Conjunction
I – Introduction
ne of the major issues to arise among Feastkeeping groups, both those who identify themselves as “Christian” and those who do not, is the timing of the New Moon. Some contend for the reckoning of the New Moon by the “Conjunction,” or the time during which the face of the moon (as we see it from earth) is entirely unlit by the sun, and therefore dark. Others hold the view that New Moons should be indicated by the appearance of the “Crescent,” or the first appearance of a reflective sliver after the moon has been fully dark.
This issue is important for a number of reasons. First of all, if we do not know when the New Moon occurs, we cannot properly tell the days on which any of the annual feasts fall. The New Moon itself is a day reserved for worship, as we will examine shortly, but in addition to that it is a marker. Hebrew months always begin with a New Moon, and the Scriptures tell us that all annual appointed times are to be known according to their months. For example, Passover is “the fourteenth day of the first month at even.” (Leviticus 23:5) The Day of Atonement is “on the tenth day of this seventh month.” (Lev 23:27) The Feast of Tabernacles begins fourteen days thereafter, “the fifteenth day of this seventh month.” (Lev 23:34)
In studying the issue, I have made three major observations:
a) The Scriptures are not explicit about how to reckon the New Moon.
b) Those who believe it should be held on the Conjunction provide convincing evidence from a symbolic viewpoint.
c) Those who believe it should be held on the Crescent provide convincing evidence from a traditional viewpoint.Of course, some arguments are better than others. One website authored by a “Conjunctionist” said something to the effect that Yahweh does not want His people to worship “the sun, and the moon, and the stars, even all the host of heaven,” (Deu 4:19) and therefore would not command His people to watch for the appearance of the moon’s light. Of course, all arguments based on what someone thinks Yahweh “would” or “would not” do cannot be conclusive. This contention is further weakened by the fact that the moon, like other heavenly lights were given “for signs and for seasons,” (Gen 1:4) where the word “seasons” there is the Hebrew mo’edim, the Feasts or Appointed Times. In addition to all that, it is not true that Yah would not command something simply because it “might” lead to idolatry later on. Consider that Moses was instructed to make a metal serpent to provide healing for the Israelites, (Num 21:8, 9) but by the time of king Hezekiah it had become an object of veneration. (2Kings 18:1 – 4)
Now, there are some who believe that because there are potentially two ways to reckon the New Moon, and that the Scriptures tell us nothing definitive against either view, it is not something with which we need to be concerned. It is either unimportant, they say, or it will be revealed in the World to Come, or Yahweh considers both sides valid. Fortunately, we DO have enough information in the Scriptures to know which method of reckoning should be used by a follower of Christ Yahshua; and unfortunately (for some), it is “meaty” enough that it does not just present itself on the surface. This is one of those issues for which one must study (Gk: “work hard”) to show oneself approved. (2Timothy 2:15)
The rest of this article is laid out as follows: The second section deals with what the New Moon is, and its importance for both Old Testament Hebrews and New Testament believers. The third section looks at how the New Moon is used to reckon the feast days, how such dates as Pentecost are established, and an apparent discrepancy in the Bible that arises from these reckonings. The fourth section presents a resolution to this “problem,” and shows that this subject actually leads to a more solid understanding of the New Moon ordinance for New Testament believers. In the fifth and final section I will summarize the matters addressed and state a brief conclusion.
It is my belief that this article has the potential to serve as a “bridge” between those using the two methods of reckoning the New Moon (although it will take a measure of humility within both camps to accept it); and that we will thus be able to put behind us one of the obstacles standing in the way of unity for sincere believers of all types.
II – Flesh and Blood
I have already discussed much of the significance of the New Moon in a previous essay, The Cycle of The Moon. I will do a brief recap here, and add some new information, before proceeding to the heart of this study.
The first thing we must establish is that the keeping of the New Moon, in a manner similar to the Sabbath, was a time set apart for worship of the Creator. We are not told when it first came to mankind as a practice, and it is first called a “New Moon” in the following passage: “And David said unto Jonathan, ‘Behold, to morrow is the New Moon, and I should not fail to sit with the king at meat.” (1Samuel 20:5a) From this passage we have drawn the idea that the New Moon is a time of “gathering” for the family of the king. Saul here is used as an earthly type for Christ... and further references lend much support to this view, as we will see before the close of this article.
Though we are not explicitly told that New Moons were a time of worship in Genesis, by the time of Moses they were used to mark the first day of every month, and a religious ceremony of special significance was connected with them. (Exo 40:2,7,12,13; Lev 23:24; Num 1:1; Num 10:10; Num 28:11; Deu 1:3) By the time of the prophets we read that they were kept like Sabbaths, with the sanction of “Thus saith Yahweh.”
Like Sabbaths, they were listed apart from the six standard “working days.” (Ezekiel 46:1) They were days on which, like weekly Sabbaths, no business was to be conducted. (Amos 8:4-7) They were days considered reserved for special revelations by prophets. (2Kings 4:23) And, significantly, they were days that would continue to be held in reverence by the faithful for all time, through the initiation of the New Covenant right on into the New Creation after the Judgment. (Isaiah 66:23)
But why? Every ordinance given by Yahweh to men is “that it might be well with them, and with their children for ever.” (Deu 5:29) If a ceremony or commandment does not have an immediate, practical value it means that – without exception – it was given to teach us some important spiritual truth. Most things that Yah has given to His people have had the distinction of being both.
An Old Testament saint would easily draw from the relevant passages cited above that New Moons were days of rest and reverence. They would see that it was a time of gathering... but those with spiritual eyes had the opportunity to look still deeper. It was well known from the Scriptures that Yahweh considered His people to be His Bride. He refers to them as such in passages like Isaiah 62:5, Jeremiah 3:14 and Ezekiel 16:8. He also indicates His status as “Husband” to the land and people of Israel allegorically, as in Hosea 1 – 3.
We read further that an earthly woman has a monthly “time,” and it is written of this time that women should be “set apart” from normal relations. (Lev 15:24,33) In fact, it was known as “the time of her separation” in Leviticus 15:25. Here then was something of an explanation why Israel, the “Bride of Yahweh,” was to be set apart from normal activities for this period of time. It was a time of withdrawal, a time to reflect on promises yet to be fulfilled. A woman’s period is the sign of a biological “promise” unfulfilled, for it means that the womb has not conceived in that month. In like manner, Israel was to bring forth the Messiah, (Gen 3:15, 28:13; Isa 11:1; Zech 3:8) and if anyone was able to see the connection he realized that, month by month, the nation of Yahweh’s people was waiting for Something special to be conceived and brought forth.
Now the question comes in: Since the New Moon is listed with the Sabbath on so many occasions, should it also be kept by the New Testament believers? The answer to that is “Yes,” and we will see that, like the Sabbath, there is both an explicit statement that they should be kept, and a continual – deeply symbolic – benefit of doing so. Let us look at the symbolic reason first, and we will see that it is not so different from that which is pointed out in the Old Testament.
One of the most difficult statements Christ ever uttered, from His followers’ point of view, was this: “Verily, verily, I say unto you: Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day, for my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh and drinketh my blood dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father, so He that eateth me, even he shall live by me. This is that bread which came down from Heaven; not as your fathers did eat manna, and are dead – he that eateth of this Bread shall live for ever.” (John 6:53-58)
Not only was the statement itself difficult, but the Messiah seems to have dwelt on it, repeating the idea in various ways to ensure that He was well heard by those nearby. And those nearby that did hear had quite a strong reaction: “Many therefore of His disciples, when they had heard this, said, ‘This is an hard saying; who can hear it?’ From that time many of His disciples went back, and walked no more with Him.” (John 6:60,66)
Now in all the Scripture there is only one other thing mentioned by which, through eating it, we gain eternal life. “And [after the fall of man] Yahweh the Almighty said, ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the Tree of Life, and eat, and live for ever...’ Therefore Yahweh the Almighty sent him forth from the Garden of Eden, to till the ground from whence he was taken.” (Gen 3:22,23)
Letting the Bible interpret Itself, we see that the Tree of Life in Eden was primarily a representation of Christ, through whom man was to live forever, for the Father and Son “only hath immortality” (1Tim 6:16) – and the immortality of human beings is both conditional, and based upon the grace of the Most High. “The soul that sinneth, it shall die, for the wages of sin is death; but the gift of Yah is eternal life through Yahshua the Messiah, our Lord.” (Ezek 18:20a, Rom 6:23) For those of us who have Adventist backgrounds, such as myself, the matter is made a little more solid by Ellen White’s writings, which tell us “Christ is the source of our life, the source of immortality. He is the tree of life, and to all who come to Him He gives spiritual life.” [Review & Herald, Jan. 26, 1897] This merely supports, of course, that which is set forth already in (and unmistakably implied by) the relevant Scriptures.
We read also in the Scriptures that there will be a day of Judgment in which “all that do wickedly shall be stubble” – but for the righteous shall “the Sun of Righteousness arise with healing in His wings; and ye shall go forth and grow up as calves of the stall.” (Malachi 4:1,2) Christ is therefore both the Tree of Life for the believer, and the Sun of Righteousness for the just.
Now, we add to that the idea that Christians have the exalted role of “reflecting” Christ to the world, and we see a picture becoming clear. Paul says, “Be ye followers of me, even as I also am of Christ.” (1Cor 11:1) The word translated “followers” there is the word mimites, which means imitators, mimics. The moon has the job of “reflecting” the sun, and this is the only reason it can be a light in the dark hours of the day. (Gen 1:16) A man without Christ cannot be a light to lead people to the Savior – and just as we see the moon devoid of sunlight once a month, so we receive a reminder of our own estate... that without the Sun (Christ) we are no lights, and instead just dead bodies moving around without purpose.
Now, how does that connect to the Tree of Life? Simply this. John sees a vision of the New Jerusalem, the future Capital of all Creation, and the Seat of Yahweh’s presence in the renewed universe. (Rev 21:1 – 3) He writes of what he sees, recording “In the midst of the street of It, and on either side of the River, was there the Tree of Life, which bare twelve manner of fruits, and yielded her fruit every month; and the leaves of the Tree were for the healing of the nations.” (Rev 22:2)
It should be noted that the phrase “every month” is “every New Moon” in Greek, and now we see revealed the reason why, in Isaiah 66, it says that “‘from one New Moon to another, and from one Sabbath to another, shall all flesh come to worship before me,’ saith Yahweh.” (verse 23) The worship is going to be established at a set time so that all may continually, monthly, partake of the Tree of Life, and the New Moon in this present age points forward to those wonderful and vital occasions. It is the sign of a promise yet unfulfilled, but we know that soon Something special will be brought forth: our Messiah will return. He said of the bread of Communion to His followers, “Take, eat; this is my body, which is broken for you: this do in remembrance of me.” (1Cor 11:24) And again of the wine, “This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.” (verse 25) Until He comes, and takes us to the monthly Tree-of-Life-Ordinance in New Jerusalem, which represents Himself, we have earthly symbols of His flesh and blood to preserve our hope.
The darkness of the moon, when its earth-facing surface reflects no light from the sun, gives Conjunctionists good reason for their beliefs. The symbol here applied is seen in both the Old Testament and the New, and finally those Christians who keep the New Moons can point to Colossians 2 which, rightly understood, is shown to encourage even Gentile believers to continue in their observance of New Moons despite the pagan influences around them.
As I discuss in various other articles, Colossians 2 in versions like the KJV reads, “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the New Moon, or of the Sabbath days, which are a shadow of things to come, but the body is of Christ.” (Col 2:16,17) Read on its surface, these two verses appear to be saying that Sabbaths, New Moons and rules about food and drink were mere “shadows” that met their fulfillment in Christ, and therefore should not be used by Christians to “judge” one another.
The problem with this interpretation is that it neither matches the tenor of Paul’s other writings on these very topics, nor is it true to the text from which it is translated. As it appears in the King James’ Version, the text actually reads, “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the New Moon, or of the Sabbath [days]: Which are a shadow of things to come; but the body [is] of Christ.” As can now be easily seen, a number of words have been [added] to the text, and the meaning is completely changed if these spurious words are left out. Read directly from the translated (but not added) words, we find a passage that now agrees completely with the Greek original: “Let no man therefore judge you in meat, or in drink, or in respect of an Holyday, or of the New Noon, or of the Sabbath – which are a shadow of things to come – but the body of Christ.”
The difference? First, it now becomes clear why these things “are” a shadow of things to come, rather than “were” a shadow. When Paul wrote this, Christ had already come and died, therefore it would have been more correct (if he was teaching that these things were passed away) to use the past tense. On the other hand, we now read that these things ARE a shadow of things yet to come... and that no man is to judge a Christian’s applications of these things but (i.e. except for) the Body of Christ... the Church. In other words, the Church – the Body of Christ – is the only organization on earth that is equipped to properly understand and explain these institutions that were (and are) kept by faithful Christians as long as they continue to point to present and future sacred truths and promises. (Acts 10:14, Luke 23:56, Acts 18:21) Notice that they are, after all, called “holy” days (literally “a feast”)... a term never applied in the Bible to any occasion except those specifically blessed by Yahweh.
Based on this we can conclude the following: The New Moon, like the Sabbaths and Feast Days, was kept by faithful believers all through Old Testament times and long after the death of Christ. Symbolically the Bible points to its use as a time “set apart” from the regular routine in which we recognize our status as being wholly dependant on the “Light of the world,” (John 8:12) Christ Yahshua. We have seen a clear, unmistakable connection between Christ’s “body and blood” and the Tree of Life in Heaven, thus leading to an identification of communion with an already decreed monthly period of worship in Heaven and the New Earth. The purpose of the monthly meetings will be to have the redeemed partake of the fruits of the Tree of Life (which represents the body and blood of Christ in that age). As a result of this Creation Seventh Day Adventists now understand clearly the reason for Mrs. White’s statement that the Lord’s Supper should be held more frequently than once a year. [Early Writings, pp. 116, 117; Spiritual Gifts Vol. 2, pp. 97, 97]
New Moons have become our time of communion, since the prayer asks that “[Yahweh’s] will be done in earth, as it is in Heaven.” (Mat 6:10)
III – The Fingernail of Yah
While the beauty of keeping the New Moon at the full conjunction is readily apparent, there is a problem with this view as it stands. Traditionally, Hebrews have apparently reckoned the New Moon from the first crescent (called the “Fingernail of God” by some). Other cultures that may have been influenced by the Hebrews, such as the Muslims and the Egyptians, also continue to keep this tradition, lending strong independent evidence. More relevant than that, a careful reading of the Scriptures shows that in the time of Christ the crescent was used by those who established the timing of Feasts such as Passover and Pentecost. First, let us look at how these two days in particular were reckoned by the Scriptures, and then the key passage of this study will be brought in.
The chart above assumes (for now) that the first crescent is used as the first day of the month. Of course, if we wish to apply this diagram to the conjunction, we need only set the three “1st of” days, Passover (with the 7 Days of Unleavened Bread following) and Pentecost back two lines. The mathematics will work in precisely the same way. My diagram includes a number of days in red to indicate that they are extra, and this is because the phases of the moon are not exactly a week each – this is a phenomenon known as “Lunar Drift.” In order to arrive at Sivan 6th as the date for Pentecost (as most groups do) it is necessary to add several “extra” days into the reckoning to account for the 50 days between the Wave Sheaf offering on the 16th of Nisan (Lev 23:6-11) and the feast of Pentecost 49 + 1 days later. (Lev 23:15,16)
The two calendar months for May and June this year demonstrate the effects of Lunar Drift:
May 2005
Sunday
Monday
Tuesday
Wednesday
Thursday
Friday
Saturday
1
2
3
4
5
6
7
N.M.
8
9
10
11
12
13
14
15
F.Q.
16
17
18
19
20
21
22
F.M.
23
24
25
26
27
28
29
L.Q.
30
31
June 2005
Sunday
Monday
Tuesday
Wednesday
Thursday
Friday
Saturday
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
As can readily be seen, the phases of the moon do not neatly fall into four sets of 7 (for a total of 28 days). The First Quarter in May falls on the 16th, not the 15th, and then there is a shift of another two days between the New Moon and the First Quarter in June. Thus, in the days between Passover and Pentecost this year, there is an additional 3 days added to the lunar cycle, and this typical tendency is factored into the diagrams I use. This year, Pentecost falls on the 11th of June (following Conjunction reckoning).
On the variability of the months we read this:
“Because the length of the months used to be variable, determined by observation, and there are two new moons between Passover and Shavuot, Shavuot could occur on the 5th or 6th of Sivan. However, now that we have a mathematically determined calendar, and the months between Passover and Shavuot do not change length on the mathematical calendar, Shavuot is always on the 6th of Sivan (the 6th and 7th outside of Israel).” [Seven Feasts of Israel, Marlena Tanya Muchnick (Baker), www.peopleofthebook-judaica.com]Factoring in Lunar Drift, we can now perfectly understand how the date of 6th Sivan is almost universally held within Judaism (and Feastkeeping Christianity) to be the true timing:
“Pentecost: Jewish holy day celebrated on the sixth of Sivan to celebrate Moses receiving the Ten Commandments.” [Source: WordNet 1.7.1, Copyright © 2001 by Princeton University.]
“From the sixteenth of Nisan seven weeks were reckoned inclusively, and the next or fiftieth day was the day of Pentecost, which fell on the sixth of Sivan (about the end of May).” [Smith’s Bible Dictionary]
“Shavuot: A feast held on the sixth and seventh days of Sivan in commemoration of the revelation of the Law on Mount Sinai and the celebration of the wheat festival in ancient times. Also called Pentecost.” [The American Heritage® Dictionary of the English Language: Fourth Edition, 2000]
“This feast [Pentecost] came on the 50th day after the presentation of the wave sheaf on the 16th of Abib, that is, on the 6th day of the third month.” [SDA Bible Commentary, entry on Leviticus 23:16]
Regarding the year of Yahshua’s death and resurrection, we find that the events recorded in the last chapters of the Gospels and the first chapter of Acts perfectly correspond to the pattern laid out in the Torah. I will demonstrate this as an extremely significant factor to our current study:
As recorded in the Gospels and the Book of Acts, the Messiah was slain on the Passover, having celebrated the Last Supper with His disciples the night before. On the day of the Wave Sheaf, when the firstfruits of the Harvest were waved before Yahweh, (Lev 23:10, 11) Christ, “our Firstfruits,” was lifted up out of the earth according to this Scripture. (1Cor 15:4,20) This was the end of the Sanctifying process for the Savior. (John 17:19, 2Chronicles 29:17) After this He was then “seen of [the disciples] forty days, and speaking of the things pertaining to the kingdom of God.” (Acts 1:3) At this time He ascended to Heaven (Acts 1:9) and then at Pentecost He sent the Holy Spirit to His united and humbled followers. (Acts 2:1 – 4)
These are all significant points, and there is one more factor to consider. Not only is Yahshua the Sacrifice for the believers and the Firstfruits of those to be raised from the dead, (Eph 5:2, 1Cor 15:20) He is also something else. The Book of Hebrews tells us, “For verily He took not on Him the nature of angels; but He took on Him the Seed of Abraham. Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people.” (Heb 2:16,17) Again we read that, “being made perfect, He became the Author of eternal salvation unto all them that obey Him; called of God an High Priest after the order of Melchisedec.” (Heb 5:9,10) And yet again, “Now of the things which we have spoken this is the sum: We have such an High Priest, who is set on the right hand of the Throne of the Majesty in the Heavens – A Minister of the Sanctuary, and of the true Tabernacle, which Yahweh pitched, and not man.” (Heb 8:1,2)
Now, it is true that Yahshua is a High Priest “after the order of Melchizedek,” and not after the order of Levi, “for it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood.” (Heb 7:14) This means that the Priesthood is not dependent upon earthly bloodline, nor upon a temporary ordinance, because being after the order of Melchizedek means that it is a perfect priesthood, able to save utterly, and not just to cover sins with the blood of animals. (Heb 7:11) It also means it is an eternal priesthood, whereas the Levitical priesthood was only for a time, until that which was perfect should replace it. (Heb 5:6) So then, while these two things (perfection and eternity) define what the Melchizedechian Order signifies, the symbols of the Levitical priesthood describe it.
This is an important distinction to make. Perfection and Eternity define it, but the symbols given to Moses for Levi’s sons describe it, meaning that the earthly things accomplished by the Levitical high priests foreshadow what Yahshua is doing as an eternal, perfect High Priest. Yahweh did not merely tell Moses how to construct the earthly tabernacle and its instruments. He did not merely direct him in the rituals. Instead, He showed His servant the heavenly Tabernacle (which was also seen by John in Rev 15:5) and said to him, “According to all that I shew thee, after the pattern of the Tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.” (Exo 25:9)
Yahshua was slain according to the Passover enshrined in the Levitical Code. He rose from the dead according to the Wave Sheaf ordinance of the Levitical Code. He poured out His Spirit according to the time of Pentecost in the same set of priestly regulations, and was established as a High Priest in the same way. Instead of offering a bullock and two rams for His dedication as the sons of Aaron were to do, however, (Exo 29:1) He entered in beyond the barrier of His own flesh (that is, by His own death) to be so appointed. (Heb 10:20)
Now, if all these symbols match perfectly, it would hardly be reasonable to say that the consecration ceremony of the High Priest differed from the established pattern. In other words, since every other ordinance revealed about the Priests of Levi apply to Yahshua, so should the ritual of consecration. Aside from being of the same manner, it should also occur at the appointed time, since the Passover, Firstfruits, Pentecost and so on occurred in the Messiah’s ministry precisely when these events were indicated to occur by the symbols. So, let us look at the ceremony for consecrating a High Priest.
We read in Exodus 29 and 40 that to establish a man as a high priest (also known as the “priest who is anointed,” literally the Messiah-Priest), the following steps must be taken, listed here and performed in Leviticus 8:
- A sacrifice “without blemish” was to be ordained. (Exo 29:1)
- The initiate was to be brought to the Tabernacle and washed. (verse 4)
- He was to be clothed in sacred garments and coronated. (verses 5,6)
- He was to be anointed with oil. (verse 7)
- He was to have the blood of a slain sacrifice placed on his right ear, right thumb, and right big-toe. (verse 20)
- Parts of the sacrifices were to be waved before the Tabernacle and then burned on the Altar. (verses 24, 25)
- The initiate was to remain in holy garments at the door of the Tabernacle for seven days. (verses 30, 35)
- The consecration was to begin on a New Moon. (Exo 40:2, 12-15)
- On the eighth day the consecration would be finished; the new priest would sacrifice a special burnt offering and bless the people, then the glory of Yahweh would appear among them as fire. (Lev 9:1,2,23,24)
Notice the italicized words in the last three steps, they are about to become very important. But first let us establish that each of the previous steps was fulfilled perfectly in the ministry and sacrifice of Yahshua.
- Christ was ordained for His own sacrifice, and He was without blemish. (1Peter 1:19)
- He was “taken up” to the Tabernacle in Heaven after being baptized in both water and blood. (Acts 1:11, Heb 9:11, Mat 3:3, 10:38)
- In His divine form, He is clothed in “shining” garments, girded with gold and “coronated” with “glory and honor.” (Mark 9:3, Rev 1:19, Heb 2:9)
- He was “anointed” for His ministries (both earthly and heavenly) by the Father. (Heb 1:9, Acts 10:38)
- He was dedicated from “head to toe,” consecrated forevermore and perfect in all His ways. (Heb 7:28, Eph 4:13, Psa 18:30)
- He ascended to the Father after His resurrection to be “waved” or “lifted up” before the Throne. (John 20:17)
Now, referring back to the chart that shows the timeline of Yahshua’s death, resurrection and ascension, we see that these things took place according to the pattern of the feasts as described in the Levitical Code, beginning with the Passover. There are three things remaining in the pattern for the ordination of the High Priest, and in order to be consistent, these three things must also take place according to the timing of the Levitical Code. On a New Moon the potential High Priest must be taken to the Tabernacle. He must remain there for seven days, and then on the eighth day He must bless the people and send forth the glory of Yahweh as fire.
Looking at the New Moon (crescent) following Christ’s ascension to the Father after 40 days of earthly ministry, we notice some interesting things. First, the crescent occurs two days on average after the full conjunction. Second, the 6th of Sivan was when the glory of Yahweh appeared like “fire” to the apostles. (Acts 2:3)
Now, if the pattern of Leviticus is sound, this means that the consecration of Christ has to have begun 8 days before the flames of Pentecost descended. Also, if the pattern of Leviticus is sound, the consecration of Yahshua as a High Priest has to have begun on a New Moon. We cannot be so inconsistent as to claim that the Passover, the Resurrection and the outpouring of the Spirit followed the Torah’s timeline both literally and perfectly, but that something as important as the consecration of the Messiah-Priest was merely “symbolic” or that the timeline of this specific thing is unimportant or without a New Testament fulfillment. Consistent doctrines may be either correct or erroneous, but inconsistent doctrines are always wrong, and that by definition. Let us first be consistent, then, and we will see that we are also correct in this matter.
So then, these observations being correct and easily demonstrated from the relevant Old Testament scriptures, should not Pentecost have taken place on the 8th of Sivan, 8 days after the New Moon?
There is a solution to this apparent discrepancy, and it is both beautiful and unifying to the minds of all the humble.
IV – More Light on A Dark Face
In order for the consecration of Yahshua as the High Priest of humanity to perfectly match the Levitical Code (which it perfectly matches in every other aspect), it must fulfill three specific points:
- It must begin on a New Moon.
- It must last seven days.
- It must mark the 8th day by a fiery manifestation of Yahweh’s glory.
Now, we know from the record in Acts that the fiery manifestation marking the close of Yahshua’s consecration took place on Pentecost, so we have a fixed point from which to work. We also see that the New Moon occurred between the Messiah’s ascension to the Father and the sending of that Spirit, so the consecration process must have begun at this (and only this) point. The only tricky part is that it was to last “seven days” and that the fire was to descend on the eighth.
Not wishing to concede the idea that Yahweh the Creator was somehow careless with His calendar, this can lead us to only one conclusion:
The timing of the feasts on earth must have been timed by the first Crescent, but the New Moon as recorded in Heaven takes place at the Conjunction.
Examining this diagram should make it clear. The only way the pattern of the Levitical Code fits is if the 6th of earthly Sivan is really the 8th day of the spiritual (i.e. true) month. The New Moon on which Yahshua began to be consecrated in Heaven as the High Priest of humanity was the Conjunction between His ascension and the outpouring of the Holy Spirit as “tongues of fire.” Now, we have to be very careful with this; the statement above does not imply that there was an error made in the way the Hebrews reckoned time. Remember, this system used in the time of Christ is the same that Yahweh spoke to Moses, for the Messiah did die on the Passover (14th of Nisan) as prophesied. The first inkling that the pattern must now go by Heavenly time is Pentecost, which some have considered to be the “birthday of the New Testament Church.”
Remember the things we observed above. The two days between the full conjunction and the appearance of a sliver allows for the 6th Sivan date of Pentecost. The only question is “Why?” Why should Yahweh implement such a system, the reality of which can only be seen by noticing something that, at first glance, appears trivial?
The reason is rather simple. Ever since the Flood in Noah’s day, the climate of the earth has changed considerably. The large animals that were able to exist in the time of Adam (whose remains can be found in the fossil record) became far more rare. The lifespan of human beings went down from 900 years to about 120. There began to be seasons of heat and cold; “summer” and “winter” are never mentioned before the Flood. (Gen 8:22) The Psalmist says of fallen man, “They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.” (Psa 82:5)
Scriptural evidence is plentiful that the changes made to the earth were far-reaching and dramatic. The appearance of seasons as they now exist (with periods of heat and cold) indicates that there was not only a climatic shift, but a rotational one as well. Even the most advanced calendars that exist today need to include “leap years” to keep track of the shifting dates... yet in the original creation everything was “very good.” (Gen 1:31) Unless we make the claim that Heaven altered its divine method of timekeeping to match that of the fallen planet, we must realize that the two can no longer correspond as perfectly as they did before.
When Yah gave the Feasts and appointed times, it was to correspond to such events as “seedtime and harvest” on earth, because this is the only way the religious ceremonies and ordinances could reasonably be anchored in visible events. The point of the Feasts, we must remember, was to point in a visible way to spiritual truths. But now, beginning precisely at the time of the instigation of the New Covenant, we must “walk by faith, not by sight.” (2Cor 5:7)
The death of the Messiah, while not affecting any permanent, divine Laws, DID affect earthly rituals. The only time a “change in the Law” is mentioned (except for attempted changes by Yah’s enemies) is in the Book of Hebrews, where it speaks of the earthly methods of redemption associated with the Levitical priests. (Heb 7:12) Thus, we no longer offer visible sacrifices, “for even Christ our Passover is sacrificed for us.” (1Cor 5:7) Similarly, circumcision was once a matter of vital importance for man’s covenant with Yahweh. (Gen 17:14) Under the New Covenant we are told: “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.” (1Cor 7:19) The reason for the distinction in this verse is plain: the commandments of God are both spiritual and eternal; circumcision was a “covenant in your flesh.” (Gen 17:13) Again, those special forms of apparel that marked the Hebrews as an earthly nation are no longer in effect, for of the Jews and the Gentiles Christ has made for “Himself of twain one new man.” (Eph 2:15)
The pattern should be clear. It should also be easy to apply to New Moons. The New Moons are no longer primarily involved in marking the seasons of seedtime and harvest; as Paul says, for New Testament believers they point out “things to come.” (Col 2:17) We do not “see” sacrifices being offered for us, or their blood shed. We do not “see” the harvest being brought in from the fields, and the first bunch of wheat waved before an earthly tabernacle. We must acknowledge all these things by faith now, and not by sight. It is amazing what we can learn in “two days.”
Now all the symbols of the New Moon’s Conjunction can come forth in striking clarity, even while we acknowledge the correctness of the Crescent method to point out the appointed times, right up until the coronation of Yahshua as the New Covenant High Priest. And while all the old symbols can be used to full effect, we can now add others with our new light.
We can now look through the pages of Scripture and realize that every beginning takes place before it is seen. When the earth was first created, it was “without form and void.” (Gen 1:2) It was dark – there was nothing to see until Yahweh said “let there be light.” (Gen 1:3) The visible actions of a human being begin in the heart, where they cannot be seen, “for out of the abundance of the heart the mouth speaketh.” (Mat 12:34) The very life of a human being begins in the womb, in the darkness of conception, before the child is “brought forth.” (2Sam 11:5, Jer 1:5, Mat 1:18)
The conversion of a human being is also according to this pattern. Before any “fruit” of salvation is seen, the heart must be changed. Before a man can do any of the “things that accompany salvation,” (Heb 6:9) he must first be justified by faith, grasping the grace of Yahweh and declaring “I believe I have been given the Victory (a completed action) by the blood of the Lamb.” The Apostles tell us that “Christ hath redeemed us from the curse of the law,” (Col 3:13) and that Yahweh “calleth those things which be not as though they were,” (Rom 4:17) letting His Word, His Testimony, be the power of creation. So must we, for the redeemed also overcome “by the blood of the Lamb, and by the word of their testimony.” (Rev 12:11) We may not yet “see” that Yahweh “hath translated us into the Kingdom of His dear Son,” (Col 1:13) but we know, by faith, that it is so.
Every beginning in the Scriptures takes place before it is seen, and in this New Covenant the “beginnings of your months” can be no exception. If Yahshua is our High Priest, and if He followed the Levitical pattern of beginning His consecration at the New Moon, it must follow that the New Moon is now on a Conjunction for the day of Pentecost to fall 50 days after the Resurrection – occurring on the 6th of Sivan as it was then counted – but eight days after the New Moon as reckoned by the resurrected Christ. The diagrams show clearly that this is the case.
One possible objection to this idea may come from the more scholarly Adventists, who believe (rightly) that the “2300 days prophecy” given in Daniel 8:14 expired on the 22nd of October, 1844. They might correctly point out that this date was obtained from the reckoning of Karite Jews, who use the Crescent as their New Moons, and from which they obtain their months. Yet this is hardly an argument against keeping New Moons by the Conjunction now, having realized that Yahshua considers it in this manner (as can be readily seen from the date of Pentecost).
The 2300 day prophecy was given to Daniel at a time when Hebrews were rightly using the Crescent to date the months. The Passover in Christ’s day fell ON the Passover as reckoned from the Crescent, and so did all the other annual feasts, including the Feast of Tabernacles and the Day of Atonement (which was the type for the events of 1844). As such, a Crescent reckoning would be the proper way to establish the ending of that prophecy, and to understand when the cleansing of the Heavenly Sanctuary had begun. Remember, Christ is in Heaven – but He established dates that we (on earth) might know what He is doing. The matter of the conjunctions has not become clear until these very last days, when we must “follow the Lamb whithersoever He goeth,” (Rev 14:4) and the pioneering Adventists, who did not yet see the significance of New Moons, would not have been able to appreciate the distinction.
V – Full Circle
Not everyone will be comfortable with this article, because many believe that Yahweh must tell His people explicitly what they need to be doing at every step of the way. I recall a conversation I had with a gentleman who had been a Feastkeeper for many years, yet he did not keep the New Moon as specified in the Bible. He acknowledged that they were the beginnings of the months, but he continued to go to work and conduct business on these occasions. I showed him the places in the Scripture were work was not to be done, and where commerce during those hours was considered a deviation from righteousness. I explained to him the continuing importance of the symbol, that we have this blessing of a continual reminder of our dependence on Christ. It would be arrogance to say we no longer need a reminder of our humility... for we are not genetically (or magically) more likely to be righteous than were the Hebrews who had even more visible reminders of Yahweh’s glory. This particular individual rejected my explanation because he said I could not show the “command” to keep the New Moons as special times in the 5 books that Moses wrote. There it was in the books of the prophets, yet because Moses (specifically) had not written it down, this man rejected the words of Yahweh’s messengers, and thus the path of obedience and humility.
By the grace of Yahweh, and because of increasing light, we have the opportunity in these days to grow up into the full measure of Christ, and to be more just (and more accountable) than David, Solomon, and yes... even Moses and Abraham. Our goal is to be “alive and remain” (1Th 4:17) when Yahshua returns, and to therefore attain the heights of piety enjoyed by Enoch and Elijah, each of whom “was translated that he should not see death, and was not found because Yah had translated him; for before his translation he had this testimony: that he pleased Yahweh.” (Heb 11:5) This takes maturity.
The Messiah said, “Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.” (John 15:15) He also said, “I have yet many things to say unto you, but ye cannot bear them now.” (John 16:12)
The Holy Spirit was sent, on that very Pentecost of which we have been speaking, “to guide you into all truth.” (John 16:13) Again, this takes maturity. We are to be children no longer; and while we dare not step off the foundation that has already been established, we must follow the instruction we have been given: Advance! “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment [the things written down]. And this will we do, if God permit.” (Heb 6:1 – 3)
The Scripture tells us, “And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from Heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.” (Acts 2:1 – 3) The apostles were to be in unity or, as Yahshua attempted to pour His Spirit upon them, He would have found them unprepared, and unable to take the “new wine” to the world. So it is in Christianity today. The worldly mind can find no reason to accept the Savior, because those who claim to be His followers are scattered, dissonant, often hostile one to another. This situation cannot last if we expect to grow as a people... and while there is but one Church there are many places, denominations and groups out of which the believers are to be gathered. (1Cor 1:13, 3:3; Mat 12:25; Rom 12:5) We are to be “with one accord in one place.”
The Messiah prayed for His disciples, “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.” (John 17:21 – 23) The purpose of the unity of believers is “that the world may believe” and “that the world may know” who Yahshua and His Father are.
What better place is there to begin this work of Gathering among the Feastkeeping groups than to look to the New Moon, seen by the Old Testament saints as a time of separation from the world and gathering together – seen by the apostles of Christ as a time for unity and reconciliation?
This study has revealed that while Pentecost took place on the 6th of Sivan, the Consecration Ceremony of the High Priest was to conclude (with its manifestation of Divine Glory) 8 days after the New Moon. These two numbers make it apparent that, while the New Moons were considered to fall on the first Crescent, (when the moon could be seen for the first time) we are NOW to walk by faith and not by sight. We are now to consider New Moons as Yahshua does in the Heavenly Kingdom, on the Conjunction that takes place about two days before the Crescent appears. In the light of this revelation we can more perfectly understand “the beginning” as a time before something is brought forth into the light (including our own salvation), and we can rejoice at the consistency of the Scriptures, and the fact that a more perfect Priesthood has replaced the former, temporary ordinance.
We can be comfortable with the leadings of the Spirit, and we can be confident in our continuing growth into the maturity of Christ, where the Spirit of the Most High can speak with us, not in the whirlwind or the fire or the earthquake, but by a “still, small voice.” (1Kings 19:12) This was the level of faith to be attained by those such as Elijah, who were to be translated, and it is the level available for us today; “And thine ears shall hear a word behind thee, saying, ‘This is the way, walk ye in it,’ when ye turn to the right hand, and when ye turn to the left.” (Isa 30:21) We can be sure of the leading of our Master, though we of ourselves can claim no divine wisdom... for He has established a Way for us, and of that Way it is written: “it shall be called The Way of Holiness; the unclean shall not pass over it, but it shall be for those, the wayfaring men, though fools, shall not err therein.” (Isa 35:8)
David.
