We at the Cepher Publishing Group have been greatly blessed by the leadings of the RUACH HAQODESH, and the guidance as to what to publish within the bindings of the Eth CEPHER. One of our first decisions was to include the books of Chanoch (Enoch), Yovheliym (Jubilees), and Yashar (Jasher). Of course, we have been questioned by critics demanding to know by what authority we have added these books, to which we say:
- We are not adding to a bible. Our book is not a bible, although it contains all of the books of the bible, whether you are discussing the Authorized Versions of the KJV, the 1560 Geneva Bible, the Catholic Bible, or the Benjamin Blayney 1769 reduction of the KJV, or the Westcott & Hort reductions found in most English bibles today. Within our text, we have elected to include additional texts such as the above-mentioned books.
- By what authority did Yahuchanon the Immerser (John the Baptist) baptize?
One of the curiosities that has arisen since our publishing of these books has been the following behind what is known as the Chanochian Calendar. The law of the sun is set forth in Chanoch 71, and the law of the moon is set forth in Chanoch 72.
Chanoch (Enoch) 71:42b
The year is precisely three hundred and sixty-four days.
Without detailing every verse, the Chanochian schema sets forth a regular pattern of two months at thirty days, and a third month a 31 days, yielding four 91 day cycles, giving us a 364 day year. The moon cycles are disparate to the sun, but the anomaly is reconciled:
Chanoch (Enoch) 73:11-16
At those times there is an excess of thirty days belonging to the sun in five years; all the days belonging to each year of the five years, when completed, amount to three hundred and sixty-four days (364); and to the sun and stars belong six days; six days in each of the five years; thirty days belonging to them; 12 So that the moon has thirty days less than the sun and stars. 13 The moon brings on all the years exactly, that their stations may come neither too forwards nor too backwards a single day; but that the years may be changed with correct precision in three hundred and sixty-four days. In three years the days are one thousand and ninety-two (1,092) ; in five years they are one thousand eight hundred and twenty (1,820); and in eight years two thousand nine hundred and twelve days (2,912). 14 To the moon alone belong in three years one thousand and sixty-two days (1,062); in five years it has fifty days less, for an addition being made to the sixty-two days, in five years there are one thousand seven hundred and seventy days (1,770); and the days of the moon in eight years are two thousand eight hundred and thirty-two days (2,832). 15 For its days in eight years are less eighty days, which eighty days are its diminution in eight years. 16 The year then becomes truly complete according to the station of the moon, and the station of the sun; which rise in the gates; which rise and set in them for thirty days.
Now, Chanoch will discuss the moon cycles with a bit more depth. Compare his ancient calculations with the modern understanding (which I will not set forth here).
Chanoch (Enoch) 77:16
The moon then shines all the night, until the sun rises before it; when the moon disappears in turn before the sun. 17 Where light comes to the moon, there again it decreases, until all its light is extinguished, and the days of the moon pass away. 18 Then its orb remains solitary without light. 19 During three months it effects in thirty days its period; and during three months it effects it in twenty-nine days each, in which it effects its decrease in its first period, and in the first gate, in one hundred and seventy-seven days. 20 And at the time of its going forth during three months it appears thirty days each, and during three months it appears twenty-nine days each. 21 In the night it appears for each twenty as a man, and in the day as heaven; for it is nothing else except its light.
Chanoch again gives us his calculation comparing the moon cycle with the sun cycle:
Chanoch (Enoch) 78:3-4
From this is the beginning of the month; and its decrease is effected in the sixth gate in its period, until a hundred and seventy-seven days are completed; according to the mode of calculation by weeks, twenty-five and two days. 4 It is less than that of the sun, according to the ordinance of the stars, by five days in one time precisely.
In Chapter 79, Chanoch gives us a prophecy of that which is to come just before the flood (remember, that Chanoch was written before the great flood, and therefore prophesies about the flood which is to occur in the future).
This schedule is reaffirmed in the Cepher Yovheliym (Jubilees) where it says the following:
Yovheliym (Jubilees) 6:29-38
And they placed them on the heavenly tablets, each had thirteen weeks; from one to another passed their memorial, from the first to the second, and from the second to the third, and from the third to the fourth. 30 And all the days of the commandment will be two and fifty weeks of days, and these will make the entire year complete. Thus it is engraven and ordained on the heavenly tablets. 31 And there is no neglecting this commandment for a single year or from year to year. 32 And command you the children of Yisra’el that they observe the years according to this reckoning three hundred and sixty four days, and these will constitute a complete year, and they will not disturb its time from its days and from its feasts; for everything will fall out in them according to their testimony, and they will not leave out any day nor disturb any feasts. 33 But if they do neglect and do not observe them according to his commandment, then they will disturb all their seasons and the years will be dislodged from this order, and they will disturb the seasons and the years will be dislodged and they will neglect their ordinances. 34 And all the children of Yisra’el will forget and will not find the path of the years, and will forget the New Moons, and seasons, and Shabbathot and they will go wrong as to all the order of the years. 35 For I know and from henceforth will I declare it unto you, and it is not of my own devising; for the cepher lies written before me, and on the heavenly tablets the division of days is ordained, lest they forget the feasts of the covenant and walk according to the feasts of the other people after their error and after their ignorance. 36 For there will be those who will assuredly make observations of the moon how it disturbs the seasons and comes in from year to year ten days too soon. 37 For this reason the years will come upon them when they will disturb the order, and make an abominable day the day of testimony, and an unclean day a feast day, and they will confound all the days, the holy with the unclean, and the unclean day with the holy; for they will go wrong as to the months and Shabbathot and feasts and jubilees. 38 For this reason I command and testify to you that you may testify to them; for after your death your children will disturb them, so that they will not make the year three hundred and sixty four days only, and for this reason they will go wrong as to the New Moons and seasons and Shabbathot and feasts, and they will eat all kinds of blood with all kinds of flesh.
Of course the question here is how will the years be dislodged? Is it only a calculation of the years, or will the years really be dislodged as the earth completes its orbit around the sun? I say to you here that this verse constitutes a prophecy – a prophecy that after the death of Noach, his children would disturb the understanding of the years by relying exclusively on a lunar calendar (the error now made in Islam); but because of the eating of blood, the year itself would eventually be dislodged in physical form. The historical record shows that this is in fact the case. We note, however, that the flood was not a causative factor for the slowing of the year; that at the time of the completion of the flood, the year remained on a 364 day calendar.
Here is where we arrive at one of the most curious verses of scripture:
Yahusha (Joshua) 10:12-13
Then spoke Yahusha to YAHUAH in the day when YAHUAH delivered up את eth-the Emoriym before the children of Yisra’el, and he said in the sight of Yisra’el, Sun, stand still upon Giv`on; and you, Moon, in the valley of Ayalon. 13 And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the Cepher of Yashar? So the sun stood still in the midst of heaven, and hastened not to come about a whole day.
Let’s see what it says in Yashar:
Yashar (Jasher) 88:63-65
And when they were smiting, the day was declining toward evening, and Yahusha said in the sight of all the people, Sun, stand you still upon Giv`on, and you moon in the valley of Ayalon, until the nation shall have revenged itself upon its enemies. 64 And YAHUAH hearkened to the voice of Yahusha, and the sun stood still in the midst of the heavens, and it stood still six and thirty moments, and the moon also stood still and hastened not to go down a whole day. 65 And there was no day like that, before it or after it; that YAHUAH hearkened to the voice of a man, for YAHUAH fought for Yisra’el.
The reasoning that is emerging around the mechanics of this event are several. In one instance, there are those who hypothesize that the earth actually stood still, as a result of an electro-magnetic force which seized the earth and caused its rotation to be arrested for these 36 minutes. This magnetic force is linked to the reappearing orbit of Planet 7X or its equivalent, where its magnetosphere interacts with the magnetosphere of the earth to cause a temporary halt to the rotation of the earth.
However, another theory is emerging, which is that the earth was pushed out of its 364 day orbit into a wider arc – a 365 day orbit – which, by the pushing of the earth to a wider ellipse, the sun would appear to stand still for a period of time and the moon would also appear to be arrested in its orbit.
Now, we see another instance of this, where the mechanics of what happened may be understood as the finger of YAH moving the ellipse of the earth a few degrees here or there.
Yesha’yahu (Isaiah) 38:7-8
And this shall be a sign unto you from YAHUAH, that YAHUAH will do את eth-this thing that he has spoken; 8 Behold, I will bring again את eth-the shadow of the degrees, which is gone down in the sun dial of Achaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down.
At the end of the day, we have a new year – a year that has been disturbed and dislodged, and one that can be measured now at 365.2 days per year. Let us now shake out the New Moons, and seasons, and Shabbathot to see if it is possible to honor these now, under the disturbed and dislodged year.
On the New Moons
One question which arises continually, is how does scripture tell us that the first day of the month is reckoned?
Bere’shiyth (Genesis) 1:14
And ELOHIYM said, Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs, and for appointed feasts, and for days, and years:
Our first indicator is that the lights in the firmament – the sun, the moon, and the stars, would be used to divide the day from the night. They would be used for signs (oth), for appointed feasts (moediym), and for days, and for years.
There is a very clear delineation between day and night that circles the earth as the earth – a spherical object – rotates, creating time zones, where one half of the earth is lit by the sun, and one half is dark without the light of the sun. This line of demarcation alone proves that the earth is round and not flat, and the day is divided from the night.
Let us take a moment to clarify the teaching in Bere’shiyth 1:3
Bere’shiyth (Genesis) 1:3-5
And ELOHIYM said, Let there be light: and there was light. 4 And ELOHIYM saw את eth-the light, that it was good: and ELOHIYM divided the light from the darkness. 5 And ELOHIYM called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
The dividing of light from the darkness is much more acute than dividing sunlight – which is not mentioned here, from nighttime. Consider the words of Yahuchanon:
Yahuchanon (John) 1:1-5
IN the beginning was the Word, and the Word was with את eth ELOHIYM, and the Word was ELOHIYM. 2 The same was in the beginning with את eth ELOHIYM. 3 All things were made by him; and without him was not anything made that was made. 4 In him was life; and the life was the light of men. 5 And the light shines in darkness; and the darkness comprehended it not.
The division of light from the darkness, which now can also be understood as the division of darkness by the light (which constitutes all of creation!), is not the division of daylight from night on the earth, although its timing is consistent with the same. Why? Because it is the will of ELOHIYM.
We can understand that the evening (immediately after sunset) and the morning (following sunrise) is the first day. The second day begins immediately after sunset and includes the following sunrise. Hence, the day begins at sundown, at least according to scripture. It is also clear that that sun, the moon, and the stars would be used to determine years. Determining the first of the month, however, is a different issue. Consider Psalm 81:3
Tehilliym (Psalm) 81:3
Takah b’chodesh shofar b’kehseh l’yom ha’chagnu.
Blow the shofar on the dark new moon today on our feast.
Now, some say that the word chodesh does not mean moon, because yireach means moon. However, yirach, its root, means month (H3391). Chodesh is of the same root as chadash (as in brit chadasha) which means renewed. Although the moon is implied in the word chodesh (the renewal), in the Hebrew language, it has always been considered to mean the renewal of the moon cycle.
Consider (for the purist): Blow the shofar on the covered renewal today on our feast. Which covered renewal? Is this referring to a lunar eclipse? A solar eclipse? There are no feasts appointed on lunar or solar eclipses. So maybe this means at sundown? That would require the shofar to be blown daily. No, the implication is clearly the renewal of the moon cycle, when the moon is darkened.
There is but one feast (of the seven moediym) which is denoted on the first day of the month, which is Yom Teruah (the feast of the trumpet fanfare). Obviously this is the feast when the shofar would be blown. Therefore, Teruah is the feast marked in this passage, and proclaims the first day of the month, which begins with the renewal of the moon cycle, i.e., the dark moon.
Now, the question is, how does the year begin?
Chanoch (Enoch) 77:15
It becomes precisely completed on the day the sun descends into the west, and the moon ascends into the night in the east.
This calculation describes the last month of the year when the sun descends to the west of due north, yet the moon ascends (shines in its fullness) to the east of due north. Following the vernal equinox, the sun sets to the east of due north and the moon ascends to the east of due north. When the moon ascends (shines in its fullness) to the west of due north, and the sun also descends to the west of due north, the autumnal equinox is reached. It is this verse which establishes the method by which the first month of the year is calculated: it is that month when the moon in its fullness arises to the east of due north, which is only after the vernal equinox.
For those who demand that the calendar be calculated as a 364 day year as established in the Cepher Chanoch (the Book of Enoch) consider the discussion in chapter 71:
Chanoch (Enoch) 71:1
The cepher of the revolutions of the luminaries of heaven, according to their respective classes, their respective powers, their respective periods., commence their progress, and their respective months, which Uriy’el, the holy angel who was with me, explained to me; he who conducted them. The whole account of them, according to every year of the world forever, until a new work shall be effected, which will be eternal.
A new work has been crafted in the heavens: a work which ultimately slowed the earth, and brought us a greater year. The year now goes beyond 364 days, because of the two occurrences discussed above – the pushing out of the earth’s ellipse during the day of Yahusha, and during the miracle of Yakiskiyahu.
Where before, under the 364 day calendar, it was possible to calculate the first of the month, year after year, with perfection in the number sequence 30, 30, 31. The change of the ellipse has yielded a wobble – a dislodging – to the whole of the cycle. We are required, therefore, to make our determination of the new month based on the new moon, i.e., the dark moon, and to adjust our calendar accordingly.
This dislodging, however, does not create a disparity where the weekly Sabbath is concerned, because the weekly Sabbath has always been on the seventh day, for on the seventh day, he rested. There are those who say that the seventh day is not the modern Saturday (although Sabbath begins on Friday evening), but that it is Wednesday, or that it is unknowable.
At some point, the actual record gives witness. The name for Saturday in the majority of the nations on earth is Sabbath (Sabado, Sabato, Subotu, Shabbath, etc.). The dominant calendars of the world and those which have been sustained historically have adopted the seven day week schedule, and are in agreement with which day is the seventh. If YAH desired a different recognition, he has had thousands of years to make the change by his divine hand.
So, we see that we can continue to honor the New Moon cycles, even on the first, fourth, seventh, and tenth months to yield the seasons. We see that we can continue to honor the seventh day Sabbath. In short, even though the calendar is no longer a 364-day year, we can calculate in strict accord with scripture, these dates and remain uncorrupted as to the feasts, the New Moons, the seasons, and the Shabbath’oth.
Let us give thanks for the moving of the hand of YAH in response to the prayers of his people, and let us act in accord with the things which he has done.