree with the view that the Sabbath day was once regarded and celebrated in Israel's ancient past as a lunar event, probably borrowed from Babylonia; that is to say, it was originally calculated by the phases of the moon. This was recognized as early as the 19th century:
The older theories of the origin of the Jewish Sabbath (connecting it with Egypt, with the day of Saturn, or in general with the seven planets) have now been almost entirely abandoned. The disposition at present is to regard the day as originally a lunar festival, similar to a Babylonian custom.[2]
On into the 20th century this view prevailed:
The name, Sabbath, first appears in Babylonia and as an institution may, in fact, be traced back to the early pre-Semitic inhabitants of that land, the Sumerians. In a bilingual tablet, K.6012 + K.10684, containing a list of the days of the month, the equation U-XV-KAM = sa-bat-ti (line 13) appears, i.e. the 15th day of the month was known in Babylonia as the sabattu, and further, it is the only one of the month that is so named...We would infer, then, that the sabattu was identical with the day of the full moon and with it alone.[3]
The Babylonians developed and used a lunar calendar[4]. Their months were synodic (i.e., corresponded to the phases of the moon) and the 15th day here is significant because the full moon phase coincides with the 15th day of every synodic month (cf. Psalm lxxxi.3). This day held special significance with the Israelites as it marked the beginning of two of the most important feasts in Israel: the Feast of Unleavened Bread and the Feast of Tabernacles (see Leviticus xxiii.6, 34). The count to Pentecost was also counted from the 15th of day of Unleavened Bread (the first day of this seven-day feast) which is explicitly called the Sabbath in Leviticus xxiii.15. The LXX reads 'first day' here (referring to the 15th of Unleavened Bread, called the 'Sabbath' in the Masoretic Text) and this was understood in the first century by the Pharisees[5] and by Josephus[6].
The introduction of the Sabbath recurring every seventh day after an interval of six work days in the Priestly tradition (Genesis i.1-ii.3; Exodus xx.11; Leviticus xxiii.3, etc.) places the Sabbath at the end of each lunar week of the synodic month in accord with the phases of the moon: namely, the 8th, 15th, 22nd, and 29th days of the month. This is possible because the day of the new moon (the 1st day of any given month) was not counted in the seven-day cycle (cf. Ezekiel xlvi.1), placing the Sabbaths on the same days each month (the first day of the first lunar week beginning with the 2nd day of the month). A perfect illustration of this is found in Exodus xvi, where Israel arrives in the Wilderness of Sin on the 15th day of the second month (verse 1). I understand the mention of 'Sin' here (the moon god and one of the chief deities in the Babylonian pantheon) as deliberate, for in this chapter, the first recorded instance in the Hebrew bible of Israel observing the Sabbath, the god Yahweh appropriates the Sabbath to serve as a holy institute for Israel to keep in honor of himself (verse 23) every seventh day of the lunar week in the synodic month (as opposed to only the full moon, or 15th).
But observe the chronology here: Israel arrived in the Wilderness of Sin on the 15th day of the month, 'grumbled' about the shortage of food, and Yahweh commands them to gather bread for the next six days (twice the daily portion on the sixth day) and rest on the seventh (verses 2-5). As it happens, the next six days fall on the following dates:
16th (1)
17th (2)
18th (3)
19th (4)
20th (5)
21st (6)
That places the 7th day (Sabbath) on the 22nd day of the month with the next one trailing behind on the 29th. Counting backwards from the 22nd that places the previous Sabbaths on the 15th and 8th days of the month...in perfect accord with the understanding above, and this is no mere coincidence.
Scholars are also uncertain of when the change to the uninterrupted, contiguous cycle of seven days culminating with the Sabbath took place (i.e., what is known today as the Sabbath or 'Saturday')[7]. Conjecture as to when this occurred ranges from the pre-exilic period (when prophets like Isaiah were condemning Israel for idolatry associated with the celestial bodies including the moon; cf. Isaiah xxiv.21) to the exilic period during the ministries of prophets like Ezekiel[8].
I, however, believe lunar Sabbaths were kept down to at least the first century, even if not universally, based upon the writings of Philo, where he correlates the weeks with the phases of the moon[9], associates the keeping of the Sabbath with the count from the new moon[10], correlates the Sabbath with the feast days[11], just as done above, and explicates the significance of the number 7 in the context of the phases of the moon and the seventh day.[12]
As of yet in my studies I know of no evidence refuting the practice of lunar Sabbaths in Israel.
Thanks,
E.L.B.
[1] See S. J. De Vries, 'Calendar', The Interpreter's Dictionary of the Bible, Abingdon Press, 1962, vol. 2, pp. 483-488
[sup]2[/sup] C. H. Toy, 'The Earliest Form of the Sabbath', Journal of Biblical Literature, vol. 18, no. 1/2, 1899, p.190 (referencing the earlier treatments of Lotz, Nowack, and Wellhausen)
[3] T. J. Meek, 'The Sabbath in the Old Testament: (Its Origin and Development)', JBL, vol. 33, no. 3, 1914, p. 202.
[4] See 'Calendar', Encyc. Brit., Macro., 15th ed., 1990, vol. 15, p. 463
[5] Meg. Ta'an. i.; Men. 65a. Reference: http://www.jewishencyclopedia.com/vi...arch=sadducees
[6] Antiquities, Book iii, 10.5-6
[7] See E. G. Kraeling, 'The Present Status of the Sabbath Question', The American Journal of Semitic Languages and Literatures, vol. 49, no. 3, 1933, pp. 218-228
[8] See Meek, 'The Sabbath in the Old Testament'
[9] Congr. XIX (106)
[10] Decal. XX (96)
[11] ibid., XXX (159)
[12] Spec. leg., i, 178; LA, i, 8.