Philo and The New Moon

Wheel
of
Stars:
Philo and The New Moon
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Introduction
Recently I was invited to present my views on the Dark Moon as the start of the Hebrew month. In order though to ensure fairness, a leading crescentist was also given equal time to present his views at the same gathering, but a week later. While I would consider this person a friend, we each decided not to attend each 2 others presentations.
Introduction
However, in the wake of these talks, this person also sent out a mass email follow up which, from my perspective, contained many misleading statements, both about Philo and about my actual position. Other parts of what I am about to discuss are based on eyewitness accounts of this persons presentation and my own lengthy discussions with him, directly refuting his 3 points.
Introduction
It is not my intention to bash my opponent or allege intentional deception on his part. But this response and my Four Calendar Laws talk are available to showcase my real position. Otherwise, my assumption will have to be that anyone reading this is fairly conversant on the calendar controversies that exist between myself and my friendly 4 colleague on the other side.
Introduction
Even so, I should spend a little time catching people up on the general issues, especially for those who were not present at either of our calendar discussions. Basically there are two schools of thought of what makes a Hebrew/Biblical New Moon new. My position is that the New Month begins sunset after lunar conjunction.
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Introduction
My opponents position is that that the waxing crescent seen around sunset over Jerusalem skies is a forward only marker, i.e. that the month cant begin UNTIL you see it, or CFO (crescent forward only). My response: the crescent was part of a 2 day validation process of the new moon (1 Samuel 20) is a backwards marker that 6 says the month HAD already started.
Introduction
And I should also point out, in the interest of fairness that my opponent and I also agree on many things as well For example, we both agree that the New Moon (however one defines it) that is nearest the start of spring, or vernal equinox, is the first Hebrew month of Abib. We also agree that barley does not set the year, which is the Karaite position.
Introduction
And we also agree that the Rabbinic calendar is a late-comer, a product of the Jewish exile, and was not used in the first century, the time of Yshua the Messiah. In the contentious realm of calendar debates, these are significant agreements between us, and for the remaining disagreements, those on Biblical chronology, I will save that for 8 another day.
Introduction
In any case, because I had the opportunity to talk first, I feel that not a single major point that I made was addressed in my opponents response. Therefore, again for the benefit of those who were not there, let me simply document my major points which were ignored completely and then we can talk about Philo.
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Introduction
I also want to be a fair as possible to my opponent and again point out that he personally was not there when I gave this talk, nor has he seen my presentation. Nevertheless, for what is in that presentation, I have addressed these same points to him in person several times and have yet to receive a meaningful response.
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Sketching out the Facts
My main points from my presentation were as follows 1) The word for crescent in Hebrew saharononly appears 3 times in Tanakh. Each time it is associated with paganism and never is it compared to the new moon. Gideon removed crescent medallions from the Midianites in Judges 8 and destroyed them. Isaiah likewise criticizes 11 these things as pagan corruptions.
2) Abba YHWH specifically commanded the Israelites not to bow down to or follow after the sun, moon and stars in Deut. 4:19. Instead, all of His cycles start in darkness, when the heavenly bodies get out of the way. Darkness preceded light and thats why we read it was evening and it was morning in Genesis 1.
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3) The previous point is completely evident from basic Hebrew understanding. Since the day ends in darkness so must the week, i.e. Saturday sunset marks the end of Shabbat. The last Hebrew month, Adar, literally means darkness, eclipse in Aramaic, so since the day, week and year end in darkness, why not the month?
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4) The prophet Isaiah repeatedly defines a new moon (hodesh) through the same word (chadash) as hidden, darkened, not gone forth in his 42nd, 48th, 65th and 66th chapters. A crescent moon, by definition, has gone forth by up to 3 days already, so it cant be new per that word hodesh/chadash.
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5) Similarly, in Psalm 81:3, the moon described there is clearly a Dark Moon, through the word kiceh. Not only didnt a single ancient translation of Tanakh (Greek or Aramaic) render this word full moon, but dozens of examples in Hebrew Tanakh proved this word only means dark, enveloped, shrouded, concealed!
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6) As a follow up to #5, there is a much better word in both ancient and modern Hebrew that describes a proper full moon, and it is lebanaw, which literally means white, brimming with light. In Song of Songs 6:10 for example, this word is compared to the glow of a beautiful womans skin. That is a proper full moon!
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7) As stated earlier, 1 Samuel 20 proves that Israel went through a 2 day sanctification process for the Hebrew month, holding a feast day on each of the first two new moon days. David also knows by calculation and without sighting the crescent that it will appear over the next 2 days.
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8) As a follow up to #7, according to physics, there is no way you can proclaim a 2 day new moon AFTER sighting the crescent. Instead, a 2 day new moon only makes sense because the Israelites tracked the new moon from conjunction, which typically will result in seeing the crescent the next sunset, or over 2 Hebrew days.
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9) While the Talmud does have records of sighting the crescent as part of a new moon certification process, again, this was originally done as a backwards marker, not a forward only one. In later times, due to the interference of the Sadducees, paganism corrupted the calendar.
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10) The Talmud then records that 300 high priests had died every Yom Kippur for 300 years. The only reason a high priest would die on Yom Kippur, according to Torah, was that he went into the Shrine on the wrong day, thus by following the pagan crescent, they resulted in their own destruction!
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11) This same period coincides with the corruption of the calendar by the Sadducees, which resulted through direct proof in Josephus of the Israelites also not counting the 50th year as a Jubilee and throwing off the Land Sabbath count, among other things. The Talmud probably exaggeratesit was from 135 to 10 BCE.
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12) Then in 10 BCE, the Talmud also tells us Hillel the Elder corrected the calendar, and at once the high priests stopped dying. We know that in the NT, High Priests Ananias and Caiaphas ruled for many years each. Josephus also shows the 50 year Jubilee and proper Land Sabbath count restored after 10 BCE.
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13) From here, we have agreement from first century historians Philo and Josephus about how the calendar of Hillel the Elder worked, and it was very different from either the Rabbinic or Karaite systems that came later. Their details also prove that the dark moon was the only legitimate new moon in Israel.
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14) And finally, this same calendar of Josephus and Philo, the Pharisaic Calendar of Hillel the Elder, was endorsed by Yshua in Matthew 23:1-2 when he says the Pharisees and NOT the Sadducees sit on the throne of Moses. Yshua also never disagreed with this calendar, or we would have heard about it in the text!
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It is at this point that I will turn my attention to Philo. In yet another area of agreement, both my opponent and myself acknowledge the need to pay attention to the first century eyewitnesses to the calendar, Josephus and Philo. Of the two men, Philo was much more conversant on matters of astronomy than Josephus was.
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However, my focus for the next long while will be proving that my opponent has taken Philo completely out of context in some places and completely ignored the Jewish historians testimony in others. Like Josephus, Philo was descended from priests and kings on both sides of his family treethe groups that kept the real secretsso we really should listen to him!
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In other areas, the two men use verbatim or near verbatim language to describe these calendar secrets, proving they are reading/interpreting from the same lost calendar book on their shelves! So in part 2, we will begin our tour of Philos writings and see what he really has to say about the real New Moon that was used in ancient Israel! Stay tuned!
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Intermission
The Real Philo Speaks
Philo Judaeus, Jewish historian [ca. 20 BCE 50 CE] writing from Alexandria, Egypt
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In the follow up email I mentioned, my opponent only chose to use two quotes from Philo to justify his position on the New Moon. The fact is, not only did he completely take out of context the Philo quotes he used (perhaps he has more in other notes that I have not seen), but he has also ignored additional quotes that dont 30 support his position, as we will see.
So for what follows, I will reproduce exactly the quotes he used and show conclusively where he either misunderstood the context or perhaps was not aware of other statements Philo gives later. We begin with this key statement from Philos work known as The Special Laws, talking about the calendar in first century 31 Israel
XI. (41) The 3rd [festival] is that which comes after the conjunction, which happens on the day of the new moon in each month. http://www.earlyjewishwritings.com/text/philo /book28.html By highlighting the words after the conjunction, my opponent is suggesting that the conjunction is not relevant at all, which is surely not true.
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If Philo though also believed the conjunction was irrelevant and only the crescent mattered, there would be no reason to mention it at alljust say, We Jews just wait for the waxing crescent and declare the month at that time. But the fact of the matter was after the conjunction does NOT mean wait for the crescent! Look at what Philo says after 33 this key line
XI. (41) The Special Laws: The 4th is that of the passover which is called the passover. The 5th is the first fruits of the corn--the sacred sheaf. The 6th is the feast of unleavened bread, after which that festival is celebrated, which is really The 7th day of 7th days. The 8th is the festival of the sacred moon, or the feast of trumpets. The 9th is the fast. The 10th is the feast of
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tabernacles, which is the last of all the annual festivals, ending so as to make the perfect number of ten. http://www.earlyjewishwritings.com/text/philo /book28.html So where in the rest of this description does Philo call the crescent moon the new moon? Answer: Nowhere! But yes, he does say the NM day comes AFTER 35 conjunction, so lets deal with that.
The words of Philo again---exactly as he put them were: The third festival is that which comes after the conjunction, which happens on the day of the New Moon each month. It doesnt say the crescent that comes after conjunction; only after the conjunction, and my position is that sunset after conjunction starts the 36 month, not the conjunction itself!
So since the crescent isnt even mentioned in Philos description, you cant assume its there. The other part of the phrase that is key here is after the conjunction which happens on the day of the new moon in each month. See that? The conjunction happens on the day of the new moon, not the crescent! The crescent often 37 happens the next day!
Therefore, conjunction on the day of new moon is not crescent on the day of new moon. But the after conjunction part really means what will frame the day of new moon, and that can only be sunset after conjunction. Philo is a Jew, and he runs his day sunset to sunset.
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In other words, the old month ends at conjunction, but the new month happens the following sunset. This is because our days are solar, running sunset to sunset, and therefore all days of the month must be 24 hours long, including the last day of the month! So while conjunction tells us this now is the last day the sunset ends that 39 actual day!
My friends second and final quote from Philo is rather long, and he has only highlighted the tiniest pieces that he feels proves his position, but I have also extended his highlights and added others for myself as well. So I now have little alternative except to quote the whole thing and summarize with salient points at the end. Here we 40 goget ready for this!
The Special Laws II- XXVI/ (140-144) (140) Following the order which we have adopted, we proceed to speak of the third festival, that of the new moon. First of all, because it is the beginning of the month, and the beginning, whether of number or of time, is honorable. Secondly, because at this time there is nothing in the whole of
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The Special Laws II- XXVI/ (140-144) heaven destitute of light. (141) Thirdly, because at that period the more powerful and important body gives a portion of necessary assistance to the less important and weaker body; for, at the time of the new moon, the sun begins to illuminate the moon with a light which is visible to the outward senses, and then she displays
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The Special Laws II- XXVI/ (140-144) her own beauty to the beholders. And this is, as it seems, an evident lesson of kindness and humanity to men, to teach them that they should never grudge to impart their own good things to others, but, imitating the heavenly bodies, should drive envy away and banish it from the Soul (142) The fourth reason is that of all the bodies in the
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The Special Laws II- XXVI/ (140-144) heaven, the moon traverses the zodiac in the least appointed time: it accomplishes its orbit in a monthly interval. For this reason the law has honored the end of its orbit, the point when the moon has finished at the beginning point from which it began to travel, by having called that day a feast so that it might again teach
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The Special Laws II- XXVI/ (140-144) us an excellent lesson that in the affairs of life we should make the ends harmonious with the beginnings. This will happen if we hold the reins on our first impulses with the power of reason and do not permit them to refuse the reins and to run free like animals without anyone in charge of the herd. (143) With regard to the benefits which the moon
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The Special Laws II- XXVI/ (140-144) provides to all on earth, why is it necessary to run through and detail them? Their proofs are obvious. Or isn't it by its waxings that rivers and springs overflow, and again by its wanings that they diminish; that seas sometimes retreat and are drawn down through their ebb and flow, and at other times suddenly run full through the tide; that
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The Special Laws II- XXVI/ (140-144) the air experiences all sorts of shifts in the form of clear weather, cloudy weather, and other changes? Don't the fruits of cultivated crops and trees grow and come to maturity through the orbits of the moon which nurses and ripens each of the growing crops through dew laden and very gentle breezes? (144) But this is not the appropriate
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The Special Laws II- XXVI/ (140-144) occasion, as I said, to speak at length about the praise of the moon by running through and enumerating the benefits which it provides to animals and to all on the earth. For these reasons and others similar to them, the new moon has been honored and taken its place among the feasts. http://www.earlyjewishwritings.com/text/philo 48 /book28.html
Seriously, sorry about the length of this quote, but it does go to show that Philo is extremely detailed and nuanced in the way he discusses things. He doesnt actually only say Yes! Its conjunction! or Yes! Its crescent! Instead, Philo wants to give his readers an incredibly detailed and highly analytical picture, and so it is his copious details 49 that really count here.
Probably the most important line for my opponents position is this one For, at the time of the new moon, the sun begins to illuminate the moon with a light which is visible to the outward senses. I can see where my friend thinks this is referring to a waxing crescent, but the truth is actually very different, as we will soon see
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First of all, Philo knows very well that the reason the sun begins to illuminate the moon with light that is visible to the senses is because it is the light of the sun that is obscuring the moon, thats what conjunction is! He is not saying this is a crescent but is defining conjunction. And while that light is visible and we see it as sunlight, it still prevents us from 51 seeing the Dark Moon! Take a look
The Conjunction looks like this
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The REAL Hebrew Month!
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When the sun lines up with the earth and the moon every 29.53 solar days, this is conjunction, by definition, and it bathes the moon in light visible to the outer senses. Crescentists often wrongly assume that the moon looks dark because it is in darkness, when actually it is obscured because it is being illuminated in light, just as Philo describes! Heres proof of 54 what Philo really means
and then she displays her own beauty to the beholders. she displays her own beauty = She, the moon, will finally show her own form, which starts with the crescent! Therefore the light the sun started to shine on the moon did not, by direct mention, reveal her features. That happened before the crescent, the light 55 of conjunction!
to the beholders = Beholders must be those watching the moon. These beholders dont see the moons outline until after conjunction, again proving that initial light was not the crescent it was only light from the sun, and he said exactly that! If Philo meant the crescent, he would have simply said so as he is very precise. And 56 theres still more
An astronomical full moon occurs when the moon is in opposition with the sun. It usually occurs Day 13 or Day 14 of a Hebrew month on the Creation calendar.Email attachment, Historical Evidence from Philo And this is exactly the problem from my point of view. As Philo says, the full moon is the halfway point of the lunar cycle 57 that 29.53 days long
until it is entirely changed in every part, and becomes a heavenly brilliancy like a full moon, at the height of its increase at the end of the 2nd week, and so is able not only to guard, but even to sacrifice uninjured and faultless improvements, that is to say, propitiations. (On the Preliminary Studies, 1:106) And also here
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The number ten is the completely perfect number which he most appropriately assigned to the animals which have been mentioned: the two young bulls since there are two motions of the moon as it continually runs its double-course--the motion of waxing until full moon and the motion of waning until its conjunction with the sun; one ram since there is one
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principle of reason by which the moon waxes and wanes in equal intervals, both as it increases and diminishes in illumination; the 7 lambs because it receives the perfect shapes in periods of 7 days--the half-moon in the first 7 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,
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then it ceases at its conjunction with the sun. (The Special Laws, 178) So the problem with the Creation calendar is that many times the full moon will hit on the 13th, other times on the 14th. But there is a clear double course of equal halves the moon runs, from new to full and back again. The 13th day is not the halfway point in a 29.53 day month 61 towards the end of the 14th day is.
Philo even goes so far as to fix the timing of Passover to the exact day of the month and the exact time of the lunar cycle Accordingly, in this month, about the 14th day of the month, when the orb of the moon is usually about to become full, the public universal feast of the Passover is celebrated. (On Moses, 2:224) Philo knows the Abib moon becomes full late on the 14th into the 15th, not the 13th! 62
Philo then closes his discourse elegantlythen it ceases at its conjunction with the sunproving conclusively the month ends at conjunction. Notice also he counted the lunar orbit, once again from conjunction: the half moon in its 7 day period after its conjunction with the sun. But this next 63 part is really devastating for crescentists
[The moon] accomplishes its orbit in a monthly interval. For this reason the law has honored the end of its orbit, the point when the moon has finished at the beginning point from which it began to travel. If we take the crescentists at their word, the month does not begin until the moment the sliver is seen at sunset
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But if true, then Philo should be talking about the Torah honoring the beginning of the moons orbit, not the end of it! So, even if I were to agree with my opponent that the waxing crescent begins the month, Philo says the Torah honors the end of the orbit, which, as we also saw, is the conjunction, when the sun 65 bathes the moon in light!
So why should we then celebrate something like the crescent, which could be up to 3 days after the orbit of the moon had begun? But now I am actually going to do something unexpectedI am going to quote from other parts of Philo that I know my opponent will think help prove his case. But pay attentionall is 66 not what it seems
Intermission
The Tabernacle Pattern
Inner 28 cubits
Entrance/folded over curtain faces sun
Outer 30 cubits
Ex. 26, Josephus and Philo agree Folded over curtain = Moon resets to sun
by 4 cubits 4 = foundation (winds, heavenly borders, Gospels) Jer. 49:36, x 10 = Ezek. 37:9 witness code
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Moreover you shall make the tabernacle with ten curtains of fine twisted linen and blue and purple and scarlet material; you shall make them with cherubim, the work of a skillful workman. The length of each curtain shall be 28 cubits, and the width of each curtain 4 cubits; all the curtains shall have the same measurements. (Exodus 26:1-2 NAU)
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Each cubit of this inner curtain represents a day in a lunar month. The Hebrews had long been fascinated with what I call the 28 day visible lunar cycle because, as Philo points out, it consists of 4 phases at 7 days each. This cycle though is clearly not the whole monthjust the timing from first crescent to last crescent, as Philo also explains 70 here
The number 7 when compounded of numbers beginning with the unit, makes 28, a perfect number, and one equalized in its parts. And the number so produced, is calculated to reproduce the revolutions of the moon, bringing her back to the point from which she first began to increase in a manner perceptible by the external senses, and to which she returns by
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waning. For she increases from her first crescent-shaped figure, to that of a half circle in 7 days; and in 7 more, she becomes a full orb; and then again she turns back, retracing the same path, like a runner of the double stadium race, receding from an orb full of light, to a half circle again in 7 days, and lastly, in an equal number she diminishes from a half circle to the form of a crescent; and thus72
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the number before mentioned is completed. (Philo, On Creation, 1:101) So that inner curtain again, is mirroring the 28 day visible parts of the lunar month. But as Philo will also explain, on each side of those 28 days are dark periods at the beginning and at the end of each month, and yet he still counts it to 30 days, 74 as he says here
And the expression "from," has a double sense. One, that by which the starting point from which it begins is included; the other that by which it is excluded. For when we say that from morning to evening there are twelve hours, or from the new moon to the end of the month there are 30 days, we are including in our enumeration both the first hour and the day of the new moon. And when any one says that such 75
and such a field is three or four furlongs distant from the city, he clearly means to leave the city itself out of that measurement, (Philo, On Dreams, 2:257) Here Philo is comparing the lunar month to the distance between a field and the outer edge of a cityleaving out the breadth of the city in the measurement. This is the measure from darkness to crescent.
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Then the breadth of the city is clearly the 28 day visible portion of the lunar month, from crescent to crescent. When we cross the entire city, we then recycle back to a field of identical distance, and that distance from the outer edge of the city to said field is the period of darkness at the end of the month. Conjunction ends the month so 78 sunset can start the next month! Next
You shall make loops of blue on the edge of the outermost curtain in the first set, and likewise you shall make them on the edge of the curtain that is outermost in the second setThen you shall make curtains of goats' hair for a tent over the tabernacle; you shall make 11 curtains in all. The length of each curtain shall be 30 cubits, and the width of each curtain 4 cubits; the 11 curtains shall have the same measurements. You 79
shall join five curtains by themselves and the other six curtains by themselves, and you shall double over the sixth curtain at the front of the tent. (Exodus 26:4-9 NAU) This is what Philo meant. We see the outer curtain length is 30 cubits length by 4 cubits wide. Remember a cubit equals a day, and here we have an outer 30 cycle surrounding an inner 28 cyclethe 80 perfect metaphor for the lunar month!
But also notice another key detail: The 11th curtain of the outer set is folded over the front part of the Tabernacle. Since the curtain set up has been representative of the lunar cycle, the folded over curtain in essence is a code meaning, the moon will fold over/reset itself. The question is, what resets the moon? And of course, Torah has the answer as well
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For the rear of the tabernacle, to the west, you shall make six boards. (Exodus 26:22 NAU) If the rear of the Tabernacle is to the west, then the front of the Tabernacle can only be facing east, towards the rising sun! So when the rising sun hits that folded over curtain, it reminds Israel: Reset the moon by the cycles of the sun! 82 But now lets look at other issues
Intermission
Other Misconceptions
What we have seen is far from a total list of the problems in my opponents positions on the waxing crescent. He has, unfortunately, also made a number of blanket statements that are completely inaccurate according to Scripture and wider history. And sometimes, even when I agree with him, it still puts him in a very awkward 84 place, like here
When mankind doesnt keep or observe the ordinances of the Creator of the Universe, it shows utter contempt for His authority, and shows instead deference to the authority of the devil-Email attachment, Historical Evidence from Philo My friend, I could not agree with you more! Well said! But the problem is, you havent applied your own principle
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You see, going back to one of my earliest points, there is no direct mention of the new moon being a crescent in Scripture! Where the Hebrew word for crescent saharonappears always links it instead to paganism. So let me show you this paganism up close and personal
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Pagan Crescent Moon Worship
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Paging false moon godwe are ready for your close up!
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Other Misconceptions (Is this where you want your calendar to come from?)
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But what does Torah say? When you raise your eyes to heaven, when you see the sun, the moon, the stars -the entire array of heaven -- do not be tempted to worship them and serve them. Yahweh your God has allotted these to all the other peoples under heaven. (Deuteronomy 4:19 NJB)
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Again the Torah says to not follow after the sun, moon and stars, which is why Abba YHWHs real calendar starts time when these get out of the wayin darkness! Crescent in no way links to any Hebrew term associated with moon or monthit only comes from paganismand this is what the Apostle Paul has to say about 91 paganism
What then do I say? That an idol is anything? Or, that an idol's sacrifice is anything? No. But that what the Gentiles sacrifice they sacrifice to demons, and not to Elohim. And I would not that you should be associates of demons. You cannot drink the cup of our Master (Y'shua) and the cup of demons; and you cannot be partakers at the table of our Master, and at the table of demons. (1 Cor.10:19-21-AENT) 92
So since the crescent comes from paganism and since paganism is bowing down to demons, how then can a Torah observant Hebrew Roots person view the crescent as kosher? Whereas a Dark Moon is completely consistent with the ruling in Deuteronomy 4:19 as well as the other dark cycles of the day, the week and the year. But now lets get into more of his own words 93
Attached is the short handout which I shared with several folks in Canton this past Sabbath evening at a teaching to prove that the Rosh Chodesh (New Moon) is determined from the sighting of the first visible crescent as seen at sundown from Jerusalem Israel and not based on the modern (less than 10 year old) concept of the astronomical conjunction as some
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have suggested.-From email dated August 19, 2013, Teaching on determination of the Hebrew moon. His crescent position is, of course, what he has yet to prove, but he acts as if he has done so. Then he calls my position less than 10 years oldI guess he doesnt know I have held this view for 20 years!
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Seriously though, we saw how Philo himself wrote that the month ended at conjunction, and thats a minimum of 2,000 years old, at the very least! Philo died in 50 CE. Similarly the Talmud records, from at least the 3rd century CE on forwards, how the Samaritans also reckoned the moon by a wrong method of 96 conjunction, as they say here
Formerly bonfires were lighted (to announce the appearance of the new moon); but when the Cutheans (Samaritans) practiced their deceit, it was ordained that messengers should be sent out. (Rosh Hashanna 2:2, Mishnah by Michael Rodkinson) The Samaritans lit their lights a day earlier, and they were wrong, but not because of 97 conjunction itself
They were wrong because they took the sunset BEFORE conjunction as the start of the month, and this has been totally discredited. The Biblical calendar instead took sunset AFTER conjunction as the start the month, and so the Samaritans lit earlier on that basis. But the point remains that conjunction even in the wrong form was an ancient practice! Moving on 98
The third page of the attached PDF study provides the historical and Scriptural proof to resolve this issue and end the debate based on sound logic and reasoning. There are no recorded writings to be found anywhere from ancient times that would state that the Scriptural New Moon Day is anything other than that of the day of the first crescent sighting from the Land.
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Again, this whole presentation has demonstrated, from Isaiah to Philo, that there most certainly are statements to the contrary of what he says. As we saw, crescent nowhere is linked to New Moon and Philo also says the month ends at conjunction where the END of moons orbit is sanctified, so really its the crescent that has no proper 100 historical precedent! Next
Also, there are no accurate chronologies which are based on a calibration of Months other as reckoned from the sighting of the first visible crescent moon from Jerusalem at sundown. This statement is hard to prove, as I find it hard to believe no one has ever done a generally accurate chronology based on 101 the crescent.
accurate doesnt necessarily mean perfect and I have seen chronologies that agree with mine in terms of years but are off 1-2 days because they count by the crescent. Still, thats accurate. But also the fact is my friend has not seen either my calendar or my chronology in detail, so he has no idea what I bring to the table, and therefore this comment is 102 questionable at best. And finally
Perhaps you will find this write-up to be useful in your walk with YHWH and for dispelling the false teaching of the astronomical conjunction. Or perhaps not, my friend. You simply have not proved your case, and telling people you have won without even dealing with hardly any of my more than a dozen serious points against 103 you is premature.
Also there are a number of other false assumptions about my position in the email and attachment. For example, this is how he characterizes my interpretation of Psalm 81:3 There are some who incorrectly say that keseh cannot be interpreted as full moon because we cannot blow trumpets at Festivals.
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I would like to think my friend is referring to someone else, because the reality is I never said any such thing! Instead, I quote the Torah At your festivals, solemnities and newmoon feasts, you will sound the trumpets over your burnt offerings and communion sacrifices, so that they recall you to the remembrance of your God. I am Yahweh 105 your God.' (Numbers 10:10 NJB)
The text says moedim and new moon feasts, which to my mind includes both the new and full moon feasts. Yom Teruah is a New Moon feast and Passover and Tabernacles are full moon feasts, but all are called moedim (Leviticus 23)! This then is a straw man argument with respect to my positions. Since that was never part of my reasoning in the first 106 place, his comment is irrelevant.
He has also forgotten that the rabbis call Yom Teruah Yom Ha-Keceh and they translate that as Day of the Dark Moon! My friend finally admits thoughbut doesnt applythe fact that keceh means covered but he ignores the SHROUDING imagery that occurs with itno light mentioned at all. Nor can he prove the moon mentioned there is covered with 107 light, again, thats for another word.
But to be fair, I should try to address why there are modern translations that say full moon for keceh even though every other place it appears, it means dark, concealed--therefore they are incorrect. I think the problem may hark back to a difficult passage in the book of Job, which is so ancient that it presents particular challenges to scholars in a way 108 almost no other book does. It reads
), He shuts off the view of His throne ( spreading His cloud over it. (Job 26:9 JPS 1985 Tanakh) This is the right reading of the linebut notice a different word that means throne spelled and pronounced the same way as keceh, which is why others have it as full moonthey are looking for what YHWH would cover with clouds, but the answer is His throne! Now see this109
(Ps.
81:3 WTT)
(Job 26:9
WTT) The top line mentions the new moon or chodesh, and further describes it as dark. The bottom line, face of throne has no reference to the moon. These are two completely different things! 110
What we will see is proof of how sometimes doctrine can overshadow translation skill, but JPS 1917, 1985, 1999 and Stone at least have the right reading! But if you buy into a tradition and assume it is right, you will be like an archer shooting an arrow and then drawing a target. For what follows, please feel free to look these up and ask yourself: Could 111 these be anything other than throne?
And so, to really prove this case completely, let me show you (not read theres too many of them) all the other places the other word keceh as throne appears, and why it only means that [4560] (Hebrew) (page 490) 4559 , :133 n.m.:2 S 7:16 (Strong 3678) seat of honor, throne (NH id.; Ph. (pl.) ; Aram. , kuwrso; BAram. , Zinj. DHM:Sendsch. 58. 44; Ar. kursiyyun; 112
but As. kussu; perh. Akkad. loan-word; ideogr. is GU. ZA, cf. Dl:HWB 343);abs. Gn 41:40 +; 1 K 10:19, 10:19, Jb Ez 1:26; cstr. 2 S 3:10 +, 26:9, 1 K 1:13 Ex 17:16 (si vera l.; v. infr.); sf. 2 S 7:16 +, 1 K 5:19 +, Ex +, Psalm 122:5, 122:5; sf. 11:5 +; pl. Ez 26:16, Is 14:9; seat of honor, usually . a. of king = throne Gn 41:40 (E),
113
Ex 11:5, 12:29 (both J) 1 K 2:19, Is 47:1, Ez 26:16; of queen-mother 1 K 2:19 b; Est 5:1 his royal throne; of future (Messianic) prince Zc 6:13 a (in v:b read LXX Sta:ZAW 1881, 10); of dead , in, or against a kings in Shel Is 14:9; place, said of king himself, (only Je) is a sign 43:10, and of conquest (Je 1:15); so (of )49:38; in Ju 3:20, though of king, not
114
seat of office; 12 t. elsewhere, lit. b. throne of )(as heavenly king, Is 6:1, Ez 1:26, 1:26, 10:1, 1 K 22:19 = 2 Ch 18:18; Jb 26:9, Psalm 11:4, Is 66:1 heaven is my throne; as seat of judgment Psalm 9:5, 9:8; Ex 17:16 (cf. Di; > Cler in oath JDMich Ges Buhl SS banner; LXX , favors ;)Jerusalem called throne of Je 3:17, so the sanctuary 17:12
115
() , Ez 43:7. 2. of high priest 1 S 1:9, 4:13, 4:18; of honored guest 2 K 4:10; of governor Ne 3:7; of (unjust) judge Psalm 94:20; = conspicuous seat (lit.) Pr 9:14; = seat of distinction, explicitly Is 22:23; alone 2 K 25:28, 25:28 = Je 52:32, 52:32, Est 3:1. >3. a. fig. = royal dignity, 2 S 14:9; authority, power, 1 K 2:33; esp. kingdom,
116
c. vbs. of setting up, establishing, subj., 2 S 3:10, Psalm 89:5, v:30; king subj., Pr so c. 1 K 2:45 the 20:28; pass. throne of David shall be established, cf. 2 S Is 16:5 (of 7:16 = 1 Ch 17:14; Pr Mess. reign); so (in gen.) 16:12, cf. 25:5, 29:14; intrans. (c. )Psalm 89:37; more fully, subj.,
117
2 S 7:13 ( in || 1 Ch 17:12), 1 K 9:5, cf. || 2 Ch 1 Ch 7:18 and 22:10 ; also Psalm 89:45 cast down Hg throne, of Gentile nations sit on the throne of any one 2:22; (esp. David) = be his successor 1 K 1:13, 1:17, 1:20, 1:24, 1:27, 1:30, 1:35, 1:48, 2:12, 3:6, 2 K 13:13, esp. Je 13:13, 17:25, 22:2 +
118
5 t. Je; Psalm 132:12; more fully 1 Ch 29:23; caus. 1 K 2:24, fig. Jb 36:7, of 5:19, 2 K 10:3; placing in honor; Psalm 132:11; also = take one's seat as king, become actual king, possess royalty 1 K 16:11, oft. sit on the throne of Isr. 1 K 8:20, 8:25 = 2 Ch 6:10, 6:16, 1 K 10:9, 2 K 10:30, 15:12, Je 33:17; without 1 K
119
2:4, 9:5, cf. also Is 9:6 (Mess.); Dt 17:18, 1 K 1:46, 1 Ch and even 2 K 11:19, || 28:5; also 2 Ch 23:30; of (royal) throne as judgement seat Pr 20:8, cf. also Psalm 122:5; set one upon the throne of Isr. 1 K 10:9 cf. || 2 Ch 9:8; in compar. , i.e. make him a sentence
120
more powerful king than, 1 K 1:37, cf. v:47; of king of Babylon, the Is 14:13. In Psalm 45:7 text is prob. corrupt: AE Hi Ew Bae read thy throne is (a throne) of God; Bi Che insert thy throne [its foundation is firmly fixed], God [has established it]; v. further Dr: 194, Obs.. b. throne of ( = )his royal dignity, sovereign, La
121
|| ; ); 5:19, Psalm 93:2, 103:19 ( Psalm 47:9; Je 14:21; Psalm 89:15 cf. 97:2.3. a. fig. = royal dignity, authority, power, 2 S 14:9; 1 K 2:33; esp. kingdom, c. vbs. of setting up, 2 S 3:10, establishing, subj., Psalm 89:5, so c. v:30; king
122
Pr 20:28; pass. subj., 1 K 2:45 the throne of David shall be established, cf. 2 S 7:16 = 1 Ch 17:14; Is 16:5 (of Mess. reign); so (in gen.) Pr 16:12, cf. 25:5, 29:14; intrans. (c. )Psalm 89:37; more fully, 2 S 7:13 ( in subj., || 1 Ch 17:12), 1 K 9:5, cf. || 2 Ch 7:18 and
123
1 Ch 22:10 ; also Psalm 89:45 cast down throne, of Gentile Hg 2:22; sit nations on the throne of any one (esp. David) = be his successor 1 K 1:13, 1:17, 1:20, 1:24, 1:27, 1:30, 1:35, 1:48, 2:12, 3:6, 2 K 13:13, esp. Je 13:13, 17:25, 22:2 + 5 t. Je; Psalm 132:12; more fully 1 Ch 29:23; caus. 1 K 2:24, 5:19, 2 K 10:3;
116
fig. Jb 36:7, of placing in honor; Psalm 132:11; also = take one's seat as king, become actual king, possess royalty 1 K 16:11, oft. sit on the throne of Isr. 1 K 8:20, 8:25 = 2 Ch 6:10, 6:16, 1 K 10:9, 2 K 10:30, 15:12, Je 33:17; without 1 K 2:4, 9:5, cf. Dt also Is 9:6 (Mess.); 1 K 1:46, and even 17:18,
117
1 Ch 28:5; 2 K 11:19, || also 2 Ch 23:30; of (royal) throne as judgement seat Pr 20:8, cf. also Psalm 122:5; set one upon the throne of Isr. 1 K 10:9 cf. || 2 Ch 9:8; in compar. sentence , i.e. make him a more powerful king than, 1 K 1:37, cf. v:47; of king of Is 14:13. Babylon,
118
the text is prob. In Psalm 45:7 corrupt: AE Hi Ew Bae read thy throne is (a throne) of God; Bi Che insert thy throne [its foundation is firmly fixed], God [has established it]; v. further Dr: 194, Obs.. b. throne of = )( his royal dignity, sovereign, La 5:19, Psalm || ; ); 93:2, 103:19 ( Je
119
Psalm 47:9; 14:21; Psalm 89:15 cf. 97:2.-Brown Driver Briggs Dictionary So that is what I mean by an overwhelming majority readingyou cannot put this word as full moon in Job 26:7 any more than you can put the other keceh as full moon in Psalm 81:3! Once the two words got confused, that confusion in turn was passed down, as it is now. 120
And last but not least the Targum on the Psalmsancient Aramaic interpretations of the Scripturereads this way: Blow the horn in the month of Tishri, in the month in which the day of our festivals is concealed.-Psalms Targum, by Edward M. Cook. Happy Yom Teruah everyone--at the time of the seventh dark, concealed moon!
129
And finally, I would like to list the following Scriptures and ask that anyone listening to me here please look them all up and tell me where any of them say the crescent is the New Moon. Here are the Scriptures Hosea 2:11, Isaiah 1:12-14, Numbers 10:10 (which I already quoted) and Luke 1:5-10.
130
My opponent has offered these as proof that he is right. However, having looked at each of them in detail, I see no evidence of the new moon being defined as a waxing crescent, and that is his whole point. Please look at these for yourself, and tell me where he proves anything that I cant prove from my position.
131
Conclusions
Thank you all for bearing with me, as I know these issues are very detailed and sometimes complex. I pray that what I have said here clarifies for you, and even for my friend should he take the time or have the chance to read it, what my real position is, why it is, and from which Scriptures it is derived from.
132
Conclusions
I hope also I have shown, at a minimum, that there is more than one way to interpret Philo and that what of his writings has been shared by my friend is not the complete story. But I also know that these ideas take more than one presentation or discussion to make clear, so if there are questions down the line, I will be here to answer them. 133 Meanwhile I say only this
Todah Rabbah
abr hdwt
Peace and blessings

Andrew Gabriel Roth
134

Philo and The New Moon

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Wheel

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

Sketching out the Facts

The Real Philo Speaks

The Real Philo Speaks

The Real Philo Speaks

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The Real Philo Speaks

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The Real Philo Speaks

The Real Philo Speaks

The Real Philo Speaks

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The Real Philo Speaks

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The Real Philo Speaks

The Real Philo Speaks

The Conjunction looks like this

The REAL Hebrew Month!

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The Real Philo Speaks

The Real Philo Speaks

The Real Philo Speaks

The Real Philo Speaks

The Real Philo Speaks

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The Tabernacle Pattern

Entrance/folded over curtain faces sun

The Tabernacle Pattern

The Tabernacle Pattern

The Tabernacle Pattern

The Tabernacle Pattern

The Tabernacle Pattern