DB, Suid-Kaap
Ek bly in ‘n omgewing waar daar, in ‘n lae bevolkte gebied, 11 Torah onderhoudende gesinne is. 10 Enogh, 1 maan. Tot onlangs was dit nie so nie. Mense skuif kwaai oor na Enogh. Dit pla my en ek is besig om redelik navorsing binne en buite die Skrif te doen. Ek het beperkte toegang tot kopie v antieke dokumente soos Josephus, Qumran etc. Sover het ek nog nie sinvolle info daar gekry nie en werk nou met die uiters betroubare bron, kort agter die Huisgenoot, genaamd “Internet”. Ek kry baie interresante inligting oor die geskiedenis van 360 dae kalenders en antieke tot hedendaagse ou beskawings. Van my ontdekkings maak my ongemaklik.
Sover is my slotsom:
– In Noag se tyd was maande 30 dae lank (17/2 tot 17/7, 150 dae)
– Van Moses tot na Babilon was maan die uurglas (14 skrifte).
– Met Johannes se Skrywe van Openbaring gebruik hy weer 30dag maande / 360 dag jaar. (1260 / 3.5 jaaar)
Wat wil ek bereik?
– Ouens wat 360 dag kalender aan Enog koppel wys dat dit dalk iets anders was
– Ritme van Skrif wys
– Die waarde daarvan vir die wilde olyf boom om die olyfboom te volg
– Gelowiges patroon v afsprake, korporatiewe geloof en afgesonderde byeenkomste uitwys.
Wat vra ek? Het jy enige dokument wat:
– die akuraatheid of valsheid v boek v Enog aandui
– dokumente wat wys of Enog kalender ‘n wilde westerse afleiding of ‘n realiteit
Wat my krap is die indirekte gevolge van die Enog kalender, en die tempo waarteen dit toeneem / versprei.
KOMMENTAAR
Dit lyk my ons sal stoei met die kalenders totdat die Messias weer kom. Ek gaan kortliks antwoord, maar ons kan later verder gesels … (Ek is bevrees, my bronne is ook maar hoofsaaklik internet gebaseerd – my formele studies het glad nie hierdie tipe ondersoeke ingesluit nie).
Die een enkele faktor wat die skaal vir my laat swaai na die kant van ‘n (sigbare) nuwemaan gebaseerde kalender, is die feit dat dit volgens alle aanduidings die stelsel is wat tydens die Messias se aardse lewe gebruik is en dat nóg Hy, nóg enige van sy bekende volgelinge, ooit daardie stelsel in twyfel getrek, teëgegaan of selfs net bespreek het. Self die Yehudiem, wat vandag ‘n ietwat gewysigde kalender volg, het in die tweede tempel periode hulle maande en feeste volgens die eerste skrefie van die nuwemaan bepaal. Hier is ‘n paar aanhalings wat hierdie siening ondersteun:
In the early times of our history . . . [the] beginnings of the months were determined by direct observation of the new moon. Then those beginnings of the months (Rosh Hodesh) were sanctified and announced by the Sanhedrin, the Supreme Court in Jerusalem, after witnesses had testified that they had seen the new crescent and after their testimony had been thoroughly examined, confirmed by calculation, and duly accepted (Arthur Spier, The Comprehensive Hebrew Calendar, p.1).
The importance of community in Jewish life dictated that all Jews celebrate holidays at the same time. That meant that a standard start of a new month had to be known by everyone so they could count the days before a festival in unison. At the time of the first Temple, the high priest made the determination based on the moon’s first appearance in the sky. During the time of the Second Temple, two eyewitnesses would testify before the Sanhedrin (rabbinical court) that they had seen the crescent sliver (Lesli Koppelman Ross, Celebrate! The Complete Jewish Holidays Handbook).
Up until the year 359 the arrival of the New Moon was announced by the Sanhedrin each month, based on the testimony of two eyewitnesses who appeared before the Sanhedrin and were questioned about the crescent of the New Moon that they reported having observed. If the Sanhedrin was satisfied with the integrity of the witnesses and their testimony, it then checked the testimony against its own (secret) calculations, which had been worked out in advance using mathematical and astrological knowledge. If everything harmonized, the Sanhedrin would send torch signals from mountaintop to mountaintop to notify all communities that the New Moon had officially been sighted. . . . (Alfred J. Kolatch, The Jewish Book of Why).
The Sanhedrin was assembled in the courtyard (“bet ya’azek”) of Jerusalem on the 30th of each month from morning to evening, waiting for the reports of those appointed to observe the new moon; and after the examination of these reports the president of the Sanhedrin, in the presence of at least three members, called out: “The New Moon is consecrated”; whereupon the whole assembly of people twice repeated the words: “It is consecrated” (Jewish Encyclopedia: New Moon).
The commencement of the month was dated from the time when the earliest visible appearance of the new moon was reported to the Sanhedrin. If this happened on the 30th day of the current month, that month was considered to have ended on the preceding 29th day, and was called deficient. But if no announcement was made on the 30th day, that day was reckoned to the current month, which was then called full, and the ensuing day was considered the first of the next month (Footnote: Babylonian Talmud: Tractate Sanhedrin).
Daar is seker baie meer bronne wat in hierdie verband aangehaal kan word. My bekommernis is dat die hernude stryd rondom die kalenders (en veral die venyn waarmee hierdie stryd gevoer word en die reg-of-weg benadering wat baie hieroor het) nie klop met die benadering wat die Messias en sy direkte volgelinge gehad het nie. Verder het ek nie vrymoedigheid om ‘n totaal ander kalender te volg as wat Hy gevolg het nie – selfs al blyk dit dat sommige van hierdie kalenders heelwat meriete het.
Ons kan verder hieroor praat, as jy wil …
