Amabandla Amakristu kaNakulunkulu

No. 156

Ikhalenda LikaNkulunkulu

(Uhlelo 5.0 19960316-20000320-20070724-20080103 -20160508)

Ikhalenda elibekwe nguNkulunkulu laqalwa ekudalweni. Alincike kumuntu noma kunoma yiluphi uhlelo lokubuka ukunquma. Lalikhona ngesikhathi sonke seThempeli sase-Israyeli futhi alifani nekhalenda elibanjwa ngamaJuda namuhla. AmaKristu aphoqelekile ngumthetho nangobufakazi beBhayibheli ukugcina le khalenda kuphela, hhayi enye.

Amabandla AmaKristu KaNkulunkulu

PO Box 369, WODEN ACT 2606, AUSTRALIA

Imeyili: secretary@ccg.org

(Ilungelo lobunikazi © 1996, 1999, 2000, 2007, 2008, 2016 Wade Cox)

(tr. 2026)

Leli phepha lingakopishwa futhi lisatshalaliswe ngokukhululekile inqobo nje uma likopishwa lonke ngaphandle kokuguqulwa noma ukusulwa. Igama nekheli lomshicileli kanye nesaziso samalungelo obunikazi kumele kuhlanganiswe. Akukho mali ekhokhwayo okufanele ikhokhiswe abamukeli bamakhophi asatshalaliswayo. Izisho ezimfushane zingafakwa ezindatshaneni zokugxeka nasezibuyekezweni ngaphandle kokwephula ilungelo lobunikazi.Leli phepha litholakala ekhasini le-World Wide Web:

http://www.logon.org kanye no-http://www.ccg.org

Ikhalenda kaNkulunkulu

Isingeniso Sekhalenda YamaJuda

Ikhalenda yohlelo lwamaJuda luyisistimu eyasungulwa kamuva futhi aluyona leyo eyayisetshenziswa ngesikhathi seTempile ngesikhathi sikaKristu neSonto.

Schürer uthi eSihlomathweni 3 se-The History of the Jewish People in the Age of Jesus Christ (iVol. 1, ikhasi 587ff.), "amagama amaJuda avela e-Assyro-Babylonian; ama-equivalent awo esi-Akkadian athi: ni-sa-an-nu, a-a-ru, sf-ma-nu, du-u-zu njll.", futhi ubhekisela emsebenzini kaLandsburger ngalesi sihloko (Materialen zum Sumerischen Lexikon V (1957), amakhasi 25-26 njll.) . U-Schürer uphinde wathi:

Ngaphakathi komkhakha wobuJuda, idokhumenti yokuqala ebalisa zonke izinyanga ngokulandelana yiMegillath Ta'anith. Yaqoqwa ngekhulu lokuqala noma ekuqaleni kwelokwesibili C.E., ngoba isivele icashunwe kuMishnah [IMishnah yaqoqwa cishe ngekhulu lesibili]. Phakathi kwezinkulumo ezisemva kwalokho, kudingeka nje ukukhuluma ngomKristu ongaziwa kakhulu, uJosephus, owathi kuHypomnesticum yakhe (PG cvi, col. 33) ibhalwe [Nesan, Eiar, Eiouan, Thamouz, "Ab, 'Eloul, 'Osri (funda Thisri), Marsaban, Chaseleu, Tebeth, Eabath, 'Adar].

Ngemva kokubala ubufakazi bamagama ezinyanga zamaJuda (bona Isihlomelo) uthi-ke:

Izinyanga zamaJuda zihlale njalo ziyilokho izinyanga zezizwe zonke ezithuthukile ezazinjalo ekuqaleni; okungukuthi, izinyanga zangempela ezibekwe ngenyanga. Njengoba isikhathi senyanga ngokwezinkanyezi singama-29 ezinsuku, amahora angu-12, imizuzu engu-44 namasekhondi angu-3, izinyanga ezingama-29 kumele zishintshane njalo nezinyanga ezingama-30. Kodwa izinyanga eziyishumi nambili zenyanga zilingana nezinsuku ezingama-354 kuphela, amahora ayi-8, imizuzu engu-48 nemisekondi engu-38, kanti unyaka welanga uqukethe izinsuku ezingama-365, amahora ayi-5, imizuzu engu-48 nemisekondi engu-48. Umehluko phakathi konyaka wenyanga wezinyanga eziyishumi nambili nonyaka welanga ungama-10 izinsuku namahora angu-21. Ukuze kulungiswe lo mehluko, okungenani kanye ngonyaka wesithathu ngamunye, futhi kwesinye isikhathi ngonyaka wesibili, kufanele kwengezwe inyanga eyodwa. Kwabonakala kusukela kudala ukuthi indlela echanekile yokulungisa lo mehluko kwakuwukwengeza inyanga kathathu phakathi kweminyaka eyisishiyagalombili (ngaleso sikhathi umehluko uba yizinsuku ezingama-87). Imidlalo yamaGrikhi eyayibanjwa njalo ngemva kweminyaka emine yayisuselwa ekuboneni lo mjikelezo weminyaka eyisishiyagalombili ('octaeteris'), umjikelezo weminyaka emine wawutholakala kalula ngokuwahlukanisa kabili.Ngakho-ke i-Olympiad isekelwe kukhalenda yenyanga.

USchürer uyaqhubeka:

Sekuyiminyaka eyisihlanu ngaphambi kukaKristu, isazi sezinkanyezi uMeton wase-Athene wayesele elungise uhlelo oluchanekile kakhulu lokulinganisa ngendlela yomjikelezo weminyaka engu-19, lapho kwakufanele kwengezwe inyanga izikhathi eziyisikhombisa. Lokhu kwakunembile kakhulu kunesijikelezo seminyaka eyisishiyagalombili, ngoba eminyakeni eyishumi nesishiyagalolunye kwakusele umehluko wamahora angaphezu kwamabili, kanti eminyakeni eyisishiyagalombili kwakuyinsuku eyodwa nesiqingatha. Kwabanye ososayensi bezinkanyezi abalandelayo abahlinzeka ngezibalo ezinembile kakhulu, uHipparchus waseNicaea (c. 180-120 B.C.) ufanele ukukhuluma ngakhe ngokukhethekile. Iqiniso lokuthi emva kweminyaka eyishumi nesishiyagalolunye, indlela yelanga nenyanga iyahambelana futhi cishe ngokunembile, kwakwaziwa kahle kwabaseBhabhiloni. Eqinisweni, kubhekwa ukuthi izibhalo ze-cuneiform zikhombisa ukuthi babe sebesebenzisa njalo isijikelezo sokungeza izinsuku seminyaka eyishumi nesishiyagalolunye kusukela ngesikhathi sikaNabonnassar, ngakho-ke kudala ngaphambi kukaMeton. Noma lokhu kuseyokufakazwa, ukusetshenziswa kwesikhathi sokungeza seminyaka eyishumi nesishiyagalolunye ezikhathini zasePherisha naseSeleucid kungamukelwa njengokuqinisekisiwe, nakuba kuseyokungabi nesiqiniseko ngokuphelele ukuthi ngabe amaGrikhi noma (njengoba kungenzeka) amaBhabhiloni ayeqala.Ngakho-ke, amaBhabhiloni ayenolwazi lwekhalenda yenyanga enesigaba seminyaka engu-19. Bayiqonda kudala ngaphambi kososayensi uMeton. Noma ingakafakazelwa eBhabhiloni, isikhathi sokungeza iminyaka engu-19 ezikhathini zasePherisha naseSeleukusi singamukelwa njengesivunyiwe. USchürer akaqiniseki nhlobo ukuthi ngabe ukuqonda kuqala kwaba kwamaGrikhi, noma njengoba kungenzeka, kwamaBhabhiloni. Kuzotholakala kwaba sekudlule kakhulu ngisho nabaseBhabhiloni.

USchürer uphawula:

…ukuthi umjikelezo weminyaka eyishumi nesishiyagalolunye wawusetshenziswa embusweni wama-Arsacid ekhulwini lokuqala B.C. nango-A.D., futhi sekukhombisiwe nguTh. Reinach emalini yensimbi lapho iminyaka engu-287, 317, no-390 yesikhathi sobuSeleucid ivela njengeminyaka yokungeza. AmaJuda esikhathini phakathi kweTestamente ayephambili kangakanani kulezi zindaba? Babenezazi ezithile ngazo, kodwa ngaphandle kokuthi sidukiswe ngokuphelele, ngesikhathi sikaJesu babengakabi nakhalenda eqinile, kodwa ngokususelwa ekuqapheliseni okungokwemvelo kuphela, baqala inyanga entsha ngokubonakala kwenyanga entsha, futhi ngokufanayo ngokususelwa ekuqapheliseni bafaka inyanga eyengeziwe entwasahlobo yonyaka wesithathu noma wesibili ngokuhambisana nomthetho wokuthi kuzo zonke izimo, IPhasika kumele liwele ngemva kokulingana kwelanga kwentwasahlobo.

Izicaphuno ziqala iphepha ngaleso sikhathi phakathi kweTestamente kanye nemibono kaSchürer ngelikalenda. Ikhalenda likaNkulunkulu libuyela ekudalweni. Alincike kulokho amaJuda ayekwenza ngesikhathi sikaJesu Kristu, futhi empeleni, sizobona ukuthi kungani uSchürer engalungile noma engaphelele kule ndaba. Siyazi ukuthi uhlelo lokubuka lwethulwa kamuva futhi lwasetshenziswa ngokuhlanganyela nezibalo zokuhlangana kwenkanyezi, okubonakala sengathi kwakuhloselwe ukusekela amasiko. Izazi ziyavumelana kahle ukuthi amaSamaritha namaSadusi bobabili babe nohlelo olufanayo, eyayisekelwe ekuhlanganeni kwenkanyezi futhi yabalwa yamenyezelwa okungenani izinyanga eziyisishiyagalombili ngaphambi kwesikhathi – ikakhulukazi esimweni samaSamarita. Sizohlola le ngxenye ngokwengeziwe. USchürer akathathi isinyathelo esinengqondo empikiswaneni yakhe ukukhombisa ukuthi kungani amaJuda aqala ukusebenza ngokubuka, yize bengazi kangcono, noma ukuthi kungani bafaka impikiswano yokubuka nhlobo ekupheleni kwesikhathi seTemple. Eqinisweni, sizobona ukuthi amaFarisi babengenalo amandla okwethula lokhu ngesikhathi seNtaba Engcwele, ngenxa yobuqili babo.

Kungenzeka kwamukelwe ngokuphepha ukuthi amaSamarita ayenelendawo yesikhathi efanayo okungenani iminyaka engu-2500, nokuthi lendawo yesikhathi, amaSabatha nohlelo abawasebenzisa namuhla, olusekelwe ekuhlanganeni kwenyanga, yilokho okufanayo ababekusebenzisa ngesikhathi seThempeli nangemva kwaso. Amazwana ka-Ibrahim ibn Ya'kub, umchazeli weBhayibheli wamaSamarita, abonisa ukuthi imikhuba yamaSamarita yayihambisana nokuhlangana kwenyanga. Baqala usuku kusihlwa noma ekushoneni kwelanga . Bagcina umkhosi wezinsuku ezimbili zango-14 no-15 zikaNisan noma Abib, njengoba iSonto eligcina uSabatha belenza iminyaka engu-2000 (bheka Indima Yesiyalo Sesine Emabandleni Omlando Agcina uSabatha kaNkulunkulu (No. 170), umshicilelo wango-1998) . Benza umnikelo ngomhla ka-14 kuNisan kusihlwa ekupheleni kosuku lwesi-14 futhi baqala isidlo kusihlwa ngomhla ka-15 kuNisan, konke kwakunqunywa ngokuhlangana kwenyanga. Ngaphezu kwalokho, bona, njengamaSadusi ngesikhathi seTempile, bagubha iPentekoste ngeSonto ezinsukwini ezingamashumi amahlanu emva kweSonto leWave-Sheaf kuSinkwa Esingenasivuno (bheka uJohn Bowman (umhleli nomhumushi), Samaritan Documents Relating to Their History, Religion and Life, Pittsburgh Original texts and Translation Series Number 2, amakhasi 223-237).

Akukho bufakazi obusekela noma yiluphi udaba lokuthi amaSamarita ashintsha lolu hlelo, noma ukuthi bona nezinye izizwe ezishiwo ngenhla babengenalo ikhono lokubala ukuhlangana kwezinkanyezi ngokunembile, kusengaphambili isikhathi eside, kulo lonke isikhathi seSonto Lesibili. Uma amaJuda "elahlekelwe " lolu lwazi ekupheleni kwesikhathi seSonto Lesibili benza lokhu ngenhloso yokwethula amasiko abo. ICawa ayikaze ibalandele ekunqumeni ikhalenda naseZinyangeni Ezintsha ngaphandle kwesikhathi sayo sokungazi kakhulu sokwenza amaJuda ngemva kweReformation. Ubuphristi bamaJuda nabo bafaka imikhosi yobufundisi-mkhuba nezinhlelo zekhalenda zabo ezivela eBhabhiloni ngesikhathi sekhulu lesithathu. U-R. Samuel Kohn, iRabhi Omkhulu waseBudapest nomlobi ngemikhuba yamaSamarita, ebhala ngo eBudapest ngo-1894, ubhala imikhuba yeSonto lamaSabbatarian phakathi nesikhathi soHlaziyo. Uqaphela ukuthi iSonto lamaSabbatarian lapho linquma ikhalenda ngokuhlangana (ngokwehluka okukodwa emikhubeni yamaSamarita). Ubuye abheke iqiniso lokuthi abazama ukujudayiza kamuva (ngemva kukaSimon Pechi) eTransylvania, ukulandela uRosh HaShanah noma uNyaka Omusha ogujwa ngoTishri, kwakuyisibonakaliso somthelela wamaJuda. Uthi uRosh HaShanah awuzange wangeniswe kuJudaism kuze kube sekupheleni kwesikhathi sethempeli, ngekhulu lesithathu. UDkt. Kohn ukhuluma ngaleli qiniso elibalulekile encwadini ethi The Sabbatarians in Transylvania, ethi langena ngekhulu lesithathu nangesikhathi "esingemva kweBhayibheli" (ebhekisela kuTalmud Rosh haShanah 8a, enothi 18 esahlukweni 7) (uMhleli W. Cox, abahumushe uT. McElwain noB. Rook, CCG Publishing, USA, 1998, amakhasi v, 58, 106 ff., nokulandelayo kanye namanothi). NgokweBhayibheli, uNyaka Omusha usenyangeni ka-Abib/Nisan, okuyinyanga yokuqala.

Ukuthuthuka kusukela ekhalendeni langempela elihlanzekile leBhayibheli kuya ekhalendeni lamaRabi elangeniswa lisuka eBhabhiloni, okokuqala ngaphansi kukaRabi Hillel II ngo-358 CE, kwathatha isikhathi eside kakhulu -indezelayo njengoba kwakudingeka izivumelwano zomkhuba zimiqiniswe ukuze zivumelane nezinguquko ezicothayo. IMishnah, eyabhalwa cishe ngo-200 CE futhi iTalmud yabhalwa kamuva njengomhlahlandlela kuyo, ngokuyinhloko irekhoda le nqubo ngamazwana namagunya ayicaphayo.

Sizobona ngezansi ukuthi Ikalenda ngesikhathi seNkathi yeThempeli yayilandela ukubala kwamaSadusi, kanti ukubala kwamaFarisi noma uhlelo lwalo kwaqala ukusebenza kuphela ngemva kokubhujiswa kwe iThempeli ngo-70 CE. IMishnah ibala imikhuba eminingi okwaklanywe ikhalenda yamaJuda yanamuhla ukuze ivimbele. Leli khalenda alizange liphelele ngempela – ngisho nangaphansi kukaHillel II kusukela cishe ngo-358 – futhi lahlelwa izinguquko kuze kube ngekhulu le-11. Imininingwane yalezi zinguquko nezingxabano ibhalwe ephepheni elithi Ikhalenda nenyanga: Ukubambezeleka noma Imasiko? (No. 195) .

IMishnah ikhombisa ukuthi Izinsuku Eziyingcwele zazawa ngaphambi nangemva kweSabatha ngezikhathi eziphindaphindiwe, okusho ukuthi amasiko nohlelo abuPharisi ababekudalile ukuvikela amasiko kwakungekho ngisho nasekuhlanganisweni kweMishnah (bona iSoncino Talmud: Shabbat 114b; Menachoth 100b; kanye neMishnah Besah 2:1; Shabbat 15:3; Sukkah 5:7; Arakhin 2:2; Hagigah 2:4). AmaSabatha alandelanayo ayevamile. Umbhalo kuHagigah 2:4 ukhombisa ukungqubuzana okwakukhula ngaleso sikhathi (200 CE) phakathi kwabasekeli bePentekoste yangeSonto nabaphikisi bayo (bheka ibid. (No. 195) futhi bheka ngezansi).

Akungeneki ukuthi uhlelo lokuhlehlisa kanye nekhalenda yamaJuda yanamuhla zazikhona ngesikhathi sikaKristu.

IMishnah iphinde ithi kunezinyaka ezine ezintsha nokuthi Usuku lokuqala lukaNisan luyi unyaka omusha wababusi nemikhosi. Lokhu kuphinde kuhlolwe ephepheni ethi The Night to be Much Observed (No. 101) ebheka imikhuba yamaSamarita yePhasika. Singabona futhi kulezi zikhathi eMishnah ukuthi ukubalwa kwezinsuku okukhulunywa ngakho ngo-Ezra noNehemia kwakusekelwe ku-1 Nisan hhayi ku-1 Tishri (bheka Funda uMthetho no-Ezra noNehemia (No. 250)). Tishri yayisetshenziswa ngaleso sikhathi ekubaleni iminyaka, eminyakeni yokuphumula nasemajubhuleni (Rosh Hashanah 1.1 E (3)). Sibona ukuthi umqondo weTishri, owavela eBhabhiloni, waqala ukurekhodwa eMishnah njengokwethulwa nguR. Eliazar noR. Simeon (ibid. 1.1 D) . Akuzange kugujwe njengonyaka omusha ngesikhathi seTempile. IMishnah iphinde izame ukuhlukanisa ukuqala kokunikela ngengxenye yesishumi yezinkomo no-1 Elul (ibid. 1.1 C). Indlu kaShammai yayibamba ukuthi unyaka omusha wezihlahla wawungu-1 Shebat, kanti iNdlu kaHillel yayibamba ukuthi kuyisuku lwe-15 lalo nyanga. Unyaka Omusha ngesikhathi senyanga egcwele kuwumkhuba wobupagani ngqo, owangeniswa futhi eBhabhiloni futhi ngokungangabazi uhlotshaniswa nokutshala ngokwemephu yenyanga. Konke lokhu kunqunywa kwenzeka kuJudaismu yamaRabi ngemva kwesikhathi sethempeli. Kwisikhathi sesithathu kuphela lapho sibona khona uTishri usungulwa ngamaRabi. Yona kanye nohlelo lokuhlehlisa manje bususa ubukhosi kuJudaismu, ngokuphikisana nelizwi likaNkulunkulu. Imisindo yezinsimbi ivamise ukungabi ngosuku lwe-molad (ukuhlangana kwenyanga nenkanyezi), futhi Izinsuku Eziyingcwele zikaNkulunkulu zibambezeleka ngenxa yokungezwani nokulalela ezinye izinsuku uNkulunkulu angazimisi.

I-Encyclopedia Judaica iyavuma leli qiniso endatshaneni yayo mayelana nokumisa iRosh HaShanah (Usuku Lonyaka Omusha).

Ukubeka iRosh HaShanah (Usuku Lonyaka Omusha). Unyaka uqala ngoTishri 1, okungavamile ukuba kube usuku lwe-molad, njengoba kunezithiyo ezine noma izinto okufanele zicatshangelwe, ezibizwa nge-dehiyyah, ekumiseni usuku lokuqala lwenyanga (rosh hodesh). I-dehiyyot ngayinye ingabangela ukubambezeleka kwezinsuku ezimbili: (1) ikakhulukazi ukuze iSuku Lokuxolisa (Tishri 10) lingawi ngoLwesihlanu noma ngeSonto, kanye neHoshana Rabba (usuku lwesikhombisa lweSukkot; Tishri 21) lingawi ngoMgqibelo, kodwa ingxenye nayo isebenza ngenhloso ye-astronomi... (2) ngokuphelele ngenxa yesizathu se-astronomi, uma i-molad ingesikhathi sasemini noma kamuva iRosh HaShanah ihlwisiwe usuku olulodwa (ibid., ikhasi. 44).

I-dehiyyah yesithathu neyesine yizimiso eziyinkimbinkimbi kakhulu ezihilela izikhathi ezithile ze-molad nokulibaziseka okulandelayo kuka-1 Tishri. Lezi moladot zibhalwe ithebula elinezinhlelo ezithile zokuhlehliswa, njengoba kuchazwe endatshaneni ye-Encyclopedia Judaica. Lo mthetho wokuhlehliswa wawungakaziwa ngesikhathi sikaKristu nangesikhathi sokuqoqwa kweTalmud. IMishnah, kanye neTalmud njengokuchazwa kwayo, ikhombisa ngokusobala ukuthi Usuku Lokuxolisa lwawuwela ngoLwesihlanu noma ngeSonto kuze kube yisikhathi sokuqoqwa kweMishnah, ngaleyo ndlela, ngesikhathi sikaKristu izinkulungwane ezimbili eminyakeni ngaphambi kwalokho.Siphinde sibone ukuthi ukuvela kwezinyanga kwakuhluke kulokho okwenzeka ngaphansi kwekhalenda yamaJuda.

(Arakhin 2:2): Ababalisi izinyanga ezigcwele ezingaphansi kwezine ngonyaka, futhi [kubaphilaphilayo] azikaze zivele zingaphezu kwezisishiyagalombili.

Ngakho-ke akunakwenzeka ukuthi ukubambezeleka kwakukhona ngesikhathi sikaKristu. Siyaqhubeka:...

lolu hlelo lwamanje kwakulindeleke ukuthi lufakwe esikhundleni [kugcizelelwe] futhi ngolunye uhlelo olusekelwe kwamanani angempela [hhayi amanani aphakathi] olufana kakhulu nekhalenda yakudala yamaJuda lapho iNyanga Entsha (izinsuku zesigaba [okungukuthi, ubude besikhathi phakathi kokuhlangana kwangempela nokubona okokuqala isigamu senyanga esisha]) futhi ukungeza izinsuku kwakumemezelwa ngokususelwa kokubili ekuqaphelweni nasekubalweni (ibid., ikhasi 47).

Qaphela ukuthi amazwana lapha akhombisa ukuthi izibalo zazilandela ukuhlangana kwangempela ngokwezigaba (okungabonakali) kanti ukuqaphela kwakwethulwa ukuze kuqinisekiswe lokho okwakusaziwa kusengaphambili ngezinyanga nangeminyaka. Igama elithi izigaba zenyanga livela egameni elithi phasis futhi lihlale lisetshenziswa kuNyanga Entsha njengokumnyama okuphelele, kuNyanga Egcwele kanye nezigaba zokuqala nezesibili. Isigamu senyanga asikaze sibhekwe njengesigaba sangempela senyanga ngendlela esisetshenziselwa uNyanga Entsha.

Ezomlando. Ngokwesiko elishiwo egameni likaHai Gaon (washona ngo-1038), ikhalenda yamaJuda yamanje yethulwa ngumholi uHillel II ... ngo-358/59 AD ... Nakuba kungekho okungalungile ukubeka kuHillel II ukumisa uhlelo olujwayelekile lokungeza izinyanga, ingxenye yakhe ephelele ekhalendeni yamanje esisunguliwe iyinqaba (ibid., ikhasi 48) .

Qaphela lapha ukuthi ikhalenda yamaJuda yanamuhla ayizange iqine ngempela kuze kube ngekhulu le-11, njengoba iJudaica ivuma. IJudaica-ke yethula umqondo wokungajwayelekile ekungezeni izinsuku ethi kwakungajwayelekile.

…ukungeza izinsuku kwakungenxa yengxenye yesimo esivamile semikhiqizo ehlukahlukene yezolimo kanye nezimo zomphakathi. ... isimo semivuno ekugcineni sinqunywa isikhundla selanga endleleni yaso yonyaka (ibid., ikhasi 49).

Nokho, siyazi ukuthi amaSadusi namaSamarita babengenalo lolu daba lokungajwayelekile, kanti iNyanga Entsha yayimemezelwa ngemililo eyayivutha eNtabeni Yama-Oliva, empumalanga yeThempeli ngaphezulu kweKidron (bheka iphepha uMesiya NeNkabi Ebomvu (No. 216)). Kwaba sekudlule isikhathi lapho amaSamarita emangalelwa ngokuvusa izibani ezilahlekisayo ngesikhathi amaFarisi ethatha ukulawula ngemva kokubhujiswa kweThempeli futhi engenisa ukubambezeleka ngokubuka izinkanyezi.

Akukho nkinga enjalo eyayikhona ngesikhathi seThempeli. UJohn Hyrcanus wayebhidlize itende lamaSamarita eNtabeni iGerizim ngesikhathi samaMaccabees kodwa inkolo yabo yashiywa ingashintshiwe. HuHyrcanus wacindezela amaFarisi, futhi ngaphansi kuka-Alexandra babusa iminyaka eyisishiyagalolunye kuphela. UHerode naye wabacindezela ngenxa yamacebo abo. AmaSadusi nohlelo lwawo babusa eTempileni cishe ngaso sonke isikhathi kuze kwabanjwa ngesikhathi sokugcina futhi kwabhidlizwa ngo-70 CE (cf. ibid., (No. 101)) AmaFarisi amsolile uKristu uqobo ngokuba umSamaritani (Johane 8:48). Lokhu, njengoba sibona embhalweni, kwakungenxa yokuthi wenqaba iqiniso lezifundiso namasiko abo, njengoba embhalweni kubonakala. Wagcina imikhosi yeThempeli, eyayisekelwe ohlelweni lwamaSadusi naseSamaritan olwalunqunywe ngokuhlangana kwezinkanyezi, okuyiwo uhlelo lokuqala lweThempeli (bheka ngezansi). Emsebenzini kaJohn Bowman: Inkinga YamaSamarita: Izifundo Ngobudlelwano BamaSamarita, Ubuyuda, NeobuKristu Bokuqala (ihunyushelwe nguAlfred M. Johnson Jr., Pittsburgh Theological Monograph Series Inombolo 4, The Pickwick Press, Pittsburgh, Pennsylvania, 1974, isahluko. 1, amakhasi 1 ff.) sibona ukuthi amaSamarita ayekuMbuso waseNyakatho ngisho nangemva kokusabalala ngowe-721 BCE futhi kwakukhona ukusabalala kwamaSamarita eGibhithe naseSiriya kusukela kudala kuze kube ngekhulu le-18. UBowman uthi:

Njengoba imibhalo eminingi yamaSamarita itholakala emathala ezincwadi aseYurophu, kuhlale kuyimfihlakalo kimi ukuthi kungani izazi zamaKristu, ezazikwazi kusukela ngesikhathi sikaJoseph Scalinger (1540- 1609) mayelana nokusinda kwamaSamarita, basaphinda izimangalo ezifanayo ngamaSamarita ezenziwa ngamaJuda ngesikhathi sangemva kweBhabhiloni, seMishana neseTalmud, futhi ezidlulile koBaba beSonto zaya emkhubeni wezifundo zobuKristu.

...Ukutholakala kweQumran manje sekuphushile abanye ososayensi ukuthi babuze umqondo osetshenziswa kaningi nowamukelwa kalula kakhulu wokuthi "

"Ubuphurothesthebu obujwayelekile" nemithombo yamaRhabhi njengemigomo ethembekile yokuchaza umongo wobuJuda ngekhulu lokuqala, ngaleyo ndlela kubonakala kufanelekile futhi ukuphinda kuhlolwe ngokunembile ukuthi ngabe amaSamaritan, njengomkhakha wokuqala wamaJuda ongenazo izinkambiso nemikhuba ezimele, agcine yini imikhuba nemibono emidala kunaleyo eyayikhona kumaRhabhi ekhulwini lesi-2 AD (futhi kamuva) bazama ukuwenza ungcwele ngokuwethula njengezinkolelo zomlomo kusukela ngesikhathi sikaMose ezazidluliselwe kubo njengabagcini be-Israyeli eyodwa neyiqiniso.

Isizathu sokuthi isimo samaSamarita singafundwa ngokusobala yiphutha labapristi bamaSamarita ngokwabo njengoba kuyiphutha lamaJuda.

Ikhalenda LikaNkulunkulu

Kufanele sibuyele kuGenesise 1 ukuze sithole isisekelo sekhalenda likaNkulunkulu.

Genesise 1:14 -19 Kwathi-ke uNkulunkulu, Kube nezibani esibhakabhakeni sezulu ukuze zihlukanise usuku ebusuku; zibe yizimpawu nezikhathi zonyaka nezinsuku neminyaka: 15 Zibe nezibani esibhakabhakeni sezulu ukukhanyisa emhlabeni; kwaba njalo. 16 UNkulunkulu wenza izibani ezimbili ezinkulu; isibani esikhulu siphathe usuku, nesincane siphathe ubusuku: wenza nezinkanyezi. 17Futhi uNkulunkulu wabeka zona esibhakabhakeni sezulu ukuze zikhanyise emhlabeni, 18futhi zibuse usuku nobusuku, zihlukanise ukukhanya nobumnyama; uNkulunkulu wabona ukuthi kuhle. 19Kwaba kusihlwa kwaba ekuseni, kwaba usuku lwesine. (KJV)

Igama elithi izibani lapha lingu-m'aor (SHD 3974) elisho ababambi bokukhanya noma izibani (Eks. 25:6; 27:20; 35:14). KuGenesise 1:3 umbhalo uthi 'kwaba ukukhanya'. Akusilo isenzi esisho 'ukuba' (Companion Bible, nc. kuves. 3). Ngakho-ke sikhuluma ngesimiso sangaphambi kwemisebenzi ezolandela.

Ukukhanya akuzange kubonakale kuze kube ngosuku lwesine lokudala, ngokwezibalo zencwadi yeGenesise. Lokhu kubonisa ukuhleleka kwemisebenzi kaNkulunkulu ekudaleni. Umsebenzi wesine olandelayo ekudaleni kwakuwukusungula izibani zokwahlukanisa ubusuku nosuku, izimpawu, izikhathi zonyaka, izinsuku neminyaka (Genesise 1:14).

Ukulandelana kwekhalenda njengoba kwamiswa nguNkulunkulu ekudalweni kunqunywa yizidalwa zasezulwini. Ngakho-ke, ukuhamba nesikhundla sezidalwa zasezulwini kuyizici ezinqumayo zekhalenda. Lokhu kuzobonakala kuthuthuka kuyo yonke iBhayibheli futhi kuyisihloko esiyinhloko kuMthetho.

IHubo 104:19 Wabeka inyanga ngezikhathi zonyaka; ilanga liyazi ukutshona kwalo. (KJV)Ngakho-ke inyanga iyisici esinqunayo, hhayi ilanga. Ilanga lisebenza usuku kuphela futhi liyisisekelo sokuqala konyaka kusukela ekulinganeni kwelanga.

Usuku

Kuyaphawulwa futhi ukuthi kusihlwa ekuseni kwenza usuku. Ubusuku buqala ngaphambi kokusa noma usuku. Usuku ngaleyo ndlela lumiswa kusukela ekumnyameni kobusuku obwedlule kuze kube sekumnyameni noma Ekupheleni Kobusuku Kokushwabana Kwelanga (EENT) kwalolo suku.

Levitikus 23:32 Kuzoba kini isabatha yokuphumula, nizihluphe iziphefumulo zenu; ngosuku lwesishiyagalolunye lwenyanga, kusihlwa, kusukela kusihlwa kuya kusihlwa, nizogubha isabatha yenu. (KJV)

Lombono wokuthi usuku luqala kusihlwa ngemva kokushona kwelanga, wawugcinwa njalo ngisho phakathi kwamaJuda ngesikhathi seMishnah. Yayiyindlela evamile yokubala usuku ezizweni eziningi futhi kwakuyisiko phakathi kwabantu abakhuluma isiNgisi kuze kube sekuqaleni kwekhulu le-19 (bona ngezansi).

IMishnah:

(Besah 2:1) Emkhosini owawuhambelana nobusuku bangeSonto [Lwesihlanu], umuntu akufanele aqale ukupheka ngosuku lomkhosi. [Lwesihlanu] Kodwa ulungisa ukudla kosuku lomkhosi, futhi uma eshiya okuthile okusele, uyaligcina ukuze alisebenzise ngoSabatha. Futhi alungisa isidlo esiphekwe ngosuku olwandulela umkhosi [uLwesine] futhi athembele kuleso sidlo (ukuhlela ukudla ngoLwesihlanu) nangoSabatha.(2-2) Uma usuku lomkhosi luhambelana nosuku olulandelayo ngemva kweSabatha [uSonto] indlu kaShammai ithi, "Bageza yonke into ngaphambi kweSabatha." Futhi indlu kaHillel ithi, "Izitsha kumele zigezwe ngaphambi kweSabatha. Kodwa umuntu angageza ngosuku lweSabatha uqobo."

(Shabbat 15:3) Bagoba izingubo ngisho kane noma kahlanu. Futhi basakaza imibhede ebusuku boSonto ukuze isetshenziswe ngeSonto, kodwa hhayi ngeSonto ukuze isetshenziswe ngemva koSonto. U-D. R. Ishmael uthi, "Bagoba izingubo futhi basakaza imibhede ngosuku loMnikelo Wokuxolisa ukuze kusetshenziswe ngeSonto".

Lombhalo libonisa ukuthi Usuku Lokuxolisa lwaphinde lwawa ngoLwesihlanu ngesikhathi iMishnah yaqoqwa.

(Sukkah 5:7) Kathathu ngonyaka zonke izigcawu zobuphristi zazabelana ngokulinganayo ezinikweni zemikhosi nasekwabiweni Kwebhili Elibonisiwe. NgePhentekoste babeyomshela, "Nansi ibhili elingenasivuno, nansi ibhili elinensivuno ngawe ". Ithimba labapristi elinesikhathi senkonzo elihlelwe kulowo sonto yilona elinikela ngezihlatshelo eziphelele zansuku zonke, izihlatshelo eziletwa ngenxa yezifungo nezihlatshelo zokuzithandela, kanye nezinye izihlatshelo zomphakathi. Futhi linikela ngakho konke. Ngosuku lomkhosi olulandela iSabatha, noma ngaphambi noma ngemva kwayo, wonke amathimba abapristi ayalingana ekwabiweni Kwebhili Elibonisiwe.

Ngakho-ke, amaSabatha alandelanayo ayejwayelekile.

Indaba kokushwabana kwesikebhe sikaPhawuli kubonisa ukuthi usuku lwaqala kusihlwa, kwathi ubusuku lwalandelwa yilanga ngokulandelana kwamahora angama-24. Siphinde sibone kulesi sihloko ukuthi usuku aluzange luqale phakathi kobusuku ngekhulu lokuqala.

Izenzo 27:27-33 Kodwa lapho kwafika ubusuku beshumi nane, njengoba sasiphonswa siye phansi siye phezulu e-Adria, cishe phakathi kobusuku abashayeli besikebhe bacabanga ukuthi basondela eduze kwelizwe elithile; 28Baphinde bahlola, bathola amafathom angamashumi amabili; bambe kancane, baphinde bahlola, bathola amafathom ayishumi nanhlanu. 29Besaba ukuthi singawa ematsheni, baphosa izinkunzi ezine ngasemva kwesikebhe, befisa ukuthi sekusele usuku. 30Lapho abasebenzi besikebhe sebehlela ukubaleka esikebheni, behlisa umkhumbi olwandle, ngokubonakala sengathi babefuna baphosa izibambo ngaphambili kwesikebhe, 31 uPhawuli wathi kumphathi wamasosha nakwamasosha, Ngaphandle kwaba laba abahlala esikebheni, aningasindiswa. 32 Khona-ke amasosha asika izintambo zesikebhe, bawashiya lapha. 33 Futhi ngesikhathi usuku selusondela, uPhawuli wabacenga bonke ukuba badle, ethi, Namuhla sekuyizinsuku eziyishumi nane nilinde nihlale nindla, ningakadli lutho. (KJV)

Ushintsho lokuqala usuku ebusuku phakathi kwaba yinto eyadalwa kamuva yiSonto lamaRoma futhi alunayo into yokwenza nesikhathi sangaphambilini. Kubonakala sengathi, ngaphandle kwama-Italy, zonke izizwe zazinenqubo efanayo noma efana nempela yokuqala kosuku.

Imibhalo yeBhayibheli kusukela ngesikhathi sikaMose ikhombisa ukuthi usuku lwaluqondwa ukuqala kusihlwa futhi, njengoba sesibonile, i-Atonement yayigcinwa kusukela ekushoneni kwelanga kuya ekushoneni kwelanga (Lev. 23:32), okusho ukuthi ilanga selishonile futhi kuyizizinda noma EENT. AmaJuda njengamanje bagcina ukusukela ekushoneni kwelanga kuze kube mnyama lapho beqeda ukuzila. Ngakho-ke kunehora cishe angu-25 ngalolo suku.

Lo mkhuba wagcinwa ungashintshi, njengoba sibona ekubuyiselweni ngaphansi kukaNehemia, lapho iSabatha yavikelwa ngokuvala izango zedolobha kusukela kusihlwa kuya kusihlwa.

Nehemia 13:19 Kwathi lapho iminyango yaseJerusalema isiqala ukuba mnyama ngaphambi kweSabatha, ngayalela ukuthi iminyango ivalwe, futhi ngalela ukuthi ingavulwa kuze kube sekuwedlule iSabatha; ngabeka abanye bamakhoboka ami eminyango, ukuze kungangeniswa mthwalo ngosuku lweSabatha. (KJV)

Lombhalo libonisa ukuthi kwaqala ukuba mnyama ngaphambi kweSabatha. Isenzo esisetshenzisiwe yi-tsalal (SHD 6752). futhi sisho..ixhumene ne-tsel, 'ithunzi' futhi sisho 'lapho iminyango yaqala ukuba namathunzi kuyo' noma 'ukubeka amathunzi amade' (bheka uSoncino n. kuvesi 19)Lesi sichasiselo esinikezwe kuSoncino sibalulekile emasikweni okubeka isikhathi phambili kuze kube sekushoneni kwelanga. Siqondwa njengokuthi 'kuseduze nobumnyama' (bheka i-SHD 6751 no-6752).

Izithunzi ezinde ziba khona ntambama ekushoneni kwelanga, ngaphambi nje kobumnyama. Singagcina ngokuthi iSabatha yaqala ngempela lapho sekumnyama. Ngakho-ke usuku luqala kulokho esikubiza ngokuthi Ukudlula Kwesibili Kobusuku Kokuhamba Ngenjini (Evening Nautical Twilight), lapho sekuba mnyama. Umehluko wamaRhabhi wawukuthi usuku lwaqala lapho kwakungasakwazi ukuhlukanisa umbala wothayi obomvu noma oluhlaza okwesibhakabhaka. Lokhu kwehluleka kokukhanya kwenzeka ekupheleni kokudlula kobusuku kokuhamba ngenjini (EENT). Lezi zikhathi ezimbili zokudlula kobusuku yilezi: 1) Ukudlula Kobusuku Kokuphila Komphakathi (Civil Twilight), okuphela lapho ilanga lisemazingeni ayisithupha ngaphansi komngcele wokubuka futhi okusetshenziselwa izibani zomgwaqo; 2) Ukuphela Kokushwabana Kwasolwandle Kusihlwa (EENT) lapho ilanga lisemazingeni ayishumi nambili ngaphansi komngcele wokubuka; kanye 3) Ukuphela Kokushwabana Kwezinkanyezi lapho ilanga lisemazingeni ayishumi nesishiyagalolunye ngaphansi komngcele wokubuka. Ngesikhathi se-EENT kuba mnyama. Ngesikhathi se-BENT (Ukuqala Kokushwabana Kwasolwandle Kusihlwa) kuqala ukuba mnyama emngceleni wokubuka.

Zonke izizwe, kuhlanganise no-Israyeli wasendulo nezizwe zamaJuda, zaqala usuku ebusuku futhi zalandela ubusuku ngosuku, zibala ngobusuku. Lokhu kwakunjalo nakumaJalimane nakumaTeuton ngokujwayelekile. Isisho esilandelayo esivela kuJohn Brady (Clavis Calendaria I-II, eLondon, 1812, ikhasi 98) sithi:

Izizwe ezahlukene ziye zahlukahluka, futhi ngisho nanamuhla azivumelani, ezikhathini zokuqala ukubala kwazo kosuku. AmaTurki namaMahometani babala kusukela ekushoneni kwelanga; kanti ama-Italy, hhayi nje ukuthi aqala ihora lawo lokuqala ekushoneni kwelanga, kodwa abala amahora angamashumi amabili nane ngaphandle kokuncipha, futhi hhayi kabili amahora ayishumi nambili, njengoba kwenziwa kuleli nakwamanye amazwe aseYurophu ngokujwayelekile, ngaphandle kwezingxenye ezithile zaseJalimane, lapho nabo babala amahora angamashumi amabili nane abawubiza ngokuthi "amahora ase-Italy." . ...nakuba usuku lwezenkolo kulo lonke elase-Italy luqala phakathi kwamabili, futhi imikhuba yenkolo yaseRoma ihlelwa ngaso sonke isikhathi ngalelo qhinga, kuyamangaza kakhulu ukuthi usuku lwesintu luvunyelwe ukuqala ngezikhathi ezihlukene, ngaleyo ndlela luphikisana nomkhuba hhayi kuphela cishe wonke amanye amazwe aseYurophu, kodwa nowabokhokho babo; ikakhulukazi njengoba ngokwehluka kokushona kwelanga, okulawula usuku lwesintu,.....

Ngakho-ke sibona ukuthi ngo-1812 ngesikhathi sikaNapoleon nokubuyela emuva kwempi yakhe eMoscow, usuku lwaluqala luphele kusihlwa ebudakeni kweSulumane nakwezinye izindawo, noma ekushoneni kwelanga phakathi kwama-Italy. Ukuqala kosuku phakathi kobusuku ngo-1812 kwakusengumkhuba ongajwayelekile weSonto LamaKatolika laseRoma futhi kwakuyilowo mthombo owawungenisa eYurophu naseNtshonalanga. Kuyindlela yenkolo engenaso isisekelo eBhayibhelini. Ngaphezu kwalokho, uKristu ukhuluma ngosuku namahora ayi-12 nobusuku, okwamanje sekulinganiswa amahora angamashumi amabili nane, njengoba kwakwenziwa ngama-Italy nasezazi zezinkanyezi. Akekho owayeqala usuku ekuseni, ngaphandle kokuba kube yisigaba sesibili samahora ayi-12. Amashumi amabili -usuku lwehora ezingu-24 oluqala phakathi kwamabili kuyisichibiyelo esalandela kamuva sokulinganisa amawashi ukuze sivumelane nezikhathi zezinkolo zaseRoma. Ukulungiswa kwesikhathi bekungaba lula ngokulinganayo (futhi bekufanele kube) kusukela ekuseni nasebusuku ngesikhathi sokulingana kwelanga (equinox) namahora okuqala ngemva kokushona kwelanga (esikubiza ngokuthi ngo-6 p.m.) njengamahora okuqala ekuseni (1 a.s.). esikhundleni sika-7 p.m. I-5 p.m. bekuzohlala iyihora leshumi nanye, njengoba bekunjalo cishe iminyaka eyizinkulungwane eziyisithupha. I-7 a.m. bekufanele ngempela ibe yi-1 a.m. Ku-washi lwezikhathi ezingamashumi amabili nane bekuzoba yi-1300 amahora. Lokhu bekuzohambisana noKristu okufundiswa nguKristu, futhi kuzobuyiselwa eJerusalema kusukela ekuvuselelweni.

Isizathu sokuthi izinhlelo zenkolo zazisuka phakathi kwamabili ebusuku kwakuwukubaluleka kwazo ekuzilolongeni, njengoba zazinenqubo ehlukile yokuzila kunaleyo yeBhayibheli neBandla lasendulo. UBrady uthi igama elithi 'phakathi nosuku' ekuqaleni lalisho ihora lesishiyagalolunye. Uma kubalwa kusukela ngo-6 ekuseni, kwakuyihora lesithathu ntambama "ngaleso sikhathi ingoma yayihlala iculiwa, ngokwemithetho yebandla yasendulo." (ibid., ikhasi 99). Manje 'phakathi kosuku' kusho u-12 emini, mhlawumbe ngoba amaMonki ayephula ukuzila njalo, noma ngoba isikhathi esijwayelekile sokudla sasiphakathi nosuku (bona ibid.). Kufanele siphinde sicabangele leli qiniso lapho sifunda imibhalo yasendulo ekhuluma ngesikhathi sasemini. Igama elithi luncheon livela ekubhalweni okungalungile kwegama elithi nuncheon noma ingoma yasemini.

Akukaze kube khona isikhathi emlandweni lapho incazelo eseDaniel 7:25 ifanele umphakathi nabantu kakhulu kunaseYurophu kusukela ngekhulu le-19 kuze kube manje. Yaqala eRoma ngekhulu lesibili futhi manje isishesha ukufinyelela ekupheleni kwayo.

Igama elithi day livela kwisiSaxon elithi Dæg . Igama libonakala lihambisana ne-Dies noma i-Diis yamaRoma. Abantu bakudala banikeza izinsuku amagama wamaplanethi, ababebiza ngokuthi ama-Dii noma onkulunkulu (ibid., ikhasi 100) futhi leli gama lasetshenziselwa ukujikeleza kwamahora angama-24 komhlaba.

Phakathi kwamaSaxon, Izincwadi eziNgcwele zatholakala ngolimi lwamaSaksoni nguMbusi u-Athelstan (cishe ngo-940) owabeka izijeziso zokuhamba ngemoto ngeSonto njengoba kwakubhekwa ukuthi sekuyisikhundla seSabatha ohlelweni lwamaRoma kusukela ngekhulu lesine. Uhlelo lweSonto nePhasika lwafakwa eBrithani ngamandla amaSaksoni kusukela eSinodini yaseWhitby ngo-664 CE. Kuze kube yilolo suku, iningi laseBrithani lalibingamaSabbatariana amaQuartodeciman. (bheka iphepha The Quartodeciman Disputes (No. 277)). U-Edgar (ca. 960) wamemezela ukuthi lolu suku kumele lugcinwe lungcwele kusukela ngo-3 ntambama ngoMgqibelo kuze kube sekuseni ngoMsombuluko (bheka uBrady, ibid., amakhasi 103-104) . Ngakho-ke isikhathi sokulungiselela ngoLwesihlanu sathuthelwa kuMgqibelo kwathi kwaphinde kwengezwa isikhathi esisha semahora ayishumi nambili. Lena yiyo kuphela ukuphambuka okwaziwayo kosuku olwandisiwe oluphela ekuseni (ngaphandle kokukhonza uRa eGibhithe).

Igama elithi usuku livame ukuqondwa ngezindlela ezimbili, zombili njengesikhathi semahora eyishumi nambili nesikhathi semahora angamashumi amabili nane. Lesi sikhathi sesibili sabizwa ngokuthi iNycthemeron ngabacwaningi bezinkanyezi besikhathi sanamuhla noma sobuciko bokukhiqiza. Nokho, abantu basendulo babengaxolelwa ngokusebenzisa nje igama elithi usuku ukusebenzisa kokubili. Leli kwakuyigama elalijwayelekile ngesikhathi iBhayibheli lihunyushwa futhi liyindlela evamile yokusetshenziswa namuhla (bheka uBrady, ik. 97). Genesa 1:5 kuthiwa ithi ...kwaba kusihlwa kwaba ekuseni kwaba usuku lokuqala. Lolu hlelo kufanele lufundeke nje njenge Usuku Lokuqala noma Usuku Wokuqala. I-Soncino ihumusha lo mbhalo mayelana noSuku Lokuqala njengokuthi kusihlwa nokusa, usuku olulodwa (bheka i-Soncino Chumash, ik. 2) . Umehluko ususelwa ekuhumusheni kukaRashi, okuthola ukuthi uNkulunkulu wayedwa ngalolo suku njengoYedwa, edala ezinye izidalwa zasezulwini ngosuku lwesibili. Lokhu akumelani nokuhlolwa embhalweni kaSoncino uqobo futhi akuhunyushwa kanjalo yinoma yiliphi elinye igunya (bheka iGreen's Interlinear Bible). URashi uyaphutha futhi wethula iphutha elengeziwe elingadingekile maqondana noGenesise 1:1-2.

Amagama kusihlwa 'ereb (SHD 6153), cf. 'arab: ukuhlanganisa) kanye ekuseni (boker (1242), cf. bakker: ukusesha noma ukuhlola) zidlulisela okuphikisanayo kosuku nobusuku. 'Ereb ibonisa ukuhlanganiswa kokukhanya kokushona kwelanga kanti boker ibonisa ukukhanya okucacile kosuku, "njengoba kuyisikhathi lapho kungenzeka ukuhlukanisa ikhwalithi eqondile eyichazayo" (ibid.). Igama elithi usuku lapha lisho igama elithi yôwm (SHD 3117), evela engxenyeni engasetshenziswanga esho ukushisa; isho usuku kanye namahora afudumele. Isetshenziswa, njengoba uStrong esho, ukubonisa izikhathi noma ngokomqondo wangempela, kusukela ekuphumeni kwelanga kuze kube sekushoneni kwalo, noma kusukela ekushoneni kwelanga okukodwa kuya kwesinye, noma ngokomfanekiso, njengesikhala sesikhathi esichazwe ngesihloko esihlobene futhi esivame ukusetshenziswa njengesichasiselo ngaleyo ndlela simela inkathi. Ukusho ukuthi ukusetshenziswa kwayo kugxile emahoreni obusuku kuphela akunangqondo.

Amagama asetshenziselwa ukunciphisa isikhathi emahoreni obusuku kuphela yilezi: yôômâm (SHD 3119), okusho nsuku zonke noma ekukhanyeni kwelanga (bona Deuteronomi 28:66; Joshuwa 1:8; njll.); noma i-shachar (SHD 7837), elisho ukukhanya kwasekuseni, lapho ilanga liphuma (bona Josh. 6:15).

I-Mochorath (SHD 4283) noma i-morrow nayo isetshenziselwa ukukhombisa usuku olulandelayo noma kusasa (bona 1Sam. 30:17; Jona 4:7).

Igama elithi Boqer noma boker (SHD 1242) uma lisetshenziswa ngokwalo kusukela ekuseni kuya ekuseni lisetshenziselwa ukusho kusukela usuku kuya usuku (bona Abahluleli 16:2; 19:26; 2 Samuweli 13: 4) futhi mhlawumbe kuyimbangela yokudideka kwabanye uma kuthathwa yedwa.

Ngakho-ke sibona emininingwaneni ukuthi okungenani kusukela ngesikhathi sikaMose endabeni yokudala, igama elithi usuku lalisetshenziselwa ukubandakanya kokubili ubusuku nentambama njengosuku olulodwa, noma isikhathi semihora engamashumi amabili nane. Akekho omunye umkhombandlela onengqondo wokuhlaziya le mpikiswano.

Sibone ku-IzEnzo 27 ukuthi uPhawuli wayenokuqonda okufanayo esikubona kuNehemia, futhi njengoba sabona emyalezweni kaMose, mayelana noXolelo, kanye nokuqonda okufanayo esikubona kwakusetshenziswa kuze kube ngekhulu le-19. Kuyiminyaka yamuva nje kuphela lapho izikhathi noMthetho kushintshiwe ngokwanele ukuthinta ukusebenza kosuku.

Iviki

Igama elisho iviki ngesiHebheru lithathwe egameni elithi shabuwa noma shabua (SHD 7620). Leli gama lithathwe egameni elithi shaba' (SHD 7650) okusho ukuphelela. Leli yimpande eyinhloko ethathwe futhi esetshenziswa ngencazelo ethi sheba noma shibah (7651). Leli gama liyinombolo eyinhloko eyinhloko engu-7 njengoba ingu-ngcwele egcwele. Ngakho-ke, igama elithi shaba' (7650) lisho ukuzibala ku-7, okusho ukufunga noma ukuthatha isifungo.

Igama elisho iveki lisekelwe noma lithathwe enanini elingcwele lezinsuku eziyisikhombisa. ISabatha ngaleyo ndlela ixhumene ngokuphelele nezimpande zolimi ezisho isikhombisa nokuphelele. Igama elisho isonto livela kuGenesise 29:27-28 naseDaniyeli 9:27. Lisho ngokoqobo ukuthi 'ukwabiwa izinsuku eziyisikhombisa'. Ngakho-ke, lisho isonto (izinsuku eziyisikhombisa) noma isikhathi seminyaka eyisikhombisa.

Igama elisho isonto eTestamenteni Elisha leliGreki elivela esiHebheru – okungukuthi Sabbaton (SGD 4521, evela kuShabbath (7676)). Lona umqondo we-se'nnight noma isikhala phakathi kweSabbath ezimbili.

Isikhathi seviki siphinde sinqunywe ngesisho esisho iSabatha ephelele noma ephelele. Lesi sisho sitholakala emthethweni wePhentekoste.

Levitikus 23:15-21 Futhi nizobala kini kusukela ngomuso emva kweSabatha, kusukela ngosuku enilethe ngalo isigaxa somnikelo wokuvunguza; izinsuku eziyisikhombisa zomSabbatha zizogcwaliseka: 16 Kuze kube kusasa ngemva kosuku lwesikhombisa lomSabbatha nizobalela izinsuku ezingamashumi amahlanu; bese nihambisa i-meal offering entsha eNkosini. 17 Nizokhipha ezindlini zenu izinkwa ezimbili zokuphakamisa ezenziwe ngamathayela amabili e-efa yesishiyagalombili; zizoba ngumgubo bushelelezi; ziphekwe ngembewu yokubolisa; ziyizithelo zokuqala eNkosini. 18 Futhi nihambise nenkwa izinkabi eziyisikhombisa izimvu ezingelona icala zonyaka wokuqala, nenkabi eyodwa encane, nezimbuzi ezimbili ezindoda: kuzoba yisinikelo esitshiswayo kuJehova, kube nesinkwa esinikelwayo, nomnikelo wokuphuza, ngisho nesinikelo esitshiswayo ngomlilo, elinuka kamnandi kuJehova. 19 Khona-ke nizobulala ingane yezimbuzi eyodwa njengesinikelo sesono, nezimvu ezimbili zonyaka wokuqala njengesinikelo sokuthula. 20 Umpristi uzobaphakamisa ngokudlidliza isinkwa sezithelo zokuqala njengomnikelo wokudlulisa phambi kweNkosi, kanye nezimvu ezimbili: kuzoba ngcwele kuNkosi kumpristi. 21Futhi nizokwazisa ngalolo suku ukuthi kumele kube umhlangano ongcwele kini; ningakwenzi msebenzi wokuzithoba; kuyoba umthetho ongunaphakade kuzo zonke izindawo enihlala kuzo ezizukulwaneni zenu zonke. (KJV)

Isikhathi sezinsuku ezingamashumi amahlanu esaqala ngemva kweSabatha yeviki eMkhosini Wesinkwa Esingenamvubelo sineSabatha eziyisikhombisa eziphelele noma ezigcwele. Lokhu kwabizwa ngokuthi uMkhosi Weziviki ngokwezibhalo zeTestamente Elidala (Eks. 34:22; Duteronomi 16:10,16; 2 IziKronike 8:13) . Igama elifanayo elithi shabua (7620) lisetshenziswa. I-Pentekoste ivela egameni elisho ukubala izinsuku ezingamashumi amahlanu. Igama elisho okuphelele, njengakumaSabatha aphelele, ngu-tamiym (SHD 8549) elisho konke. Uma lisetshenziswa njengesihloko, lisho ubuqotho noma iqiniso – ngakho-ke, engenasono, ephelele noma egcwele. Ngakho-ke, izinsuku ezingamashumi amahlanu zePhentekosti ziqukethe amasonto ayisikhombisa aphelele nalungile noma angenasono. Lokhu kuqala ngosuku olulandelayo kuSabatha yeviki futhi kuphela ngosuku olulandelayo kuSabatha yeviki – okungukuthi, uSonto. Ngakho-ke iPentekoste ayikwazi ukuwela ngomhlaka 6 kuSivan njengoba ukubala kuphulwe futhi akukho amasonto ayisikhombisa aphelele noma angenabala noma amaSabatha.

Igama elithi Sabatha (SHD 7676) lihlukile kulelo elisetshenziselwa amaSabatha eMkhosi, abizwa ngokuthi iShabbathown (SHD 7677). Leli gama lisebenza kuwo wonke amaSuku Angcwele eMikhosi ngencazelo yokuba yiSabatha noma uSuku Olungcwele, ngaphandle koSuku Lokuxolisa, okubizwa ngokuthi iShabbath shabbathown. Ngakho-ke incazelo iphinda noma igcizelela umqondo woSuku Olungcwele kakhulu. Amagama asetshenziswe embhalweni ongentla kuLevitikus ekubaleni kuya ePentekoste yiSabatha hhayi i-shabbathown, ngakho-ke kuyacaca ngokuphelele ngokwehlukaniswa okwenziwe esahlukweni ukuthi amaSabatha eviki ayehlanganiswe hhayi noma yiziphi izinsuku ezingcwele; nokuthi iHillel noma ikhhalenda yamaJuda yanamuhla iphutha ngokugubha iSivan 6. Ukungqubuzana kubonakala kuMishnah ekhombisa ukuthi amaFarisi angenise iPentekoste yomhla ka-6 kuSivan, eyayinokwenzeka futhi yenzeka eduze kweSabatha ngaleso sikhathi. Ohlelweni lweThempeli nakumaSamarita, iPentekoste yayihlale ingosuku lokuqala lwesonto noma iSonto.

(Hagigah 2:4) IPentekoste eyayihambisana neLwesihlanu - Indlu kaShammai ithi, "Usuku lokubulala [umnikelo wonke owawulethwa ukuze kuzalisekiswe izimfuneko zokubonakala phambi kweNkosi] lusuku olulandelayo lweSabatha". Futhi Indlu kaHillel ithi, " Usuku lokubulala [umnikelo wonke] alusemva kweSabatha". Kodwa bayavumelana ukuthi uma luhambelana neSabatha, usuku lokubulala [umnikelo wonke] lusemva kweSabatha. Futhi umpristi omkhulu akagqoki izingubo zakhe. Futhi bavunyelwe ukwenza ukuzila noma ukuzila ukudla, ukuze bangavumelani nombono walabo abathi, Usuku lwePentekoste [kumele luhlale lwela] ngemva kweSabatha [ngeSonto].

Ukuze kusekelwe ingxoxo yokuthi iPentekoste inguSivan 6, abanye babheka kwiSeptuaginta (LXX). Le nguqulo, noma kunjalo, yize yayiyincwadi ejwayelekile yeSonto lasendulo, yanqatshwa ngamaJuda amaRhabhi aseJamnia ngemva kokubhujiswa kweThempeli nokusabalala kwabo. Umbhalo weTestamente Elidala waguqulwa kakhulu ngisho ukuze usekele ubuJuda bamaRabi ngaleso sikhathi futhi waba nguMbhalo wamaMasorethi. Lonke lolu daba lwePhentekoste ku-LXX seluhlolwe embhalweni ethi The Omer Count to Pentecost (No. 173). Izimpikiswano ezakhiwe ngalombhalo wokuthi iPentekoste ingu-6 kuSivan aziyikho ngempela.

IPentekoste yayigcinwa ngeSonto ngesikhathi seTempele ngabapristi beTempele kanye namaSamaritha. U-F.F. Bruce uthi ku-The Illustrated Bible Dictionary (J. D. Douglas & N. Hillyer, abahleli, IVP, 1980; ingxenye 'Ikhalenda', iVol. 1, ikhasi 225):

Ngokuvamile, ikhalenda yamaJuda ngesikhathi seTestamente Elisha (okungenani ngaphambi kuka-70 AD) kwalandela ukubala kwamaSadusi, ngoba ngalokho kubala kwakucutshungulwa izinkonzo zesigodlo. Ngakho-ke usuku lwePentekoste lwabaliwa njengosuku lwama-50 ngemva kokwethulwa kwesihloko sokuqala esivunyiwe sebhali, okusho ukuthi, usuku lwama-50 (kufaka phakathi) kusukela ngeSonto lokuqala ngemva kwePhasika (bheka Levitikus 23:15-16); ngakho-ke lwaluhlala lwela ngeSonto, njengoba kunjalo kukhalenda yobuKristu. Ukubala kwamaFarisi, okwaba yisilinganiso esijwayelekile ngemva kuka-AD 70, kuchaza 'isabatha' kuLevitikus 23:15 njengosuku lomkhosi Wesinkwa Esingenamvubelo hhayi isabatha yeviki; ngaleyo ndlela iPentekoste yayihlala iwela ngosuku olufanayo lwenyanga [Sivan 6].

AmaSamaritha neSonto abashintshanga imikhuba yabo maqondana nePhentekoste kusukela ngekhulu lokuqala. Kuyuda kuphela eyashintsha imikhosi yayo, futhi lokhu kwenziwa ukuze kugcinwe izinkambiso ezazingenisiwe. ISonto lamaTrinitari lathinta isonto lapho iPhentekoste yawa khona ngokulawula usuku lwePhasika, kodwa yayihlala iwusuku lweSonto njengoba kwakunjalo ngesikhathi seTempile, futhi kusukela esikhathini sokuboshwa kwama-Asiriya, nangaphambi kwalokho kusukela ngesikhathi sikaMose. Imikhuba yamaSamarita ivela ngaphambi kokuhoxiswa kweTempile Yokuqala nokuboshwa kukaJuda ngo-587 BCE ngakho-ke iveza ngokunembile imikhuba yesikhathi sokuqala seTempile Yokuqala. Imikhuba yafakwa kancane kancane kuJuda nohlelo lwamaFarisi oluvela eBhabhiloni ubukhoboka baseBhabhiloni kamuva. Azizange zibe nomthelela emkhubeni waseThempelini kuze kube yisikhathi sokuwela nokubhujiswa kwaso.

Iviki Lezinsuku Eziyisikhombisa

Umqondo weviki lezinsuku eziyisikhombisa unqunywa ku-Eksodus 20:8-11.

Eksodus 20:8-11 Khumbula usuku lwesabatha, ulugcine lungcwele. 9 Izinsuku eziyisithupha uzosebenza, wenze yonke imisebenzi yakho: 10Kepha usuku lwesikhombisa luyisabatha likaJehova uNkulunkulu wakho; ngalolo suku awukwazi ukwenza msebenzi, noma indodana yakho, noma indodakazi yakho, noma umqashi wakho wesilisa, noma umqashi wakho wesifazane, noma izinkomo zakho, noma umhlali ongumakhelwane wakho ongangaphakathi emnyango wakho: 11Ngokuba izinsuku eziyisithupha iNkosi yenza izulu nomhlaba, ulwandle, nazo zonke izinto ezikuzo, yaphumula ngosuku lwesikhombisa: ngalokho iNkosi yasibusisa usuku lwesabatha, yalungcwalisile. (KJV)

Iviki ngaleyo ndlela liyimithetho elawulwayo neyaphoqelekile eyasungulwa ngokugxila kuSabatha noma usuku lwesikhombisa lweviki, okuyikho futhi kuhlale kuyikho, usuku oluqondwa njengeMgqibelo. Igama ngesiNgisi livela egameni lesiSaksoni elithi Seator (noma okubonakala njengeCrodo, cf. Brady), elivame ukuhlotshaniswa nosaziwayo wamaRoma uSaturn (Brady, amakhasi 122-123). Lolu suku lubizwa ngezilimi zabantu abaningi ngokuthi iSabatha noma ngamagama athathwe kuleli gama. USamuele Bacchiocchi uthuthukisa yonke le ndaba (kusuka kuSabatha kuya kuSonto, Pontifical Gregorian University Press, eRoma, 1977).

Inyanga

Igama elithi inyanga lithathwe egameni elisho inyanga olwase kolimi lwesiSaxon lwendabuko, olwaba yisiNgisi. Igama lesiHebheru lithi chadash noma chodesh (SHD 2320) elisho iNyanga Entsha – ngakho-ke, kusho inyanga. Ngakho-ke, Isibhakabhaka Esisha siyindlela yokunquma ukuqala kwenyanga. I-New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon ithi ngaleli gama (ekhasi 294) lisho Isibhakabhaka Esisha noma Inyanga ..."1. isibhakabhaka esisha njengosuku, isikhathi sesibhakabhaka esisha njengomkhosi wenkolo. 2. inyanga eqala ngesibhakabhaka esisha". Akukho okungabazeka ukuthi ngokomlando inyanga yaqala ngenyanga entsha. Inyanga yayihlale iyisikhathi somkhosi ngesikhathi seTempele, futhi uMpristi Omkhulu wayengena eTempeleni ngalolo suku kanye nangoSonto.

Leli gama lihlobene negama elithi châdar (SHD 2314), elisho ukuzungeza noma ukuvala, ukufihla noma ukumboza. Enothini yalo kuStrong's 2314, iLexicon iyaqhubeka: "(njengento ezungeza) [kusuka ku] II. ukufihla ngemuva kwesigqoko, ukufihla, ukuvalela. IV. ukuzifihla, futhi ukuhlala, ukusala noma ukuhlala ngemuva, njengokufaka inkemba esingqokweni" (ikhasi 294).

Incazelo esisisekelo saleli gama ngokusobala iyisithunzi esiphelele senyanga entsha hhayi ingxenye yenyanga ebonakala kamuva. Udaba lwengxenye yenyanga luhlolwe ephepheni ethi The Golden Calf (No. 222).

Enye igama elisho inyanga ngu-yerach (SHD 3391) (1 AmaKhosi 6:37-38; 8:2; 2 AmaKhosi 15:13; Zech. 11:8). Leli livela engaphezulu yegama elingasetshenziswanga elingacaci incazelo yalo futhi lisho isikhathi sokujikeleza kwenyanga, okusho ukuthi inyanga noma inyanga. Elinye igama yiChaldean yerach (SHD 3393), ehambelana ne-SHD 3391 (Ezra 6:15).

Igama elisho inyanga uma lisetshenziswa ngencazelo yelanga nenyanga liy i-SHD 3394 noma i-SHD 3391. Lingaba i-SHD 3842 (Isa. 24:23; 30: 26). Igama elithi Inyanga Entsha (SHD 2320) lihunyushwa njenge "inyanga" ngesiNgisi. Izimo ezingavamile ziveza ngokusobala ukuthi kubhekiselwa ngosuku oluthile (1 Sam. 20:5,18,24; 2 AmaKhosi 4:23; IHubo 81:3; Isa. 66:23; Hezeki. 46:1,6; Amosi 8:5). Izinyanga-ke ziyinyanga entsha yokuqala, eyesibili, eyesithathu njll.

Ngakho-ke iNyanga Entsha iyiphoqo eliyinhloko noma elinqumayo lenyanga. Iyisisekelo sokubala izikhathi ngaphakathi kwenyanga. Lokhu kuyafana nazo zonke Izinsuku Ezihlwanyelweyo, kuhlanganisa neNyanga Entsha uqobo (bheka amaphepha INyanga Entsha (No. 125); INyanga Entsha yase-Israyeli (No. 132); kanye neZivuno ZikaNkulunkulu, Izihlatshelo zeNyanga Entsha, kanye ne-144 ,000 (No. 120)). Amazwana mayelana nezinyanga enziwe ephepheni ethi Izinyanga Ezintsha Zase-Israyeli (No. 132) aphinde ahlolwe ngezansi ukuze abonise ukulandelana nokubaluleka kokusetshenziswa kwazo.

Igama lesiSaksoni elithi Almanac libonakala lithathwe emagameni esi-Aramaic athi al no manach asho ukubala. UVerstigan, njengoba eyedwa kuphela ongafani nabanye, uthi noma kunjalo livela ku-al mon aght, okungukuthi al mon heed noma ukunaka izinyanga. Impela, umqondo wezinsuku eziqala futhi eziphela ekushoneni kwelanga noma ebusuku obumnyama uhambisana nalomthombo wasempumalanga (bheka uBrady, amakhasi 42-43). Ama-almanac wokuqala ayewamakhalenda wesijikelezo senyanga, acwengekile ezingcezweni ezine zokhuni, asuselwa ochungechungeni lwezinsuku ezingama-30 nezingama-29 oluhambisana nesikhathi senyanga, oluqondisa ukuhlangana kwenkanyezi nenyanga kanye nenyanga egcwele. Uchungechunge olushintshashintshayo lwezinsuku lwaluphinde lwaba umkhuba wesi-Arabhu. Ikhophi ye-Almanac yokuqala yamaSaxon itholakala kuBrady (op. cit., Vol. 1, phakathi kwama-pp. 42-43). Enye endala kakhulu isesikoleni iSt Johns College, eCambridge, eNgilandi.

Izinyanga Zonyaka

Inkanyezi nayo iyisibonakaliso ngoba ihlale ihleleka izigaba. Inkanyezi Entsha imele ukuqala kwemisebenzi yesigaba ngasinye. Kunezinyanga eziyishumi nambili ngonyaka (ngaphandle kokungeza usuku) (1 AmaKhosi 4:7; 1 IziKronike 27:1-15). Ngokuvamile kubalwa ukuthi zinemihla engu-30 ubude futhi yilokho okubhekiselwa ngakho ngokweprofethi (Gen. 7:11; 8:3-4; Num. 20:29; Deut. 21:13; 34:8; Est. 4:11; Dan. 6:7-13).

Inyanga yePhasika, ebizwa ngeNisan noma i-Abib, iyalelwe ngokukhethekile iNkosi ukuba isibe ukuqala konyaka (bona futhi Num. 9:1-3; 33:3; Josh. 4:19; Ezek. 45:18,21). Lolu qalo lubonisa ukukhululwa kwe-Israyeli kaNkulunkulu ohlelweni lomhlaba (Gal. 1:4; Rev. 14:4).

U-Abib unqunywa ngenyanga entsha eseduze kwe-equinox yasentwasahlobo esigabeni saseNyakatho, eqala isikhathi sasehlobo. I-equinox yasekwindla esigabeni saseNyakatho iqala isikhathi sobusika. Lezi yizikhathi ezimbili ezishiwo eBhayibhelini (Gen. 8:22; Ps. 74:17). Ukubala kuyaqondakala kahle:

Ukubuka i-equinox yasekwindla, okungukuthi, 'ukuphuma konyaka' (bona Ex. 23:16), kanye ne-equinox yentwasahlobo, ebizwa ngokuthi 'ukubuya konyaka' (1 Ki. 20:26; 2 Ch. 36:10 AV), kwakubalulekile ekulawuleni ikhalenda futhi-ke nemikhosi. Ngakho-ke unyaka waqala ngenyanga entsha eseduze kwe-equinox yasentwasahlobo lapho ilanga lalikwi-Aries (Jos., Ant. 3.201 [kungcono ukubona Ant. (Izinto zasendulo zamaJuda) III.x.5]), futhi iPhasika ngosuku lweshumi nane lukaNisan lwavumelana nenyanga egcwele yokuqala (Eks. 12:2-6). (I-Illustrated Bible Dictionary, J D Douglas & N Hillyer, abahleli, IVP, 1980; ath. 'Ikhalenda', Vol. 1, ikhasi 223).

Izinyanga zibhalwe ngokulandelana ukuze unyaka ukwaziwe futhi ungadideki kamuva (Eks. 12:2; 13:4; 2 IziKronike 30: 2; Neh. 8:2). Izinyanga nemijikelezo yabapristi zonke zibhalwe ku-1 IziKronike 27:1-15. Izinyanga ezintsha zazibhalwe ezinsukwini zokukhonza kanye neSabatha nezinsuku ezingcwele kuNumeri 28 no-29 (ikakhulukazi Numeri 28:1-2,11,14) .

Indlela yokunquma inyanga yokuqala yonyaka (ebizwa ngeNisan noma i-Abib) ithi isikhathi sePhasika ngomhla ka-14 no-15 Nisan kumele siwele ngemva kokulingana kwelanga. Ngakho-ke, usuku lokulungiselela lwango-14 lungawela ngosuku lokulingana kwelanga kodwa usuku lwango-15 kumele luwele ngemva kwalokho. Lezi kwakuyizimiso ezimbili ezazilawula kuze kube sekulungisweni kukaHillel. USchürer ukhuluma ngomthetho ophathelene nePhasika esihlomathisweni sakhe mayelana nekhalenda.Izinyanga zazivame ukunombolwa futhi zonke izinyanga azihlanganiswanga ngamagama eMibhalweni Engcwele. Izinyanga zonyaka yilezi:

1. Nisan (Mashi-Ephreli) (noma Abib: Kanaanite)

2. Iyyar (Ephreli-Meyi) (noma Ziv: Kanaanite)

3. Sivan (Meyi-Juni)

4. Tammuz (Juni-Julayi)

5. Ab (Julayi-Agasti)

6. Elul (Agasti-Septhemba)

7. Tishri (Septhemba-Okthoba) (noma Ethanim: Kanaani)

8. Marcheshvan (Okthoba-Novemba) (noma Bul: Kanaani)

9. Chislev (Novemba-Disemba)

10. Tebeth (Disemba-Januwari)

11. Shebat (Januwari-Febhuwari)

12. Adar (Febhuwari-Mashi)

Okulingana nakho kwaseBhabhiloni yilezi:

1. Nisanu: inyanga yokunikela

2. Ayaru: inyanga yokuhamba komkhosi

3. Simanu: isikhathi esinqunyiwe noma isikhathi sokwenza izitini

4. Du-uzu: inyanga kaTammuz unkulunkulu wokuvundisa5. Abu: inyanga yezibani

6. Elulu noma Ululu: inyanga yokuhlanza

7. Teshritu: inyanga yokuqala

8. Arah-samna: inyanga yesishiyagalombili

9. Kislimu: enencazelo engacaci

10. Tebitu: inyanga yokugxuma (emanzini)

11. Shabatu: inyanga yezivunguvungu nemvula

12. Adaru: inyanga yesibaya sokuthungela.

Isijikelezo seenyanga eziyishumi nambili zenkanyezi (izinsuku ezingama-354¼) sifushane kunonyaka welanga (izinsuku ezingama-365¼). Ngenxa yokuthi umkhosi wePhasika-Mazzoth wasentwasahlobo, oqala isijikelezo samakhosi ezolimo, kwakudingeka ugcinwe ngesikhathi esinqunyiwe sonyaka, kuyacaca ukuthi kungani inyanga eyengeziwe ifakwa ku-Adar ekupheleni konyaka.IPhasika kumele ihambisane nokuvuna kokuqala (okulandela i-equinox) ngaleyo ndlela ukuqala konyaka kuncike endaweni yenyanga ngaleso sikhathi lapho ukuvuna kwebhali kuqala ukwenzeka.

Igama elithi Abib lisho izindlebe eziluhlaza futhi izindlebe eziluhlaza zazisikwa zaphathwa, zingakafiki esigabeni sokuvuna esimhlophe. Okokuqala kokuvuna izindlebe eziluhlaza kwasikwa kwaphonswa phezulu njengeNdebe Yokuphonsa, ngaleyo ndlela kwaqala ukubalwa kwe-omer kuya ePentekoste. Ulandelelwano kuJoshuwa kwakuthi bathathe iZwe Elingcwele baze badla umbila omdala ekuseni ngemva kwePhasika, okusho ekuseni kosuku lwe-15 lwenyanga yokuqala, kwaze kwaphela i-manna (Joshuwa 5:11). Izindlebe eziluhlaza azikhulunywa ngazo ngoba bashisa izindlebe ezintsha ze-Abib ngemva kweSibophelo Sokudlulisa, okwakungakenzeki okwamanje. Ngakho-ke, kukhulunywa kuphela ngombila omdala odlwayo. Isibophelo Sokudlulisa sasimelela uMesiya owayengowokuqala ovukile kwabafileyo.

Isifanekiso somoya sibaluleke kakhulu. Imasiko incike ezinyangeni ezintsha, hhayi okuphambene nalokho. Igama lenyanga eyengeziwe nguWeAdar (noma Adar II) ngokweM. Ned VIII.5 (bona i-Interpreter's Dictionary of the Bible, iVolumu 1, ikhasi 487). Izibalo zamaRabi zikhombisa ukuthi eminyakeni eyisikhombisa kwengu-19 kunenyanga eyengeziwe, esiyibiza ngokuthi u-Adar II.

Njengoba sesibonile, izinyanga zinqunywa yiZinyanga Ezintsha futhi uhlelo lonke Lokusindiswa luyavezwa kusukela kuNyanga Entsha ngayinye ngokubala Izinkonzo kanye nokuboniswa kwazo emjikelezweni wokuvuna kokuqina kwempela. Unyaka ususelwe ngonyaka wesifanekiso noma wokubikezela onamazinsuku angu-360, okuwizinyanga eziyishumi nambili ezinamazinsuku angu-30 (bona iphepha Iziqoqo ZikaNkulunkulu, Izihlatshelo Zenyanga Entsha, kanye nama-144,000 (No. 120) ukuze uthole imiphumela yamaMkhosi nama-144,000) lokhu kwaziwa njengokuthi isikhathi. Lesi sikhathi singaphinde sandiswe ngokweprofethi, ngesisekelo sonyaka ngosuku, sibe iminyaka engu-360. Izikhathi eziyisikhombisa zingiminyaka engu-2,520, ngesigamu salelo sikhathi (noma iminyaka engu-1,260) okuyisikhathi, izikhathi nesigamu seDaniel 12:7.

Kuyaphawulwa embhalweni uMose Nezikhohlo ZaseGibithe (No. 105) ukuthi uNkulunkulu wabhekana nohlelo lwamaGibhithe nezithixo zalo nge-Exodus. UNkulunkulu wabhekana nohlelo lwaseBhabhiloni ngokusungulwa okufanele kweKalenda neSonto. Kufanele kuqashelwe ukuthi uhlelo lwaseBhabhiloni lwaqala unyaka kusukela enyangeni yokuqala, iTeshritu noma iTishri. Kusukela kule nyanga uMesiya uzosungula ukuqala okusha, okufanekiswa yiMkhosi Wezimpempe, Usuku Lokuxolisa kanye NeSidlo Sezindlu Zesikhashana.

uTishri unqunywa ngenyanga entsha, okuyiSidlo Sezimpempe. Kwaphawulwa ephepheni elithi Izinyezi Ezintsha Zase-Israyeli (No. 132) ukuthi inyanga yokuqala yamenyezelwa njengeNyanga Yesikhombisa. Kwaphawulwa lapho ukuthi lo mlandelo wamele ukusungulwa ngaphansi kweMesiya kwezigaba eziyisikhombisa zeSonto Eziyisikhombisa. Ukubaluleka kuchazwe emaphepheni mayelana NeNyanga Entsha. Incazelo yokuphawulwa kwezinkathi zokugubha iphindwa (iphinde icashunwe ngezansi evela kuThe New Moons (No. 125):

Unyaka wawenziwa uqale ngenyanga yokunikela ngesihlatshelo eyayimela isihlatshelo sePhasika sikaMesiya. Le nyanga yaqala isivuno esasiphinde saba sokuqala ochungechungeni lwesivuno, okungukuthi, isivuno sebhontshisi. UNkulunkulu wabe eseqhubeka nenqubo yezivuno ngesigaba ngasinye esinezigaba ezintathu zesivuno. Lezi yilezi: iPhasika neSinkwa Esingenamvubelo, uMkhosi Weziviki, noMkhosi Wezindlu Zesikhashana noma uMkhosi Wokuqoqwa.

Umkhosi Wezinyanga uzifanekisela isivuno seBandla ngaphambi kokubuya kweMesiya. Lena inqubo eqhubekayo.Ngakho-ke iPentekoste iwukuqala kochungechunge oluqhubeka izinyanga ezinhlanu kusukela kuSivan kuya kuTishri, yize kuneziyisikhombisa ochungechungeni kusukela kuNisan kuya kuTishri. Lezi eziyisihlanu ziyizitshe uDavide azithatha emfuleni (bona iphepha uDavide noGoliyathi (No. 126) ). ISardis neLaodicea ziyasuswa. USivan uqala ukwakhiwa kwezitini zeThempeli likaNkulunkulu. Ulandelana bese kubandakanya ukuzalwa kabusha (Du-uzu: Tammuz), izibani (Abu: Ab) noma amakhandlela ebandla kanye nokuhlanzwa (Elulu: Elul) kwabakhululweyo. Ngakho-ke izinyanga kusukela kuSimanu (Sivan) kuya kuTeshritu (Tishri) zibalwa kusetshenziswa izifanekiso zobuKristu ngaleyo ndlela zisusa zaseBhabhiloni. Ukushiswa kwezibani ngomhlaka 9-10 Ab kwavunyelwa ngenxa yokukhonza izithombe kwamaSirayeli ngokwesiko laseBhabhiloni.

Izinyanga ziyi-12 zonke, kanti inyanga yeshumi nantathu (Adar II) ifakwa phakathi izikhathi eziyisikhombisa eminyakeni engu-19. Le minyaka engu-19 imaka umjikelezo ophelele. Izinyanga uqobo zinquma lesi sikhathi njengoba zijikeleza ezikhathini zonyaka. Izihlatshelo zemikhosi zifinyelela ku-72 unyaka wonke, futhi zihlanganisa: amaSabatha angamashumi amahlanu nambili, izinsuku eziyisikhombisa eziNgcwele, kanye nezinyanga eziyishumi nambili ezintsha kanye neNikezelo yeSihluthulelo Sokuvunguza. Umkhosi wamaTrompethi ngokwemvelo uyisipho esiphindwe kabili, njengoba kuwumkhosi wenyanga entsha futhi uwumkhosi wokudla (Num. 29: 1-6).

Isidlo seNkaba ePhuzwayo, uma sihlanganiswa namaMkhosi neNyanga Ezintsha, sinencazelo enkulu, okukhulunywe ngakho embhalweni ethi Izivuno zikaNkulunkulu, Izidlo zeNyanga Entsha, kanye no-144,000 (No. 120). Ubudlelwano bezinyanga ezengeziwe bunehlobano nokuphathwa kukaNkulunkulu ngaphakathi kuka-Israyeli nakwisistimu yezulu, njengoba kuphawulwe embhalweni Izinyanga Ezintsha Zase-Israyeli (No. 132). Yonke imisebenzi kaNkulunkulu ekudalweni iphathelene nezimpawu ezibonakaliswa hhayi kuphela ekunyakazeni kwezulu kodwa futhi ekwabiweni kwenhlangano nomthwalo wemfanelo wase-Israyeli. ISrayeli, njengombuso kanye neSonto ngaphansi kwesivumelwano, isekelwe kule mibudlelwano (bheka umbhalo Isivumelwano SikaNkulunkulu (No. 152)) .

Isicaphuno esivela ephepheni No. 125 siyaqhubeka:

Ubudlelwano busekelwe emsebenzini wenyanga eyengeziwe njengoba yenzeka nezinyanga eziyishumi nambili ezijwayelekile. Israyeli imele lolu hlelo ngezinhlanga. Israyeli inezizwe eziyishumi nambili. Lezi yilezi, zisuka enyakatho: uDan, uAsher, uNaphtali, uJuda, uIssachar, uZebulun, uReuben, uSimeon, uGad, uEphraim, uManasse, uBenjamin (bona INumeri 10:11; qhathanisa uHezekeli 1:4 ff.). Uhlanga lukaLevi lugxile etabernakeleni. Ngakho-ke kunezizwe eziyishumi nambili, kodwa uJosefa unelungelo lokuzalwa futhi uhlukaniswe izabelo ezimbili ukuze kwakheke izizwe eziyishumi nambili, kanti uhlanga lukaLevi lushiya isabelo salo ukuze lwenze umsebenzi wobuphristi. Ngakho-ke uhlelo lomsebenzi we-Israyeli wenyama lwamiswa ezinkanyezini ekudalweni. U-Adar II umele ubuphristi njengenyanga yesishumi nantathu nesizwe. Le nyanga yenzeka izikhathi eziyisikhombisa emjikelezweni.

Lo mjikelezo umele iziphefumulo eziyisikhombisa zikaNkulunkulu njengoba ziqhuba imisebenzi yazo ngaphansi kwezingelosi zamabandla ayisikhombisa. Le nkinga ayinakuxazululwa noma ukuqondwa ngaphandle kokuqonda Izinyanga Ezintsha.

Izinyanga Ezintsha zaziyinhloko ohlelweni lokukhuleka njengoba kwamiswa kukhalenda lamaHebheru. Kwakudingeka zigcinwe ngendlela efanele futhi ukuqonda kwazo kwakuyisihloko esiyinhloko ekuqondeni uHlelo Lokusindiswa. Uhlelo lwama-Israyeli lwaphambuka ekukholweni futhi lwaphazanyiswa njalo. Kwakumele lubuyiselwe njalo ngummeleli oqokiwe kaNkulunkulu. Kwakunezibuyiselo eziningi nokuphazamiseka okuningi ekuzimiseleni kohlelo.

Kuyabonakala ukuthi Inyanga Entsha yayiyisihloko esiyinhloko sokubala ikhalenda yenkolo. Lokhu kwasetshenziswa kabi kaningi. Isikhathi sokugcina nesokuqhubekayo sikaJuda sasingu ngaphansi kukaRabbi Hillel II ngo-358 CE, lapho amaSabatha yesevele ayinzima kakhulu ngenxa yamasiko angenisiwe kangangokuthi yonke indlela yokubala kwadingeka ishintshwe ukuze kube nokwenzeka ukugcina amasiko asungulwe ngamaFarisi. Ukubuka kwenziwa ukulawula Izinyanga Ezintsha ukuze amasiko agcinwe. Ukuze kulawulwe abantu ababeyophikisa ukumemezela okuchanekileyo kweNyanga Entsha, kwenziwa nezinye izithiyo, njengokuthi ubani ongaba umfakazi othembekile weNyanga Entsha. Abesifazane bakhanselwa njengabafakazi kanye nezinye izinhlobo zabantu ababeyobuka bodwa, njengabanikazi bamapigeoni (bona iMishnah ukuze ubone izinhlobo).

Ake sibheke amazwana ngesimo somlando avela embhalweni wephepha ethi INyanga Entsha (No. 125):

Isikhundla Somlando Jikelele

Umkhosi Wenyanga Entsha, owaziwa ngamaJuda ngokuthi iRosh Hodesh, wawubanjwa ngosuku lokuqala lwenyanga, lapho kuvela khona isigaba sokuqala senyanga (Hayyim Schauss The Jewish Festivals: History and Observance, tr. Samuel Jaffe, Schocken Books, New York, 1938, p. 275). Ngakho-ke ixhunyaniswa nokubonakala kweNyanga Entsha.Kwakukhona isikhathi lapho iRosh Chodesh yayingumkhosi omkhulu, ebaluleke kakhulu kunoSabatha lwesonto...Esinye sezizathu zokubaluleka kwayo kwakungokuthi usuku lwemikhosi yonke yamaJuda lwaluncike eNyanga Entsha (ibid., ikhasi 274).

Lesi siphikiso siwukucabanga nje. IBhayibheli libonisa ukuthi yayibalulekile kodwa ingadluli uSabatha ngokubaluleka. Yayibaluleke kakhulu kunemikhosi njengoba sizobona.

IBhayibheli liyalinganisa ngokusobala iNyanga Entsha nemikhosi (Num. 10:10). Umkhosi weNyanga Entsha wawuyusuku lomkhosi futhi wawugujwa ngosuku olulandelayo ngemva kokubonwa kweNyanga Entsha (New Catholic Encyclopedia, Vol. 10, McGraw Hill, NY, 1967, ikhasi 382)

"Esikhathini sokuqala sobuRabhi usuku lweNyanga Entsha lwamiswa yiSanhedrin eJerusalema, ngemva kokwamukela ubufakazi babafakazi bamehlo ababebika ukuthi babone inyanga entsha. Ngezinye izikhathi amaRabi ayehlala ebambezela iRosh Hodesh ngenhloso yokuvimbela Usuku Lokuxolisa ukuthi lungawi ngoLwesihlanu noma ngeSonto. Ikhalenda elingaguquki lasethwa nguHillel II ngo-358 CE futhi lokhu kwahlinzeka ngosuku oluqondile lweRosh Hodesh ngayinye ngokususelwa ekubalweni kwezinkanyezi nasemibalweni" (I-Ency. yeJudaism, Geoffery Widoger, Macmillan, NY, 1989, ikhasi 502).

Qaphela ukuthi lokhu kwenzeka ezikhathini zokuqala zamaRabi. Lokho kwakusemva kakhulu kokuwa kweThempeli ngo-70 CE. Ngakho-ke ukuphathwa kweNyanga Entsha ngamaRabi kwagcinwa kukhalenda kaHillel. Akunagunya eBhayibhelini.

Lapha sinobufakazi bokuhlehliswa ngenhloso ngaphambi kwekhalenda kaHillel. Qaphela ukuthi asibhekani nesikhathi seTempele Sesibili kodwa nezikhathi zamaRabi zokuqala kamuva. Nokho, izimangalo zeNew Catholic Encyclopedia mayelana nokuhlehliswa kwaze kwaba usuku olulandelayo zibonisa ukungazi kahle izikhathi zokuhlehliswa. Kwakucatshangwa ukuthi Inyanga Entsha iqala ukubonisa isigamu sayo cishe emahoreni ayisithupha ngemuva kokuhlangana kwenkanyezi. Ngakho-ke kwakuhlehliswa kuphela uma ukuhlangana kwenyanga noma inyanga entsha emnyama ngokuphelele kwenzeka ngemva kwamahora angu-1200. Lo mthetho wamiselwa ekuhlehlisweni. Isisho siyaqhubeka:

Akukho ukungabaza ukuthi umkhosi wenyanga entsha kudala wawubalulekile okungenani njengowesabatha."Umkhosi wenyanga entsha wakudala wawumile okungenani ezingeni elifanayo nelesabatha. (J Wellhausen, Prolegomena to the History of Israel, 1885, ikhasi 113)."

Inyanga Entsha kwakuyisikhathi esingcwele ngempela futhi yayigujwa ngosuku lokunqunywa kweNyanga Entsha ngokuhlangana kwenkanyezi nenyanga. Lokhu kwakubalwa kusengaphambili. Lo mqalo omusha wawuphawulwa ngemihlatshelo ekhethekile (Num. 28:11-15) lapho kwakudlalwa khona izimpempe (Num. 10:10; Ps. 81:3). Umsebenzi ojwayelekile wawungawenziwa. Inkosi yayibamba imikhosi ekhethekile ngenyanga entsha. UDavide ukhuluma ngokubaluleka kwalokhu ku-1 Samuweli 20:5. UDavide wayezobe engabikho enkantolo ngoba isihlalo sakhe etafuleni sasizobe singekho. Babekwazi kahle kusengaphambili ngenyanga entsha eyayizayo.

1 Samuweli 20:18 Khona-ke uJonathani wathi kuDavide, Kusasa yinyanga entsha; futhi uzobe ungabonakali, ngoba isihlalo sakho izoba ingenalutho. (KJV)

Ngakho-ke, Izinyanga Ezintsha kwakuyizingqungquthela eziphoqelekile eNkantolo yase-Israyeli, ezazaziwa kusengaphambili. Lokhu kwenza kube yize noma yisiphi isicelo sohlelo lokubuka izinkanyezi. uDavide wagcina Izinyanga Ezintsha kanye neSabatha nemikhosi ngenombolo, ngokwalelo ayalelwe yona (1 IziKronike 23:30-31). Kwakukhona-ke uhlelo olumisiwe kusukela kudala. uSolomoni naye wawugcina lawa masuku. Lena yayiyimithetho engapheli kwa-Israyeli.

Izinyanga Ezintsha zikhulunywa ngazo zibekwa phambili kuneMikhosi.

2 IziKronike 2:4 Nansi, ngiyakha indlu egameni leNkosi uNkulunkulu wami, ukuyinikela kuye, nokutshisa phambi kwakhe umhlobiso onambitheka kamnandi, nesinkwa esibekelwe njalo, neminikelo eshiswayo ekuseni nasebusuku, ngezinsuku zamaSabatha, nangezinyanga ezintsha, nangezinkonzo ezinkulu zeNkosi uNkulunkulu wethu. Lo ngumthetho ongunaphakade kwa-Israyeli. (KJV)

Izinyanga Ezintsha zazigcinwa, kanye nezabatha nemikhosi ebekiwe, ngu-Elisha (2 Ababusi 4:23), nangu-Hezekiya, njengoba kubhalwe eMthethweni kaJehova (2 IziKronike 31:3). Lo mkhuba waqhubeka ngu-Ezra (Ezra 3:5) noNehemia (Neh. 10:29-33). Yaqhubeka kuze kube ngesikhathi sikaKristu nabeZaphostola, futhi iKhalenda, kuhlanganisa nezinyanga ezintsha, yayigcinwa eKolose (Kol. 2:16). Inhloso yeKalenda kumaSabatha, ezinyangeni ezintsha nasemikhosini ebekiwe kwakuwukuba kube izinkumbulo zika-Israyeli phambi kukaNkulunkulu, nokuxolisa izono (Num. 10:10, 33). Lo mthetho ubekwe ngokulandelana nangesahluko okufanayo noHlelo Lempi luka-Israyeli.

Ikhalenda ngaleyo ndlela iyingxenye ebalulekile Yesivumelwano sikaNkulunkulu nasenhlosweni kaNkulunkulu ngaphakathi Kwehlelo Lokusindiswa.Inyanga Entsha kumele iphathwe njengosuku lokukhonza nokuhlangana, njengamaSabatha nemikhosi (1Sam. 20:5,18; Isa. 66:23; Ezek. 46:1-3). Ukunikela ngezipho akuyona indaba, njengoba sekugcwaliswe kuMesiya. Ukulalela yindaba (Jer. 7:22-24; Heb. 10:1-6).

Isicaphuno esivela ephepheni No. 125 siyaqhubeka:

Unyaka Omusha enyangeni entsha yenyanga yokuqala u-Abib wawubalulekile kakhulu (IHubo 81:3-5; bheka. Inkanyezi Entsha nonyaka omusha (No. 213). Inkanyezi Entsha yenyanga yesikhombisa yayingcwaliswe ngokukhethekile (Lev. 23:24-25; Num. 29:1-6) .

2 AmaKhosi 4:23 iphakamisa ukuthi kokubili iNyanga Entsha kanye neSabatha kwakubhekwa njengokunikeza ithuba lokubuza abaprofethi, futhi uHezekeli ugqamisa iNyanga Entsha njengosuku olukhethekile lokukhuleka (Hez. 46:1,3).

[AmaJudaica kanye nobuJuda besimanje bathi]: Ekuqaleni, iNyanga Entsha kuthiwa yayingahlelwa ngokwezibalo zezinkanyezi, kodwa kwakumemezelwa ngokusemthethweni ngemva kokuba izifakazi sezifakazele ukuvela kabusha kwesigamu senyanga. Iziphathimandla zamaRhabhi zithi ngomhla ka-30 wenyanga ngayinye, amalungu eNkantolo Ephakeme ayehlangana ensimini yaseJerusalema ebizwa ngeBeit Ya'azek, lapho ayelinda khona ukuthola ubufakazi bezifakazi ezimbili ezithembekile; baze bangcwela Inyanga Entsha. Uma isigamu senyanga singabonakali ngosuku lwama-30, i- Inyanga Entsha yayigujwa ngokuzenzakalelayo ngosuku lwama-31. Ukuze kwaziswe abantu ngokuqala kwenyanga, kwavutha izibani eNtabeni Yama-Oliva futhi kusuka lapho kwaya kuyo yonke izwe nasezingxenyeni zeDiaspora.

[Kuthiwa kamuva-ke] Nokho, amaSamarita aqala ukubasa izibani ezidukisayo, kwathi iNkantolo Ephakeme yathumela izithunywa emiphakathini ekude. AmaJuda ayehlala kude neJerusalema ayehlale egubha usuku lwama-30 lwenyanga njengeNyanga Entsha. Ngezikhathi lapho beqondiswa ngokuhlehliswa kwayo kuze kube usuku lwama-31, nabo babeqaphela lolu suku lwesibili njengeNyanga Entsha (RH 1:3-2:7). Phakathi nekhulu lesine, osolwazi basungula ikhalenda elizinzile futhi ukumemezelwa komphakathi kweNyanga Entsha kwamiswa. Isidumbu somkhuba wokuqala, nokho, sigcinwe emkhubeni wesinagoge wokumemezela iNyanga Entsha ngoMgqibelo ongaphambi komgubho wayo (Ency. Judaica, Vol. 12, p. 1039).

Lolu hlelo lubufakazi bokuphathwa kweKhalenda ngamaRabi. Akukaze kube nenyanga ende kungezinsuku ezingamashumi amathathu – futhi babelwazi lelo qiniso. Qaphela futhi amazwana kaJohn Bowman mayelana namaSamarita nokwamukelwa kwale mkhankaso yamaRhabhi okukhulunywe ngayo ngenhla. Uhlelo lokuqala lwalusekelwe ekubaleni ngokuya ngokuhlangana kwenyanga nezinkanyezi, futhi amaSadusi namaSamarita bobabili benza okufanayo. Qaphela amazwana lapha okuthi kamuva amaSamarita baqala ukukhanyisa izibani ezidukisayo: Kungani kamuva? AmaSamarita awazange ashintshe uhlelo lwawo. Lwahamba lunjalo iminyaka engaphezu kwamakhulu amabili nanhlanu yobuJuda obuzimele, obashintsha kakhulu ngemva kokubhujiswa kweThempeli. KwakuyiJuda eyayiqala ukudlala ngekhalenda ngokusekelwe ezivumelwaneni zabaphostoli ezingavunyelwe noma ezingamukelwa ngesikhathi seThempeli. Ukuphathwa kwekhalenda kwakungenxa yokuthi iziphathimandla zazingakayithuthukisi indlela echanekile yokumisela ukulibaziseka ukuze kuvikelwe amasiko. Lokhu kwathinta inani lenyanga ezingamashumi amathathu -izinyanga zonyaka, njengoba sizobona kamuva. Lomphumela waba yinto engachazeki futhi engavumelani nemikhuba yakudala.

Izinyanga Ezintsha azikhulunywa ngazo kuLevitikus 23 ngoba lona akuyona uhlu oluphelele lwezinsuku zokukhonza zakwa-Israyeli neKalenda Engcwele. Izibalo 28 no-29 zikhombisa uhlu oluphelele kuphela lwezinsuku zokukhonza. Ukudluliswa -Isipho Sezimbiza Esishukumiswayo sifakiwe kuLevitikus 23 nakuba ingeyona iSuku Elingcwele, ngoba siyisici esibalulekile seMkhosi Wesinkwa Esingenamvubkolanga, futhi siyisakhi esiyinhloko seMivuno kaNkulunkulu. Isipho Sezimbiza Esishukumiswayo kumele sigcinwe kanye nemikhosi (bona iphepha Isipho Sezimbiza Esishukumiswayo (No. 106b)).

Kuyabonakala emlandweni ukuthi ikhalenda yamaJuda yanamuhla ayizange iqalwe ukulungiswa kuze kube phakathi nekhulu lesine, ngokusho kwezazi zamaJuda. Kamuva yaphinde yalungiswa futhi yashintshwa kuze kube ikhulu le-11. Ukubala ngokunembile kweNyanga Entsha kususwa noma yikuphi ukungaqiniseki ekubaleni, noma ekugujweni kwamazwe ngamazwe kweNyanga Entsha.

Ngakho-ke, inqubo yakudala yamaRhabhi amaJuda yayingukuthi, lapho iNyanga Entsha ingabonwa ngosuku oluyona (okungukuthi iwela phakathi kwamahora okukhanya kwelanga), ibonwa ngosuku olulandelayo. Lokhu empeleni kuyinkohliso ngoba iNyanga Entsha ivame ukungena kulesi sigaba njengomthetho. Lowo futhi wawuyimigomo yokuqala yangemva kweThempeli eyayethulwa ekugcineni iNyanga Entsha. Ayihlangene nokubalwa kweMolad kaTishri, njengoba kumisiwe kusukela ngekhulu lesine ngaphansi kukaHillel II. Muva nje, sekuphukile kakhulu, njengoba kuchazwe ephepheni elithi Izinyanga Ezintsha (No. 125).

Siyaqhubeka nesisho:

Kwaba yisiko ngokufika kweSosioloji nokutadisha izinkolo ezisathuthuka ukubhekwa kwezidingo zeBhayibheli zeSabatha nezinyanga ezintsha njengezingxenye ezincintisana ngokuthembeka kwabantu bamaHebheru. Izinyanga ezintsha ziphathwa njengamasalela esonto lokukhuleka kwenyanga UNkulunkulu. USchauss wayenombono onjalo lapho ebhala Incwadi Yemikhosi YamaJuda (ikhasi 274). Ubuye abheke iPentateuchi njengencwadi ebhalwe izingxenye ezimbili, ingxenye endala ibhalwe ngaphambi kokuthunjwa eBhabhiloni kanti ingxenye yesibili ibhalwe ngemva kokubuyela. Uthi ingxenye endala ayikhulumi ngomkhosi. Ufinyelela kulesi siphetho ngenxa yokuthi Izinyanga Ezintsha azikhulunywa ngazo ku-Eksoda 23: 14-19; 34:17-26; Deuteronomi 16, noma kuLevitikus 23. Ngakho-ke ufinyelela esiphethweni sokuthi incwadi yamaNombolo kumele ibe yingxenye yakamuva. Akazange anikeze bufakazi bokuxhasa lesi sicabango. Lolu hlobo lwezimpikiswano luvamile kubavikeli bezinkolo besimanje. Isizathu sangempela salesi simo ukuthi ukubuyela ekuboshweni akuzange kuholele ekubuyiselweni okuphelele.

"Ngemva kokubuyela ekuboshweni eBhabhiloni kwafinyelelwa esivumelwaneni; iRosh Chodesh yayingekho yamukelwa njengomkhosi ophelele, lapho umsebenzi wawuvinjelwe khona, kodwa kwahlelwa izihlatshelo ezikhethekile ngalolo suku eTempileni.Kuze kube namuhla amaJuda enza umkhuba okhethekile wokwamukela inyanga entsha: kunomthandazo okhethekile esinagogeni ngoSabatha ngaphambi kweNyanga Entsha, futhi kunomcimbi wokungcwela iNyanga Entsha ngomnikelo wokubonga okhethekile okufanele kufundwe ngaphandle lapho iNyanga Entsha ivela (Schauss, ikhasi 274)."

Kwamukelwa ngokujwayelekile ukuthi ukwehla kwenzekile kodwa incazelo ayizange inikezwe ngokuphelele. Isibonelo sibonakala kulezi zinkomba ezilandelayo ezivela encwadini ethi The Hebrew Concept of Time and the Effect on the Development of the Sabbath, ebhalwe uDiana R. Engel, eThe American University, eWashington, ngo-1976."Akuzange kwenzeke ukuhweba ngosuku lwenyanga entsha (usuku olulandelayo lapho isigamu senyanga sokuqala savela esibhakabhakeni). Iminikelo yenyanga entsha, empeleni, yadlula leyo yeSabatha (Num. 28:11-5; Ezek. 46:4-7). Nokho, ukubaluleka kwezenkolo kwenyanga entsha kwehla ngenkathi ukubaluleka kweSabatha kwanda (amakhasi 69-70)."

Qaphela lapha futhi ukuthi u-Engel wacabanga ukuthi ukubonwa kokuqala kwenkweli kwakubhekwa njengosuku lokubonwa kwayo, futhi kucatshangwa ukuthi usuku olulandelayo ngemva kokubonwa kwesigamu senyanga sokuqala. Lokhu kubeka uchungechunge lokuhlehliswa kuNyanga Entsha. Akukho bufakazi obucashunwe kulo mcabango. Isisho siyaqhubeka sivela ephepheni No. 125.

Esinye isibonelo sokungachazeki kokwehla kubonakala kuWidoger."Akucaci ukuthi nini noma kanjani iNyanga Entsha yalahlekelwa ubuntu bayo bemkhosi. Lokhu kwakusele kwenzekile ngesikhathi amaJuda ebuyela ekuboshweni ekupheleni kwe ekhulu lesithupha ngaphambi kukaKristu. Yayisengekho njengomhlangano omkhulu ngokuphelele, kodwa yayingusuku lokuphumula olungaphelele, njenge-Hol ha-Mo'ed (izinsuku zokusebenza eziphakathi kwePhasika neSukkot) lapho amaRabi engakhuthazi yonke imisebenzi ngaphandle kwaleyo eyayidingekile, futhi abesifazane babeholide ekuthungeni nasekulukeni kwabo. Kungenzeka ukuthi izimo ezinzima kwezomnotho zaba yimbangela yokwehliswa kweNyanga Entsha, ikakhulukazi njengoba kwakungekho sizathu senkolo noma somlando sokuyeka ukusebenza ngalolo suku. Ngokuhamba kwesikhathi, ngisho naleli zinga lomkhosi omncane lanyamalala futhi waba usuku oluvamile lokusebenza njengazo zonke ezinye, ngaphandle kwezinye izinguquko zenkonzo" (Widoger, op. cit., (ikhasi 502).

Nokho abantu bamaJuda bagcine izinyanga ezintsha njengoba iSonto nalo lenza kanjalo. Abantu bomphakathi babengazinzile futhi babebheka kwezohwebo njengoba benza nangamaSabatha namaMkhosi njengoba sazi."Izinyanga ezintsha zizophela nini, ukuze sithengise ingqoloyi?Futhi iSabatha, ukuze sinikele ngembila yokuthengisa. (Amosi 8:5)"

KumaJuda iSabatha yaba usuku olubaluleke kakhulu kulo nyaka. Eqinisweni uDiana Engel uthi usuku lweSabatha lwaba:"ngaphezu kosuku nje olulodwa noma umyalo owodwa. Lwalumelela kubo okuningi abakukholelwa kukho futhi abamelana nakho. ... Akunakugcizelelwa ngokweqile ukuthi iSabatha yayibaluleke kangakanani ku-Israyeli, ukuthi babeyilangazelela kanjani futhi beyidumisa "(ikhasi 83).

Kodwa babengayiqondi ngempela! Babengayiqondi ukubaluleka kokomoya kweSabatha njengoba bengayiqondi Izinyanga Ezintsha. INyanga Entsha kwadingeka incishiswe ukubaluleka kuyo yiJudaismu yamaRhabhi, ngoba yayisongela uhlelo lokuhlehlisa uqobo. Ayizange isuswe ngokuphelele njengoba iBhayibheli liyinto enkulu kakhulu icacile ngalesi sihloko ngakho-ke kwadingeka yehliswe ukubaluleka kwayo, ukuze kwethulwe ikhalenda engamanga.

Ngokwe-The Lion Handbook of the Bible (abahleli D & P Alexander, Lion Publishing, 1984)" Ikhalenda YamaJuda Elingisiwe inezinyanga eziyishumi nambili eziqala ngenyanga entsha ngayinye (isigamu senyanga esibonakalayo)" (ikhasi 112).

Akukho bufakazi obucashunwe kulesi sitatimende (isigamu senyanga esibonakalayo). Iningi labaphikisi bokugcina kwamaJuda futhi kubonakala sengathi iningi elikhulu lwezifundo zenkolo zekhulu lama-20, ngokuphikisana nobufakazi esinabo kanye nemikhuba yabo uqobo nangokuqonda okuvamile, ibheka iNyanga Entsha njenge-crescent. Lokho akuzange kube njalo. Ikhalenda yamaSamaritha esasekhona anamuhla ifakazela ukuthi lokhu akuyikho."Igama lesibili lesiHebheru elisho inyanga, i-hodesh, ngokufanele lisho 'ubusha' be-crescent yenyanga." (Encyc. Brit., umshicilelo we-15, iVol. 15, ikhasi 465).

Njengoba sesibonile, incazelo yegama elithi chodesh ayihlangene nhlobo nencembe yenyanga. Incembe yenyanga iyinye indlela yokukhonza ebhekiswe ohlelweni lweSini noBaal/Ashtoreth kanye nokunikela ngabantu (bona amaphepha iNkabi Yegolide (No. 222) kanye Nezimpande zeKhisimusi nePhasika (No. 235)). Isizinda sayo solimi sisho ukufihlwa. I-Britannica iyaqhubeka nalesi sitatimende (esingeyona impela ngokuphelele), esiphikisana nombono wesiHebheru odluliselwa ekusebenzisweni kwezimpawu zamagama.

Isitatimende siyaqhubeka: " Ekhalendeni yenkolo, ukuqala kwenyanga kwakunqunywa ngokubona isigamu senyanga esisha, kanti usuku lwePhasika lwaluxhunyaniswa nokuvuthwa kwebhali" (ibid.).

"... isigamu sokuqala senyanga ngaleyo ndlela kuyazalwa kabusha noma ukushintshwa kwesidala ngenyanga entsha (ibid., ikhasi 573)."

Cishe ngo-344 CE futhi ngokuqinisekile ngeshadi likaHillel lika-358, ukubonwa okubonakalayo kweNyanga Entsha kwashintshwa ngokubalwa kwezinkanyezi okuyimfihlo. Amehlo wamanje aqinisekisa ukubekwa okugcwele nokunembile.

"Ishadi (lamaJuda) ngaleyo ndlela liyisikimu futhi liyazimela eNyeni Entsha yangempela. (Encyc. Brit., op. cit., ikhasi 466)".

(kuvezwe kabusha kusuka ku-W. E. Cox The New Moons (No. 125), Christian Churches of God, 1995, 1999).

Ikhalenda yamaJuda ngaleyo ndlela iyaphikisana nenhloso yezincwadi zeBhayibheli nemithetho yazo. Kuyabonakala ukuthi ikhalenda yamaJuda noma kaHillel, eyaziwa ukuthi izimele ezinyangeni ezintsha zangempela, ayikwazi ukubonisa ngokunembile Imithetho kaNkulunkulu, engakwazi ukwenza isibonelelo sokushintsha amaSabatha, noma ukuwasusa eNyanyeni Entsha yangempela. Umbono wabacwaningi banamuhla wokuthi iNyanga Entsha yayibhekwa njengokuncipha kwenyanga kubonakala ususelwa ekucabangeni okungenasisekelo ngokuphelele, ngokungazi izinkambiso ezaziwayo zamaSamaritha namaSadusi, futhi kuphikisana nemithetho yokuhlehlisa uqobo. Umthetho kamuva wawubonakala uwukuthi ukuncipha kwenyanga kwakufanele kuqale kusukela eNyanyeni Entsha ngaphakathi kosuku olwalubonakala ngalo; ngaleyo ndlela, umthetho wamahora angu-1200 wokuhlehliswa. Isigaxa sasixhumene nokukhonza unkulunkulu wenyanga uSin futhi akuyona indlela esekelwe eBhayibhelini. Igama lethu elithi isono lihlobene nemikhuba yasendulo njengoba ibukwa ngokombono wamaHebheru nowesibhalo. Indlela yethu yokubala Inyanga Entsha ilandela isigaba sayo futhi ayikaze ishintshe ngokulandela imikhuba yasendulo yamaSamaritha. Lokho ngokwalo kufanele kube ubufakazi obuqinile. Yinkolo yamaJuda yanamuhla esesimweni sokuhlala isono, eqhutshwa yilokho ngamaRabi ayo.

Iphuzu lokubala

Inyanga Entsha wumcimbi wezinkanyezi oqondile futhi onqageliseka ngokuphelele. Lo mcimbi ungavela ngezinsuku ezahlukene ngenxa yokujikeleza komhlaba. Ngakho-ke, ukunqunywa kweNyanga Entsha kumele kusekelwe esikhathini lapho yenzeka khona eJerusalema ukuze kuqinisekiswe ukuvumelana kokukhonza ezenkolo emhlabeni wonke, ngenxa yokuxhumana okwandile.

Ukumiswa kweNyanga Entsha eJerusalema kusekelwe eMibhalweni Engcwele ebeka iJerusalema njengeSihlalo sobukhosi seNkosi (Jer. 3:17), isikhungo soMthetho kanye nendawo lapho izophuma khona ngaphansi kweMesiya (Isa. 2:3) nangamanzi oMoya (Zakariya 8:22; 14:8-21). UNkulunkulu ubeke Igama Lakhe lapho unaphakade (2 IziKronike 33:4).

Lokhu kunquma kungabeka i-Australia esimweni lapho ihola phambili kunesakhiwo sesikhathi esigcwele eJerusalema nakwezinye izindawo; noma kunjalo kuyadingeka ukuze kwenziwe isikhathi somhlaba esihlangene esihambisanayo. Umthetho wokuqala wokubambezeleka ngaphambi kukaHillel, oxhumanisa Inyanga Entsha nenkanyezi emva kwamahora ayisithupha (ngakho-ke kubambezeleka uma kwenzeka ngemva kwamahora angu-1200), inciphisa umthelela walolu daba. Nokho, akukho igunya ngalokho futhi kuyisinqumo sokuphatha.

Isikhundla seBhayibheli

Isidingo seBhayibheli seNyanga Entsha sihlolwe ephepheni ethi INyanga Entsha (No. 125). Isikhundla siphinde sichazwe.

Umkhosi weNyanga Entsha ungomunye wemikhosi kaJehova. Ubalwe kuNumeri 10:10.

"Numeri 10:10 Futhi ngesikhathi usuku lokujabula kwenu, nangezinsuku zenu ezingcwele, nasekuqaleni kwezinyanga zenu, nizoshaya izimpempe phezu kwemihlatshelo yenu yokutshisa, naphakathi kwemihlatshelo yenu yokuthula; ukuze kube yinkumbulo phambi kukaNkulunkulu wenu: Mina nginguJehova uNkulunkulu wenu. (KJV)"

Izihlatshelo zagcwaliseka kuKristu. Imasiko noma amaSabatha uqobo awasuswa.

Iminikelo eyayidingeka yashintshwa ekubalulekeni kwayo yaba yiminikelo yomoya nsuku zonke ohlelweni lwezinsuku ezingcwele, kusukela kumaSabatha kuya ezinyangeni ezintsha kuya emikhosini. Izihlatshelo ngaphansi koMthetho zazihlinzekwa ngentela ekhethekile eyayabelwe ngaphansi komthwalo wobuholi besizwe. Intela yeNkosi ihlolwe ephepheni elithi Tithing (No. 161).

'Hezekeli 45:14-17 Ngokumayelana nomthetho wokulayita uwoyela, ibhathi lowoyela, nizokunikela ingxenye eyishumi yebhathi evela ekoreni, okuyi-homer yamabhathi ayishumi; ngoba amabhathi ayishumi ayi-homer: 15Futhi inkabazwe eyodwa evela emhlambini, kwama-200, ezindaweni zokudla okunothe zase-Israyeli; njengomnikelo wokudla, nomnikelo wokutshiswa, neminikelo yokuthula, ukuze kwenziwe ukuxolelana kubo, kusho iNkosi uJehova. 16 Bonke abantu bomhlaba bazonikela ngalomnikelo enkosini kwa-Israyeli. 17 Futhi kuyoba yingxenye yenkosi ukunikeza iminikelo yokutshiswa, neminikelo yokudla, neziphuzo, emikhosini, nasenyangeni entsha, naseSabathini, nakuzo zonke izinsuku ezingcwele zendlu ka-Israyeli; uzolungiselela umnikelo wesono, nomnikelo wokudla, nomnikelo otshiswayo, neminikelo yokuthula, ukuze axolele indlu ka-Israyeli. (KJV)

Lesi sinikelo sasiyingxenye yesishumi yengxenye yesishumi yewoyela, kanye nengxenye yesishumi yesishumi sezidlo ezitshiswayo. Sasiqoqwa iNkosi ukuze kube nezidumbu ezinsukwini zeSabatha, ezinyangeni ezintsha, ngezinsuku ezingcwele kanye nezipho. Ngakho-ke akulungile ukusho ukuthi ingxenye yesishumi yasuswa ngokuhambisana nezidumbu, ngoba kwakucacile ukuthi kwakuhlinzekwa ngazo ngokwehlukana. Lombhalo uphinde uhlobane nezithelo zokuqala ezivela kuHezekeli 44:29-30, futhi imiyalo yenziwa yokubuyiselwa kuka-Israyeli emazweni awo. UMesiya-ke uzomisa uhlelo okuthiwa waluqeda ngesikhathi ebulawa – futhi iZibhalo ngeke ziphukwe. Lokhu kuzoba ukwelapha kwengqondo kwezizwe, kodwa lolu daba luzohlolwa ngokwehlukana.

Umkhosi wenyanga entsha wawubhekwa njengeSabatha noma iSabatha engcwele. Izihlatshelo zazihanjiswa njengoba sibona ngenhla njengesikhumbuzo.

'Inombolo 28:11-15 Futhi ekuqaleni kwezinyanga zenu nizoletha umnikelo wokutshiswa kuJehova: izinkomo ezimbili ezisencane, nengonyama eyodwa, izimvu eziyisikhombisa zonyaka wokuqala ezingenabala; 12 futhi izingxenye ezintathu zesishumi zomgubo womnikelo wokudla, exutshwe newoyela, kwinkomo ngayinye; kanye nezinkwele ezimbili zomgubo wokunikela ngenyama, exutshwe newoyela, kumhlanga; 13 futhi inkwele eyodwa yomgubo exutshwe newoyela wokunikela ngenyama kumhlanhla; njengomhlatshelo ovuthwayo onuka kamnandi, umnikelo owenziwe ngomlilo kuJehova. 14 Futhi iziphuzo zabo zokunikela zizoba isigamu sehin sowayini kumhlanga, ingxenye yesithathu yehin kumhlanga, nengxenye yesine yehin kum lambu: lena yisinikelo esitshiswayo senyanga ngayinye ezinyangeni zonke zonyaka. 15Futhi kuzonikelwa ngenyamazane eyodwa yezimbuzi njengesinikelo sesono kuJehova, ngaphandle kwesinikelo esitshiswayo esiqhubekayo, kanye nesiphuzo sayo. (KJV)'

Sibona kulo mbhalo ukuthi imikhosi yenyanga entsha yayimele ibe khona ngenyanga ngayinye ezinyangeni zonke zonyaka. Izidingo ezifanayo zisebenza ezinyangeni ezintsha njengoba zisebenza kwezinye izinkonzo nezinsuku ezingcwele.

'1 IziKronike 23:31 Futhi ukunikela zonke izidliwo ezitshiswayo kuJehova ngezinsuku ezingcwele, ngezinyanga ezintsha, nangezinkonzo ezimiswe ngemithetho, ngenani elibekiwe, ngokulandelana okuyalelwe kubo, njalo phambi kukaJehova: (KJV)'

Sibona ukuthi izinyanga ezintsha empeleni ziyisixhumanisi phakathi kweSabatha nemikhosi. Njengemikhosi neSabatha, uxhumano phakathi kwemihlatshelo neNyanga Entsha wagcwaliswa kuMesiya. Nokho, ukugcinwa kweNyanga Entsha ngokwazo akuzange kususwe.

Lokhu kugcinwa akufanele kuhunyushwe njengokukhonza inyanga, okuvinjelwe ngokusobala.

'Duteronomi 4:19 Futhi ukuze ungaphakamiseli amehlo akho esibhakabhakeni, bese ubona ilanga, nenyanga, nezinkanyezi, ngisho wonke amabutho asezulwini, ungaholwa ukuba uwakhonze futhi uwakhonze, lawo iNkosi uNkulunkulu wakho ayewahlukanisele zonke izizwe ngaphansi kwezulu lonke. (KJV)'

'Duteronomi 17:3 Wahamba waya khona wasebenza ezinye izithixo, wazikhonza, noma ilanga, noma inyanga, noma yiliphi ibutho lasezulwini engingayalelanga; (KJV)'

Ukuqapha kweSabatha nezinyanga ezintsha kanye nemikhosi ebekiwe kunikezwe ukumaka uHlelo lukaNkulunkulu nokugeleza kwemijikelezo yokudala. Ikhalenda yelanga ayenzi lo msebenzi.

Kusukela ekubuyiselweni kwe Phasika likaHezekiya, ngemva koMkhosi Wesinkwa Esingenasivuno, uHezekiya wabuyisela Izinyanga Ezintsha kanye nemikhosi. Akukho ukubuyiselwa okuzogcwaliseka kuze Izinyanga Ezintsha zibuyiselwe ngendlela efanele endaweni yazo efanele ohlelweni (bona futhi Prove All Things, Church of God, In Truth, Vol. 2, Issue 1, ikhasi 6).

'2 IziKronike 31:3 Waphinde wabeka ingxenye yinkosi yempahla yakhe ukuze kube yizidilizo ezitshiswayo, okungukuthi, izidilizo ezitshiswayo zasekuseni nezangokuhlwa, nezidilizo ezitshiswayo zamaSabatha, nezanyanga ezintsha, nezimkhosi ezibekiwe, njengokubhalwe emthethweni kaJehova. (KJV)'

Ezira 3:5 iphinde ibonise ukuthi Izinyanga Ezintsha zabuyiselwa ngaphansi kukaEzira. Ngakho-ke, kokubili ukubuyiselwa okukhulu kwabandakanya ukubuyiselwa kweNyanga Entsha.'Ezra 3:5 Emva kwalokho wanikela ngembingelelo evuthwayo eqhubekayo, kokubili ngezinyanga ezintsha nangezinsuku zonke ezibekiwe zikaJehova ezazigcotshiwe, nakuye wonke umuntu owazinikela ngokuzithandela kuJehova. (KJV)

Inyanga Entsha iwukuqala noma usuku lokuqala lwenyanga (Num. 10:10; 28:11). Ayikho indlela esekelwe ekushintsheni kokuqala kwenyanga evumelekile. Ikhalenda likaHillel alisebenzi ngenxa yalesi sizathu. Ikhalenda langempela leTempile laluselwe ekuhlanganeni kwenyanga entsha futhi siyazi lokhu embhalweni kaPhilo.

"Lena yinyanga entsha, noma ukuqala kwenyanga yenyanga, okungukuthi isikhathi phakathi kokuhlangana okukodwa nokokulandelayo, ubude bayo sebubalwe ngokunembile ezikoleni zezinkanyezi." (Judaeus, Philo, The Special Laws, II, XXVI, 140, Treatise by F.H. Colson, Harvard University Press: Cambridge, MA, 1937.)Ikhalenda yenyanga iyisibonakaliso Sabantu Abangcwele.

Ekuchazweni kwayo ku-Eksodus 12:2, iMekilta ithi: "izizwe zibala ngelanga, kodwa u-Israyeli ngenyanga".

'Imiholide yePHASIKA neYEZINDAWO ZOKUZIHLALA AZIMISWA nje ngokubala okujwayelekile kwenyanga, kodwa ngokusekelwe ekubonakeni kwenyanga entsha yenyanga lapho kwenzeka khona, iPENTEKOSTE incike ePhasikeni ngalokhu ... Nakuba kungelula ukukubhala phansi ngokuphelele, kubonakala kungenzeka ukuthi iSabatha ekuqaleni yayingxenye yalesi sikhathi semvelo, ihlobene nezigaba zenyanga, futhi, ngemva kokuhlukana kwayo, uMkhosi Wenyawo Entsha waqhubeka njengomkhosi ozimele (The Interpreter's Dictionary of the Bible, Vol. 3, art. 'New Moon', p. 544).'

Ukuqagela mayelana neSabatha nenyanga entsha mhlawumbe kusekelwe ohlelweni lokugcina esilubona embhalweni ethi The Works of the Law Text - noma i-MMT (No. 104). Strugnell noQimron bashintshele lo mbhalo kusuka ku-DSS (bona Bib. Arch. Review, Nov.-Dec. 1994). Yonke imikhuba yamaJuda yasendulo yokumemezela Inyanga Entsha kusukela kuSabatha edlule iqukethe umthandazo onokuqukethwe kwe-eschatology. Isizathu sokugcina lo mkhuba kwakuwukudala kwenyanga nguNkulunkulu njenge "mpawu" yesivumelwano esingaphukeki no-Israyeli, "izikhathi" zokukhonza kwayo ayehlele (IHubo 104:19; Ecclus. 43:6-8) (Int. Dict. ibid., see also Ber. R. 13d). Ikalenda ngaleyo ndlela ingxenye engahlukaniseki yesivumelwano no-Israyeli.

Inyanga Entsha yayibhekwa njengento ebalulekile ekunikezweni kwezibonakaliso nobhula, mhlawumbe kusukela ku-2 AmaKhosi 4:23 kodwa ngokuqinisekile kusukela kuHezekeli 26:1; 29:17; 31:1; 32:1 (qhathanisa Isa. 47:13; Hagayi 1:1) . Lokhu kwaphikisa ngokuqondile abakhonzi bezinkanyezi nochwepheshe bezinkanyezi benhlelo yaseBhabhiloni, njengoba sibona ku-Isaya 47:13.

'Isaya 47:13 Usukhathele ngobuningi bezeluleko zakho. Manje-ke, abakhonzi bezinkanyezi, ababheki bezinkanyezi, nababikezeli benyanga, bavuke, bakusindise kulezi zinto ezizokwenzeka kuwe. (KJV)'

Ukubikezela kwenyanga kwenziwa ngokuya ngezimo zenyanga, ngaleyo ndlela kwaphambanisa lolu hlelo.

ISabatha neZinyanga Ezintsha zombili zaziyala ukuphumula emsebenzini, njengoba sibona ku-Amosi 8:5. Kwakuyinsuku yokujabula. Injabulo eyayihloselwe Izinsuku Ezingcwele yasuswa ku-Hoseya 2:11.

'Hoseya 2: 11 Ngizophinde ngiqede konke ukujabula kwakhe, izinsuku zakhe zokugubha, izinyanga zakhe ezintsha, namasabatha akhe, nemikhosi yakhe yonke ebalulekile. (KJV)'

Lokhu kwakungenxa yokungathembeki nokukhonza izithombe. UNkulunkulu ubhubhisa abantu bakhe ngoba bengagcini Imithetho yaKhe. Umphumela wokugcina wukuthi Ubhubhisa ingcebo yesizwe.

'Hozeya 2:12 Ngizobhubhisa izivini zakhe nezihlahla zakhe zamafigi, ayehleliwe wathi, 'Lezi yimizuzwana engiziphetheyo abathandi bami': ngizowenza ihlathi, izilwane zasendle zizodla zona.'

Ukuzila nokuzila kwamiswa ezinyangeni ezintsha. Siyazi ukuthi lokhu kwenzeka kulo lonke u-Israyeli kuze kufike uMesiya ngokwe-Apocrypha (Jth. 8:6). Imikhosi yamemezelwa ngamashubhu (Num. 10:10; Ps. 81:3).

'IHubo 81:3 Shaya ishuba ngenyanga entsha, ngesikhathi esinqunyiwe, ngosuku lwethu olungcwele lokugubha. (KJV) '

Inyanga Entsha yezinyanga ezibalulekile igcinwa ngokukhethekile emibhalweni.

'1 Samuweli 20:6 Uma ubaba engikhumbula, uthi, 'Davide ucelile ngokuzimisela imvume kimi ukuze agijime aye eBhetelehem edolobheni lakhe; ngoba kunenikelo lonyaka lapho lwabo bonke umndeni.' (KJV)'

Inyanga Entsha kaNisan yayibalulekile, futhi nakanjani Inyanga Entsha kaTishri yayingumkhosi wezimpempe (bona futhi iphepha elithi Izimpempe (No. 136)).

'Hezekeli 45:18-20 Uthi iNkosi uNkulunkulu; Enyangeni yokuqala, ngosuku lokuqala lwenyanga, uzothatha inkabazwe encane engenasiphako, uhlambulule ithempeli: 19Umpristi uzothatha igazi lesono, alifake ezinsikeni zendlu, nasezindongeni ezine izikhoneni zesihlalo sethaba, nasemigqonyeni yomnyango wengadi yangaphakathi. 20Futhi uzokwenza kanjalo ngosuku lwesikhombisa lwenyanga, ngakunye lowo olahlekileyo nalowo ongazi: ngaleyo ndlela nizobuyisana nendlu. (KJV)'

Ukuhlanzwa kwendawo engcwele noma ithempeli kwaqala ngenyanga entsha yenyanga yokuqala (uNisan) eqala unyaka ongcwele (bona Ukuhlanjululwa kweThempeli likaNkulunkulu (No. 241). Lokhu kuhlambulula inkundla yangaphakathi. Lokhu kwakumelela abakhethiwe njengamasondo angaphakathi embonweni kaHezekeli. Ukuhlanzwa kwabangenacala nabaphambene kwenziwa kusukela ngosuku lwesikhombisa lwenyanga yokuqala noma uNisan. Abapristi bazilungiselele bona nesizwe.

Inyanga Entsha yenyanga yesikhombisa nayo yayibalulekile.'Levitikus 23:24 Khuluma nabantwana baka-Israyeli, uthi, Ngenyanga yesikhombisa, ngosuku lokuqala lwenyanga, nizoba nosuku lwesabatha, isikhumbuzo sokushaya izimpempe, umhlangano ongcwele. (KJV)

Nehemia 8:2 U-Ezra umpristi waletha umthetho phambi kwesimemezelo sabesilisa nabesifazane, nabo bonke ababekwazi ukuzwa ngokuqonda, ngosuku lokuqala lwenyanga yesikhombisa. (KJV)'

Inyanga Entsha yenyanga yesikhombisa ngaleyo ndlela iqala ukubuyiselwa ngokufundwa koMthetho, okwenzeka njalo eminyakeni eyisikhombisa yesijikelezo seJubiliwo ngosuku ngalunye lweZindlu Zesikhashana (bheka futhi Ukufunda koMthetho no-Ezra noNehemia (No. 250)).

'IDuteronomi 31:10-12 UMose wabaphe umyalo, wathi, Ekupheleni kweminyaka eyisikhombisa yonke, ngesikhathi somkhosi wonyaka wokukhulula, emkhosini wamathabernakeli, 11 Lapho wonke u-Israyeli eze ukuze bavele phambi kweNkosi uNkulunkulu wakho endaweni ayoyikhetha, uzofunda lo mthetho phambi kwabo bonke u-Israyeli ukuze bezwe. 12 Hlanganisa abantu ndawonye, amadoda, abesifazane, izingane, nomuntu ongumhlali ongaphakathi kweminyango yakho, ukuze bezwe, bafunde, besabe iNkosi uNkulunkulu wenu, bagcine benze zonke izwi zalo mthetho: (KJV)

Nehemia 8:18 Futhi usuku nosuku, kusukela ngosuku lokuqala kuze kube ngosuku lokugcina, wafunda encwadini yomthetho kaNkulunkulu. Bagubha umkhosi izinsuku eziyisikhombisa; kwathi ngosuku lwesishiyagalombili kwaba nomhlangano ongcwele, ngokwesiko. (KJV)'

Isifanekiso lapha sithi unyaka wesikhombisa noma iSabatha umelela umjikelezo weminyaka eyinkulungwane, oqala ngokubuya kweMesiya, okhishayo uMthetho evela eJerusalema. UMthetho bese isabalala emhlabeni wonke kusukela ekubusweni kwezizwe. Ukufundwa eMkhosini Wezimpempe, ekubuyiselweni kukaNehemia, kwakuhloselwe ukukhomba ukubuyiselwa kweMesiya, kusukela Ezimpempeni.

(bheka futhi iphepha Uhlaka Lwesikhathi Senkathi (No. 272)).

(Ingxenye ephindwe yacashunwa evela ku W. E. Cox Izinyanga Ezintsha (No. 125), Izinkolo ZamaKristu ZikaNkulunkulu, 1995, 1999.)

Imasiko ngokukaPhilo

Uma sibhekana Nezinkonzo ngaphansi kweMiyalo sifunda ukuthi uPhilo uthini encwadini ethi Imithetho Ekhethekile mayelana neMiyalo Yesine phakathi kwezinye izinto:IMIYALELO EKHETHEKILE, II*{**Isihloko sikaYonge, Incwadi Ngemithetho Ekhethekile, Ebhekiswe Ezihlokweni Ezintathu Zeziyalo Eziyishumi, Okungukuthi Eyesithathu, Eyesine, Neyesihlanu; Ngokuphathelene Nezifungo, Nokuhlonipha Okufanele Kuzo; NgomSabathe Ongcwele; Ngokuhlonishwa Okufanele Kunikezwe Abazali.}

.. ..

Ukuhumusha kukaYonge kufaka isihloko sencwadi ehlukile kuleli phuzu: Ngokwenani Lesikhombisa. Ukuhlukaniswa kwakhe okulandelayo kuqala futhi kuphela ngenombolo yamaRoma I (= X kuLoeb). Umbhalo ulandela izinombolo ze-Loeb.

X. (39) Umyalo olandelayo uwona ophathelene nosuku lwesikhombisa olungcwele, oluhlanganisa inani elingenamkhawulo lemikhosi ebaluleke kakhulu. Isibonelo, kukhona ukukhululwa kwabantu ababeyiziswa ngokwemvelo, kodwa ababa izigqila ngenxa yesidingo esingalindelekile sezikhathi, lokhu kukhululwa kwenzeka njalo ngemva kweminyaka eyisikhombisa. Futhi kukhona ubuntu babakweletisi kubakweleti babo, njengoba baxolela izakhamuzi zabo izikweletu zabo njalo ngonyaka wesikhombisa. Kukhona futhi ukuphumula okunikezwa umhlabathi onomhlabuzayo, noma kungasezindaweni ezisicaba noma ezintabeni, okwenzeka nakho njalo ngonyaka wesikhombisa. Ngaphezu kwalokho, kunemithetho eyamiswayo ephathelene nonyaka wamashumi amahlanu. Futhi konke lokhu, ukulandisa kwalo nje kuphela (ngaphandle kokubheka incazelo yangaphakathi neyofanekiso) kwanele ukuhola labo abanentando enhle ekubeni nobulungiswa obuphelele, futhi ukwenza ngisho nalabo abaqinile nabangenamusa ezimweni zabo babe nokuzithoba futhi bamukele kalula. (40) Manje sesivele sakhuluma kabanzi ngobuhle benombolo eyisikhombisa, sichaza ukuthi imvelo yayo injani maqondana nenombolo eyishumi; futhi nokuthi inokuxhumana kanjani nenkathi eyishumi uqobo, kanye nenombolo eyine, okuyisisekelo nomthombo wenkathi eyishumi. Futhi manje, njengoba seyihlanganiswe ngokulandelana okuhlelekile kusukela kunye, iyona okulandelana okuhlelekile kuvelisa inombolo ephelele engu-28; lapho iphindaphindwa ngokwezinga elilinganayo kuzo zonke izingxenye zayo, ekugcineni yenza zombili ikhubu nesikwele. Ngiphinde ngakhombisa ukuthi kunobuhle obungenamkhawulo obungakhishwa ngokucabangisisa ngayo ngokucophelela, esingeke sikhulume ngakho okwamanje. Kodwa kumele sihlolisise zonke izindaba ezikhethekile eziphambi kwethu njengoba zifakwe kulesi esisodwa, siqala ngokuqala. Udaba lokuqala okufanele sicabangele yilokhu mayelana namaSiko. [Ukuhumusha kukaYonge kufaka incwadi eyodwa ehlukile enesihloko esithi: Ukukhombisa ukuthi amaSiko ayishumi ngenani. Le "ncwadi" iqala ngenombolo yamaRoma I (= XI kuLoeb), ibala ngalinye kwalezi zikhathi eziyishumi ngokwehlukana, futhi iqhubeka kuze kufike enombolweni 214 kuLoeb. Umbhalo ulandela izinombolo zikaLoeb.]

XI. (41) Manje kunezinkulungwane eziyishumi zezinkundla, njengoba umthetho uzibeka.

Eyokuqala yilokho okungenzeka ukuthi noma ubani azomangala ukuzwa kubizwa ngokuthi umkhosi. Lo mkhosi uba nsuku zonke.

Umkhosi wesibili usuku lwesikhombisa, abakwaHebheru abalubiza ngolimi lwabo lwendabuko ngokuthi iSabatha.

Owesithathu yilowo olandela ukuhlangana kwenyanga, okwenzeka ngosuku lwenyanga entsha ngenyanga ngayinye.

Owesine yilowo wePhasika obizwa ngokuthi iPhasika.Eyesihlanu yizithelo zokuqala zembewu—isihloko esingcwele. [Qaphela i-Wave Sheaf ingenye yezinkulungwane eziyishumi zemikhosi yesikhathi sethempeli] Eyesithupha yifesiti yesinkwa esingenamvubkolanga, ngemva kwalokho kugujwa lowo mukhosi, okuyiwona ngempela usuku lwesikhombisa lwezinsuku eziyisikhombisa.Eyisishiyagalombili yinkathi yenyanga engcwele, noma umkhosi wamasholo.

Eyisishiyagalolunye ukuzila.

Eyishumi umkhosi wamathabernakeli, owokugcina kuwo wonke imikhosi yonyaka, uphela ukuze kwenziwe inani eliphelele lishumi. Manje kumele siqale ngomkhosi wokuqala.

{Qaphela ukuthi lapha uPhilo uhlanganisa Usuku Olukhulu Lokugcina nomkhosi wamathabernakeli, kwenza ishumi esikhundleni kweshumi nanye]

Siyabona lapha ukuthi esethulweni lapho ekhuluma ngomkhosi wesithathu, okungukuthi Inyanga Entsha, uPhilo usebenzisa igama elithi "ngemva kokuhlangana" kanti abanye baliguqula laba "okulandelayo" ngokwencazelo ethi "ngokwe" noma "njengoba kunqunywe" ukujiya. Nokho, uyacacisa lokhu ngokuthi lokhu kwenzeka ngosuku lweNyanga Entsha ngenyanga ngayinye. Ngakho-ke umbhalo ubonakala ngokusobala ukuthi iNyanga Entsha yilolo suku lapho ukujiya kwenzeka khona. Ku ezichazweni ezilandelayo uPhilo uyaqhubeka nokusho ukuthi inyanga isuka ekuhlanganeni okukodwa iye kokulandelayo njengoba kunqunywe ezikoleni zezinkanyezi, njengoba kwacashunwa ngenhla.

Ngakho-ke akekho ongakuphika lokhu. Inyanga Entsha iye ngosuku lokuhlangana njengoba kunqunywe izikole zaseJerusalema. Ukuhoxisa Inyanga Entsha njengoba kwenziwa ngobuJuda kusho ukuhoxisa yonke imikhosi nokuyenza ingabi namqondo. Kungukuziphatha ngokuhlambalaza uNkulunkulu nemithetho yaKhe. Inyanga Entsha iyisisekelo sawo wonke amaholide alandelayo.

Ukuhumusha kukaYonge kwakushoda ingxenye ye-140 nemibhalo ye-142-144 (okunikezwe lapha) futhi kuchaza isikhathi kanye nezimfundiso zenkolo ezisekela iNyanga Entsha nokuthi kungani ihambisana nokuhlangana kwezinkanyezi nokuthi usuku lweNyanga Entsha luyilona suku lokuhlangana.

UMSENGO WESITHATHU

XXVI. (140) Silandela uhlelo esilwamukelile, siyaqhubeka sikhuluma ngomkhosi wesithathu, owenyanga entsha. Okokuqala, ngoba kuwukuqala kwenyanga, futhi ukuqala, noma ngenombolo noma ngesikhathi, kuhloniphekile. Okwesibili, ngoba ngalesi sikhathi akukho okungekho ekukhanyeni ezulwini lonke. (141) Okwesithathu, ngoba ngaleso sikhathi umzimba onamandla nabalulekile unikeza ingxenye yosizo oludingekayo kumzimba ongabalulekile nowuthakazelayo; ngoba, ngesikhathi yenyanga entsha, ilanga liqala ukukhanyisa inyanga ngokukhanya okubonakala ngamehlo angaphandle, bese yona iveza ubuhle bayo kubabukeli. Futhi lokhu, ngokubonakala, kuyisifundo esicacile sobubele nobuntu kubantu, ukubafundisa ukuthi bangakaze banqikaze ukwabelana nabanye ngezinto zabo ezinhle, kodwa, ngokulandela isibonelo sezidalwa zasezulwini, kumele basuse umona futhi bawugxothe emoyeni.{17}{Izigaba 142-144 zasuswa ekuhumusheni kukaYonge ngoba inguqulo ayesekelwe kuyo, iMangey, yayingenalo lolu lwazi. Le migqa ihunyushelwe kabusha kulomqulu.} (142) Isizathu sesine ukuthi kuzo zonke izidalwa ezulwini, inyanga ihamba i-zodiac ngesikhathi esifushane kunazo zonke: iqeda umjikelezo wayo ngenyanga ngayinye. Ngenxa yalesi sizathu umthetho uhloniphe ukuphela komjikelezo wayo, iphuzu lapho inyanga isiqede khona endaweni yokuqala eyayisuka kuyo, ngokubiza lowo suku umkhosi ukuze siphinde sifundiswe isifundo esihle sokuthi ezindabeni zokuphila kufanele senze iziphetho kuhambisana nokuqala. Lokhu kuzokwenzeka uma sibamba izintambo zokuzithiba ezifisweni zethu zokuqala ngamandla engqondo futhi singavumeli ukuthi zizikhulule entambeni zibe sezizigijima njengezilwane lapho kungekho muntu ophethe umhlambi.

http://www.earlyjewishwritings.com/text/philo/book28.html

Qaphela, njengoba sesishilo ngenhla, uYonge akanalo lonke uhlelo lwe-140 njengalokhu okunalo uColson futhi akanazo izahluko 142–144, ezibonakala sengathi zalahleka noma zasuswa ukuze kufihlwe ngokunembile imvelo yezinyanga ezintsha. Nokho, ingxenye yangaphambilini eshiwo ngenhla isashiya indawo yokungabaza mayelana nokuthi kwenzeka nini nokuthi kwakunqunywa kanjani.

Ngakho-ke, akukho magunya okunquma olunye uhlelo njengohlelo olwakhiwe ngesikhathi sikaRabbi Hillel II (cishe 358) luya ekhulwini leshumi nanye. Isisekelo sokubala iMolad kaTishri sibekwe ngendlela yokuthi kube nochungechunge lokuhlehliswa konyaka wamaJuda. Lolo hlehliswa luqinisekisa ukuthi amaSabatha nezinsuku ezingcwele akudingeki zigcinwe ngokulandelana, ngaphandle kwezikhathi ezimbalwa kakhulu. Lokhu kungenxa yokuthi amaFarisi nabalandelayo babo, amaRabhi, benze amaSabatha kaNkulunkulu abe nzima kakhulu kangangokuthi izinhlelo zezinsuku ezingcwele sezibe umthwalo. Okubaluleke kakhulu, iNyanga Entsha Izinyanga ngokwazo ziyafakaza ngokumelene nokuthembeka kwalesi simiso. Naphezu kobufakazi obucacile bezulu nemithetho njengoba yabekwa kusukela ekudalweni, manje sekuphikiswa ukuthi ikhalenda kaHillel inegunya nokuthi Izinyanga Ezintsha azinakugcinwa ngoba iMolad kaTishri inquma isikhathi sezinyanga, esingasahambisani ngokuphelele nezinyanga ezintsha. Lolu hlobo lokuqagela oluzungeza ludume phakathi kwamaJuda nabaholi bezinkolo ezigcina amaMkhosi, kodwa akunjalo Izinyanga Ezintsha.

Igunya lokunquma ikhalenda selidlulisiwe eziphathimandla zamaRhabhi, ezisebenza ngaphansi kohlelo lokubala futhi lasungulwa kudala ngemva kukaKristu nabePhostoli. Empeleni, iSonto labhekana nokuhlaselwa okubili kweSathane ezimfundisweni zalo ngasikhathi sinye. Kusukela eMhlanganweni wase-Elvira (c. 300) kwaqala ukuhlaselwa kweSabatha. Emhlanganweni waseNicaea (cishe ngo-325), imfundiso yobunkulunkulu yaphikiswa futhi iPhasika lamaPhayigani lahlanganiswa phakathi kwalezo zinhlangano. Iziphathimandla zamaRabi zayeka ukusebenzisa igunya elivela eJerusalema (kamva eJamnia). Ngosizo lwamaRabi aseBhabhiloni, uRabi Hillel II wathuthukisa ikhalenda kaHillel nokubalwa kweMolad kaTishri.

Ngo-366 CE eMhlanganweni waseLaodicea, uSabatha wabekwa isiqalekiso. Ngo-381 eMhlanganweni waseConstantinople, kwaxoxwa ngeTrinity, kwathi eMhlanganweni waseChalcedon ngo-451, yacaciswa. Isikhathi sokubala sikaHillel singabonwa-ke ngalokho esasiyikho nalokho esiyikho. Kwaba yingxenye yokuhlasela okuqhubekayo ezimfundisweni nasekugcineni izinkonzo zenkolo zeSonto nabantu bakaNkulunkulu, ngumkhuba wokuphambuka enkolweni. UJuda akazigcinanga ngendlela efanele Izinsuku Ezihlwempu zikaNkulunkulu okungenani kusukela ngo-358. Labo Amabandla kaNkulunkulu alandela ikhalenda yamaJuda yaseHillel nawo awagcini kahle Izinsuku Ezihlatshelweyo.

Isimangalo sokuthi uMkhosi Wezindlu Zesihlahla wawuzonwetshwa zibe izinsuku eziyisishiyagalolunye uma iSabatha ilandela uSuku Lokugcina Olukhulu kuyisibono sokuthi iSabatha inencazelo ethile ngaphandle kokuba yiSabatha yeviki, uma ilandela umkhosi. Uma ukubambezeleka kwakuzosebenza, noma izimo ezinjalo zazizokwenziwa, ngabe uMthetho wawuzokukhuluma ngazo. Azikhulunywa ngazo nhlobo kuwo wonke iBhayibheli, futhi akukho bufakazi obusemthethweni bokuthi zazake zasetshenziswa, zanqunywa noma zicatshangwe ngaphambi konyaka ka-344 CE. Abanye babheka unyaka ka-344 njengowokwethulwa kwekhalenda entsha kwezinye izindawo (Ency. Judaica, art. 'Hillel ', (II; 330-365 CE)). Naphezu kokuthi amaSamarita (kanye namaSadusi, asevele ayehlile ngaleso sikhathi) ayebala ukuhlanganiswa kwenyanga iminyaka eyizinkulungwane, amaJuda kamuva athi kwakungekho uhlelo oluqinile. Ngesikhathi seMishnah (cishe 200 CE), kuthiwa kwakungekho uhlelo lokubala olusebenzayo, njengoba yonke imithetho yeMishnah isekelwe ekucabangeni ukuthi, ngaphandle kokubala kwangaphambilini, inyanga entsha ngayinye yaqala lapho ibonakala khona (Schürer, ibid., Vol. 1, ikhasi 591). Lokhu kwenziwa ngobufakazi babafakazi abathembekile phambi kwenkantolo eJerusalema kwaze kwaba kamuva eJamnia (Schürer, ibid.).

Ubude benyanga ngayinye babungahleliwe. Lokhu kuqinisekiswa yimithetho emibili yeMishnah (njengoba icaphunwe nguSchürer).

(1) mErub. 3:7; 'Uma ngaphambi konyaka omusha indoda yayesaba ukuthi [inyanga u-Elul] ingase ifakwe...'[Kuyacaca ku-mSheb. 10:2 ukuthi umthetho kamuva wokuthi u-Elul kumele ube nezinsuku ezingama-29 njalo, wawungekho ngaleso sikhathi (fn 11)] (2) mArak. 2:2, 'Enyakeni akukaze kube nezinyanga ezine ezigcwele [ezinsukwini ezingamashumi amathathu] , futhi akudingeki ukuthi kubhekwe izinyanga ezingaphezu kwezisishiyagalombili.'

(2) USchürer uthi:

Ingxenye yokuqala iveza ukuthi kwakungekho nhlobo okwakucatshangelwe kusengaphambili ukuthi inyanga izoba nezinsuku ezingama-29 noma ezingama-30. Futhi ingxenye yesibili ikhombisa ukuthi ikhalenda yayingathembekile kangakanani ngaphansi kwalesi simiso esisekelwe ekuhlolweni: ngisho nangesikhathi seMishnah (ikhulu lesibili A.D.) kwakubhekwa njengokwenzeka ukuthi kube neminyaka enezinyanga ezine kuphela zezinsuku ezingamashumi amathathu, kanye nezinye lapho kwakukhona izinyanga eziyisishiyagalombili ezinjalo (okungukuthi unyaka wenyanga wawungase ube nezinsuku ezingama-352 kuya kwangu-356, kanti empeleni uhlala izinsuku ezingama-354 kuya kwangu-355) (bona inothi 12 ekhasini 592, ibid.).(2) Uhlelo lokungeza izinyanga aluzange lulungiswe ngokuphelele ngekhulu lesibili C.E. Kuyiqiniso ukuthi uJulius Africanus uthi amaJuda, njengamaGrikhi, ayengeza izinyanga ezintathu njalo eminyakeni eyisishiyagalombili; [uJulius Africanus ku-Euseb. Demonstr. evang. viii 2, 54 = Syncellus, ed. Dindorf 1, ikhasi 611 = M. J. Routh Religiquiae Sacrae II, p. 302 ...] futhi akukho sizathu sokungabaza lesi sitatimende mayelana nesikhathi sakhe (isiqingatha sokuqala sekhulu lesithathu A.D.) yize singalungile maqondana namaGrikhi, iningi lawo selivele lamukela isikhathi esinembile seminyaka eyishumi nesishiyagalolunye. Futhi kusebenza ngokujwayelekile ngesikhathi sikaJesu, ngoba ngisho nangendlela yokuhlola ngokwezibonakaliso kuphela, ukufakwa kwezinsuku ezintathu phakathi kweminyaka eyisishiyagalombili kuyumphumela evezeka ngokwayo. Nokho, ulwazi ngalolu shubhu lweminyaka eyisishiyagalombili esigabeni sezinkanyezi seNcwadi ka-Enoch neNcwadi yamaJubileyi lusazimwele kakhulu; futhi alukafakwa ohlelweni oluqinile lokungeza izinsuku (ibid.).

Lombhalo libonisa ukuthi unyaka wawungaba, futhi wawunjalo, izinsuku ezingama-352 kuya kwengama-356 kwezinye izinyaka, kanti ukubambezeleka kusebenzisa umthetho wezinsuku ezingama-354 kuya kwengama-355. Lo ngumthetho ongafakazelwanga, owabekwa ngenkani.

Schürer ukhombisa ubuwula bokwakha ikhalenda esekelwe kunoma iyiphi yalezi zinhlelo eNcwadini ka-Enoch noma eNcwadini yamaJubile (ibid., amakhasi 592-593). Inothi elingaphansi kwekhasi 12 ekhasini 592 lithi:Ongqambeni womgqa ocashunwe (m Arak. 2:2), kunikezwa imingcele engaphansi kakhulu nengaphezulu kakhulu mayelana nezinto ezahlukahlukene kakhulu. Ngakho-ke ukuguquguquka okushiwo ngenhla kubude bonyaka kwakubonwa empeleni, futhi ngesikhathi seMishnah kwakusabhekwa njengokwenzeka. Eqinisweni, lesi sitatimende sabonakala simangalisile kakhulu eziphathimandla zeTalmud yaseBhabhiloni kangangokuba kwenziwa imizamo yokusinikeza incazelo entsha, bheka bArak. 8b-9a; Zuckerman Materialen, amakhasi 64 nalawo alandelayo, (ibid.).

Ngokunganaki ubufakazi bamaSamaritha, uSchürer ubamba ukuthi ikhalenda yaqhutshwa ngokubuka okungokoqobo ngesikhathi seMishnah ngaphandle kokubala kwangaphambili, njengoba okulandelayo imithetho emibili yeMishnah ekhombisa ngokuthi.

(1) mMeg. 1:4, ' Uma iMegillah (iScroll sika-Esther) ifundwe ku-Adar Wokuqala, kanti unyaka wengezwe, kumele ifundwe futhi ku-Adar Wesibili';(2) mEduy. 7:7, '[uR. Joshua noR. Papias] bafakazela ukuthi unyaka ungamemezelwa njengonyaka owengezwe usuku nganoma yisiphi isikhathi ngesikhathi sika-Adar; ngoba ngaphambilini lokhu kwakungenziwa kuphela kuze kube sekupheleni kukaPurim. Bafakazela ukuthi unyaka ungamemezelwa njengonyaka wokungeza izinsuku ngaphansi kwezimo. Ngesinye isikhathi lapho uRabban Gamaliel ehambile ohambweni lokuthola igunya kumqondisi waseSiriya, futhi wayengekho isikhathi eside, unyaka wamemezelwa njengonyaka wokungeza izinsuku ngaphansi kwesimo sokuthi uRabban Gamaliel uyavuma.

(2) Futhi lapho ebuya, wathi, "Ngiyavuma"; ngakho-ke kwaba unyaka wokungeza izinsuku.'Umthetho ophathelene nokufundwa kwe-Esther awukhombisi ukubhekwa kwesikhathi, kodwa kunalokho umthetho oqinile wokuthi i-Esther kumele ifundwe futhi ngenyanga eyengeziwe. Awubhekiseli kunoma yikuphi ukungaqiniseki mayelana nokungeza inyanga.

USchürer uqinisekile ukuthi kwakungekho nhlobo ukubala kusengaphambili (Schürer, ibid., ikhasi 593).

Ukubhekisela kwesibili okungenhla kuzama ukususa umqondo wokuthi isimemezelo sokungeza inyanga kwakungenzeka kuphela ngaphambi kwePurim, kodwa lo mthetho ngokwawo wawungemuva kwezikhathi zamaBhabhiloni. Ukungeza inyanga kwakumemezwa okungenani izinyanga eziyisishiyagalombili ngaphambi kwesikhathi nabantu baseSamariya; kanti amaSadusi babengenalo ulwazi noma uhlelo oluncane kunalolo. Kungenzeka kakhulu ukuthi uhlelo lwamaRabi lwalungenayo indlela ecacile eyayizokwamukelwa yizixuku, ngoba lwaluphikisana ne imibhalo yeBhayibheli. Lokhu kwenzeka ngemuva kokubhujiswa kweThempeli noma kunjalo.

Umthetho owawunquma ukuthi kufakwe inyanga eyengeziwe noma cha ulula kakhulu.Umkhosi wePhasika, okumele ugujwe ngesikhathi senyanga egcwele ngenyanga kaNisan (14 Nisan), kumele uhlale uwa ngemuva kokulingana kwesikhathi sasehlobo [meta isemerian earinen] ... U-Anatolius, engxenyeni ebaluleke kakhulu emlandweni wekhalenda yamaJuda egcinwe ku-Eusebius HE vii 32, 16-19, uchaza lokhu njengombono ovumelana nawo wonke amagunya amaJuda.. Izitatimende zikaPhilo noJosephus nazo ziyahambisana nakho. Ngakho-ke, uma kwakubonakala ekupheleni konyaka ukuthi iPasika yayizowela ngaphambi kwe-equinox yasentwasahlobo, kwakunqunywa ukungeza inyanga ngaphambi kukaNisan (Schürer, ibid., ikhasi 593).

USchürer ufaka "(14 Nisan)" lapha embhalweni ngokususelwa engxenyeni ebalulekile ka-Anatolius, athi ikhombisa ukuthi mhla ziyi-14 zikaNisan kumele kuwele ngemuva kwe-equinox (bheka Ante-Nicene Fathers, Vol. VI, amakhasi 147ff.), futhi lolu daba luhlolwe ephepheni elithi The Quartodeciman Disputes (No. 277). Sekwamukelwe ngekhulu lama-20 ukuthi i-14 Nisan ingawa ngesikhathi se-equinox kodwa lokhu kungase kungabi njalo, njengoba sizobona. Inkinga yangempela ibonakala iku-Anatolius, ukuthi umnikelo ekupheleni kwe-14 Nisan kumele ubone inyanga egcwele ngaleyo ndlela ukhuluma nge-equinox yasentwasahlobo, ngaphambi komnikelo ngo-3 ntambama ekupheleni kwe-14 Nisan, futhi iqala ebusuku lwe-15 yenyanga yokuqala. Le ndaba ibaluleke kakhulu ekuqaleni konyaka. U-Anatolius futhi wenza iphutha elikhulu kulombhalo eliphathelene nokuqala nokuphela kweSinkwa Esingenamvubkolanga, okuphikisana nomthombo weBhayibheli kanye nemikhuba yamaSamarita nezinye. (bheka ibid. kanye no-No. 277). Ngokufunda ngokucophelela okubhaliwe kuka-Anatolius, umthetho uthi isikhathi se-equinox kumele sidlule ngaphambi kwesidlo senkabi sika-3 ntambama ntambama ka-14 Nisan. Uma kungenjalo, unyaka kumele ungezwe inyanga eyengeziwe. Lokhu bekubalwa izinyanga neminyaka kusengaphambili.

UJosephus uphinde athi kwakusebenzisa ilanga lisendaweni ye-Aries, futhi lokhu kwenza lolu hlelo lube necaciso elengeziwe, kodwa leli qiniso liyashiywa. Kubalulekile ukuthi uSchürer aqaphele ukuthi amaGrikhi namaBhabhiloni (amaGibhithe nonyaka wawo welanga babengabandakanyeki lapha) babe nekhalenda engashintshi eyayisekelwe ekubalweni okunembile izinkulungwane zeminyaka. AmaBhabhiloni babe nekhalenda enjalo ngaphansi kwamaPherisha, kanti amaSamaritha namaSadusi banquma ikhalenda kudala e ngaphambili ngokuya ngokuhlangana kwenkanyezi. Akungeneki ukuthi amaJuda ayengazi ngalelo hlelo. Ukukhulumela kukaSchürer ngokuqina kwenkolelo phambi kolunye ulwazi kuyisitatimende esivelele, nakuba kungesona njengoba ayehlosile.

Kuyinkolo kuphela exhumene nekhalenda, kanye nokuphikisana okuqinile kwenkolelo kuwo wonke amashintsho esayensi, okwenza lesi simo siqondakale. Kodwa ekugcineni, ukuqonda kwesayensi nakho kwaba nomthelela lapha, futhi kwaqhamuka eBhabhiloni. AmaBhabhiloni, uMar Samuel waseNehardea noRabbi Adda bar Ahaba waseSura, bobabili abavela ngekhulu lesithathu C.E., babizwa ngamaRabi abanikele ngokukhethekile ohlelweni lwekhalenda. Lo wesibili wayejwayelene kahle nezinhlelo eziyishumi nesishiyagalolunye -unyaka wesijikelezo esithuthukisiwe esinikezwe uHipparchus. Ukwethulwa ePalestina kwekhalenda esekelwe kulesi sikhala kufanele kubhalwe kuPatriyaki uHillel engxenyeni yokuqala yenkathi yesine A.D. (Schürer, ikhasi 594) .

Kungani benqaba ulwazi ngalo lonke uhlelo olwawubuzungeze, olwawuphakathi kwabo, nolwawusetshenziswa ngesikhathi seTempile? Kukhona enye impendulo kule nkinga, uSchürer akazimiseli ukuyinikeza, futhi ecacile. Uhlelo lokuhlola lwavumela amaRabi ukuba ashintshe izimemezelo ukuze zivumelane nemikhawulo ebucayi ebabekwe ekuKhholweni yizivumelwano eziphathelene nokugcina uSabatha,

Izinyanga Ezintsha Nezimkhosi. Isijikelezo seminyaka eyishumi nesishiyagalolunye sasaziwa izinkulungwane zeminyaka futhi sasidala eMpumalanga. Isibonelo, amakhono abo okwenza amamephu ayethembele kulwazi lwezinkanyezi olwaluphakeme kunalolo lwaseYurophu ngesikhathi soHlanzeko, futhi sinobufakazi bezigodlo bokhuni obukhombisa ukuthi abavukeli bakaBar Kochba bavakashela eMelika (bheka C. Gordon, Ngaphambi kukaColumbus, eLondon, 1971). Nokho, kwaba kuphela lapho uhlelo lokubala olwenza ukuthi ukubambezeleka kwenzeke kusengaphambili seluqediwe ngokwanele lapho uhlelo lwamaRabi lwamuva lwamukela izindlela zokubala kusengaphambili. Uhlelo ePalestina belungeyona ukungabi nolwazi lokubala. Babenolwazi olunjalo futhi basebenzisa lolu hlelo ePalestina kuyo yonke inkathi yeThempeli. Kwakuyikuntuleka kohlelo olucacile olwaluzokwenza ukuthi amaMkhosi agcinwe ngaphakathi kwe uhlelo olunzima lwesiko olwalufakwe kuyo. Lokhu akwenzeka kuze kube ngekhulu lesine CE. Ngaphandle kwemikhuba eyayingasebenzi ngokwayo, uhlelo lokubala belungahlala lusebenza njengoba belusebenza emakhulwini eminyaka eyedlule. Le yimikhuba uKristu ayigxeka ngayo amaFarisi.

Uhlelo oluchanekileyo lokubala inyanga olususelwa eNyanyeni Entsha luyabikezelwa ngokuphelele. Kusukela eNyanyeni Entsha ebumnyameni obuphelele kungaba nenani elikhulu lezinyanga ezingamashumi amathathu ngonyaka. Lokhu bekuzobuyela ekuqaphelweni kwangaphambi kwesiko okwaze kwaba nezinyanga eziyisishiyagalombili ezingamashumi amathathu (bona ngenhla). IPasika kumele ihlale iwela ngemva kwe-equinox yasentwasahlobo. Inyanga Entsha ingaba ngaphambi kwe-equinox izinsuku eziyishumi nane.

Inqubo yenyanga entsha iphinde ihlangene nohlelo lwamaza oluzuzwayo ngesikhathi sokuphakama kwamaza (Spring Tides) nokwehla kwawo (Neap Tides). Amaza aphezulu (Spring Tides) ahlala ephakathi kokubonakala kwenyanga ephelele (Full Moon) nenyanga entsha (New Moon). Amaza aphansi (Neap Tides) wenzeka ezikhathini zokwaba kwezinyanga (quarters) (bheka isihlomelo).

Imithetho eyakhiwe ibonwa njengenqubo yokuthuthukisa ngenhloso yokubeka isiko ngaphezu kwemithetho kaNkulunkulu ngoba amasiko enza ukugcinwa kwezinsuku ezingcwele kube nzima.

Impikiswano yokuthi ikhalenda iyisibopho sabantu bamaJuda, njengengxenye yamaOrakali kaNkulunkulu, kuwukuqonda okungelona iqiniso okuqonda kabi incazelo yeSkripthi (bheka iphepha ElamaOrakali kaNkulunkulu (No. 184) ).

Enye into ehlekisayo ngempikiswano yegunya lamaJuda, phakathi kwemibutho yenkolo elandela impikiswano yegunya lamaJuda, wukuthi: uma kunjalo, labo abavuma igunya elinjalo kufanele bagcine iPentekoste ngoSivan 6, okungeyona into abayenzayo abaningi. Eqinisweni, baphikisa ngokusobala igunya lekhalenda lamaJuda kulo mbono, njengoba liphutshwe ngokusobala kangaka. Lona ngumqondo ongenangqondo. AmaJuda noma agqugquzelwe futhi anegunya, noma aphutha. Uma enoNkulunkulu -egunyazwe ukuba benziwe kanjalo, khona-ke iSonto kumele lilandele bona. Uma bengakwenzi, iSonto kumele linqume iKhalenda efanele evela eBhayibhelini. Izinyanga Ezintsha ziyinhloko kulesi simo. Izinsuku Eziyingcwele zinqunywa ngokwezinyanga ezintsha futhi izibalo zihlale zilungile emakhulwini eminyaka.

Ngakho-ke Izinyanga Ezintsha zigcinwa ngokwenzeka kwazo, hhayi ngokuhlelwa kabusha noma ukulibaziseka.

Izimpikiswano eziphikisana nokugcinwa kweZinyanga Ezintsha zisekelwe ekutheni zenza kube sengathi akunakwenzeka ngenxa yokuthi ukulungiswa nokuhlehliswa kokubala kweMolad kaTishri kusekelwe ezisekelweni ezingamanga futhi ngokusemthethweni akunangqondo. Le mpikiswano ithatha ukuthi kuneqiniso kule ndlela yokwenza, okungekho, bese iphikisa ukugcina isiko leBhayibheli iMeshiya ecacisa ukuthi uzolimisela futhi aphoqe zonke izizwe ukuba zigcine lapho ethatha ukubusa eJerusalema (Isaya 66:23). Zonke izidalwa zizokhonza uNkulunkulu ngezinsuku zokuphumula (iSabatha) kanye neNyanga Entsha . Imikhosi nayo iyadingeka njengoba sibona kuZekariya 14:16-19. Leli Khalenda Elingcwele likaNkulunkulu lizosebenza ngokulawula isivuno nokunikezwa kokudla. UKristu ungafani izolo, namuhla nangomuso (Heb. 13:8). Uma uMesiya ezoyidinga kuwo wonke amazwe ngaleso sikhathi, uyidinga nakubakhethiwe manje. Izimpikiswano eziphikisana neZinyanga Ezintsha ezivela kuMolad kaTishri zisekelwe emcabangweni wokuthi kukhona ubuqiniso kalenda kaHillel nokuhlehliswa kwayo, okungekho. Empeleni, le mpikiswano ifakazela ukuthi kalenda kaHillel noma kalenda yakamuva yamaJuda ayihambisani nelizwi likaNkulunkulu nokugcina ngokunembile Ikhalenda Yakhe Engcwele.

Ngemva kokuthi sebeqinisekisile ikhalenda entsha, uHillel II wathi izohlala isebenza kuze kufike uMesiya. Leso sitatimende senziwa ngoba kwakwaziwa ukuthi asinaso isisekelo eBhayibhelini nokuthi uMesiya kuzomele anqume lolu hlelo. UHillel wayazi, kusuka ku-Isaya 66:23, ukuthi Izinyanga Ezintsha zizobuyiselwa lapho uMesiya efika, futhi wayazi-ke ukuthi lokho ayekwenza kwakungenaso isisekelo ekuvuseleleni kweminyaka eyinkulungwane. Iqiniso liwukuthi uMesiya wayengeke avume uhlelo olunjalo, ngoba lwaphula uMthetho ngesiko. UKristu wayesephungule amaScribi namaFarisi ngenxa yamasiko abo, cishe eminyakeni engamakhulu amathathu ngaphambilini. UKristu wasusa igunya labo ngokumiswa kwabangu-70 (Lk. 10:1,17).

Mathewu 15:2-6 Kungani abafundi bakho baphula isiko labadala? ngokuba abahlambi izandla zabo lapho bedla isinkwa. 3Kepha waphendula wathi kubo, Nani-ke niphula umthetho kaNkulunkulu ngenxa yesiko lenu? 4Ngokuba uNkulunkulu wayehlela wathi, 'Hlonipha uyihlo noyise'; futhi, 'Lowo oshoyo kabi uyise noma unina, makabulawa.' 5Kepha nina nithi, 'Noma ubani othi kukayise noma kukamama, "Iyisipho," ngalokho ongakuzuza kimi;' 6'angahloniphi uyise noma umama wakhe, makakhululeke.' Ngalendlela niyenze umyalo kaNkulunkulu waba yize ngesiko lenu. (KJV)

AmaRabi ayazi ukuthi ikhalenda liphutha futhi abanye bayakhathazeka ngalokhu (bheka 'Kungani iPasika Isehlwini Kangaka Ngo-1997?' (No. 239)). Ukuphazamiseka kwekhalenda kwakwenzeka ngezikhathi ezithile isikhathi eside. UNkulunkulu ugxeka ukudikibalisa Izinkonzo Zakhe ngalezi zinhlobo ezahlukene ngo-Isaya. Ukugxekwa ku-Isaya kwakuhlanganisa umoya ababegcina ngalo kanye nobungabi obwenzeka ezweni ngaphambi, phakathi nangemva kwezinkonzo, njengokudlala ngekhalenda. Nokho, uJerobowamu wabona ukuthi uNkulunkulu wayecabangani ngokuhlehlisa Izinkonzo (bheka iphepha elithi UJerobowamu neKalenda kaHillel (No. 191)).

Isaya 1:13-14 Ningaphindi nilethe imihlatshelo eze; impepho iyisithakazelo kimi; izinyanga ezintsha nezinkonzo zangempelasonto, nokubizwa kwezihlangano, angikwazi ukubekezelela; kungobubi, ngisho nomhlangano ongcwele. 14Izinyanga zenu ezintsha nemikhosi yenu ebekiwe, umphefumulo wami uyazonda; ziyinkathazo kimi; sengikhathele ukuzibekezelela. (KJV)

Ugcizelelo lapha kuseminyangeni yenu emisha nemikhosi yenu. Le misebenzi egxekwayo akuyona iminyango emisha nemikhosi kaNkulunkulu. Ziye zagwenxiswa ngabantu nezinkambiso zabo. Lokhu kwenzeka ngenxa yezindlela nemibono yangaphakathi, kodwa futhi kwenzeka ngenxa yesikhathi seNyanga Entsha, okuthinta ukubekwa kweMikhosi. INyanga Entsha engalungile isho Umkhosi ongafanele futhi uMthetho kaNkulunkulu waphulwa. Ukuqaphela uqobo akusona isizathu esanele sokungaqiniseki, mayelana neNyanga Entsha nemikhosi.

Ikhalenda isekelwe eNyangeni Entsha, isenzakalo esinembile sezinkanyezi esingabikezelwa ngokuphelele, futhi siyisenzakalo esibekwe ngumthetho weBhayibheli njengesisekelo sokunquma izinhlelo zezinsuku ezingcwele. Lesi senzakalo sibalwa kusukela ngesikhathi saseJerusalema ukuze sifakwe ngaphakathi kosuku oluvamile lomhlaba.

Lolo suku luyizinsuku ezingamashumi amabili nane -amahora abalwa kusukela ekushoneni kwelanga (ukudilika kwelanga) kuya ekushoneni kwelanga (ukudilika kwelanga) njengaseku-equinox noma, ngamanye amazwi, kusukela ngo-6 ntambama kuya ku-6 ntambama cishe. Lokhu kubaluleke kakhulu ngenyanga yokuqala (uNisan) nenyanga yesikhombisa (uTishri) ngoba ziseduze kakhulu ne-equinox.

I-Jubili

Yonke uhlelo lweKalenda lusekelwe ku-Jubili. I-Jubili iyisijikelezo seminyaka engamashumi amahlanu, esibonakaliswa ekwakhiweni kweThempeli neSonto nasesakhiweni seBhayibheli. Abanye ababhali bamaJuda namaSamariya abalandelayo (bona uBowman, Samaritan Documents, loc. cit., ch. 2, Tolidah noLev. 25:10,11), ngokungalungile bazama ukuyenza ibe ngamashumi amane nesishiyagalolunye -unyaka wesigaba kusukela kuJubili yesibili kuqhubeke. IJubili yayikhomba empilweni yomuntu neminyaka yakhe engamashumi amahlanu yokukhula. Imithetho esekelwe kuyo ifakwe embhalweni ethi "Umthetho" kanye neSigunyazo Sesine (No. 256). Ihlanganiswe izigaba eziyisikhombisa, ngayinye iminyaka eyisikhombisa. Izivuno zinikezwa eKhalenda njalo eminyakeni eyisithupha ukuze uNyaka weSabatha ugcinwe (Lev. 25:3-7). Umthetho ufundwa minyaka yonke yeSabatha emkhosini wamaTabernakeli (Duteronomi 31:10-13). Isakhiwo soMthetho nabaprofethi njengoba kufundwa emkhosini weSabatha (okulungiselelwe ekufundweni koMthetho kweSabatha ka-21/40 noma ka-1998) kuchazwe emaphepheni mayelana noMthetho nemiyalo (Amanombolo 251-263); (bheka futhi iphepha Umthetho kaNkulunkulu (No. L1).

Kunikwa isivuno esiphindwe kathathu ngonyaka wama-48 weJubili, ngonyaka wesithupha womjikelezo wokugcina, ukuze iminyaka emibili yeSabatha neJubili kugcinwe (Lev. 25:21). Lo nyaka weJubili ubalwa kusukela ekuhlanjululweni ngonyaka wama-49 kuya ekuhlanjululweni ngonyaka wama-50 noma iJubili, lapho zonke izindawo zibuyiselwa kubanikazi bezizwe. Bonke amanani omhlaba abalwa kusukela kuleli zinga (Lev. 25:15). Lonyaka ligcinwa kanti iJubili livunguzwa ngosuku lokuxolisa ngonyaka wamashumi amane nesishiyagalolunye (Lev. 25:8-9), bese ligcinwa lingcwele unyaka owodwa kuze kube uSuku Lokuxolisa ngonyaka wama-50 (Lev. 25:9-13), ukuze izindawo seziyokulinywa futhi zitshalwe ukuze kutholakale isivuno sasehlobo ngo-Abib wonyaka wokuqala weJubili elilandelayo. Lo nyaka (wama-50) uwunyaka wesishiyagalombili ojwayelekile wesijikelezo (Lev. 25:22).

I-Jubili yenzeka eminyakeni engu-24 nengu-74 BCE nengu-27 nengu-77 CE ekhulwini ngakunye. I-Jubili elandelayo, i-Jubili yamashumi amane kusukela ekhonzweni kweMesiya kanye ne-Jubili yamashumi amane nesishiyagalolunye kusukela ekuvuselelweni kweTempele nasekubuyiselweni koMthetho ngaphansi kuka-Ezra noNehemia, isonyaka ongcwele ka-2027/8. Unyaka ka-2028 uzokuqala iJubili yamaJubili nokubusa okusha kweminyaka eyinkulungwane kweMesiya njenge-1/50 (bheka Ukufunda uMthetho no-Ezra noNehemia (No. 250); Incazelo yeMbono kaHezekeli (No. 108); Isikhathi Sokubethelwa Nokuvuka (No. 159); kanye noHlelo Lwesikhathi Lwesizukulwane (No. 272)).

Ikhalenda kaNkulunkulu imi ngokuphelele noHlelo Lwakhe olwenziwe ngokuhambisana nalelo Khalenda izinkulungwane zeminyaka. Ihlangene ngokuphelele noMthetho Wakhe.

Ukube uNkulunkulu wayefuna ukufaneleka noma ukulungiswa kohlelo Lwakhe, wayezonikeza imiyalelo ecacile, njengoba enze kuyo yonke enye ingxenye yoMthetho Wakhe. Lapho ethule ngodaba, singaqiniseka ukuthi kukhona akukho isizinda sohlelo olufanele lokho akumisile. UNkulunkulu, hhayi uJuda, onegunya phezu kweZibhalo ezingashintshi kanye neKalenda yakhe.

Isichasiselo:

Ikhalenda yamaSamariya inqunywa ngokuhlangana kwenkanyezi. Kanye nekhalenda yamaSadusi kanye nobupristi ngesikhathi seTempele, yayifana kule ngxenye futhi nasekunqunyweni kwePhentekoste, ababekhethe ukuthi iwela ngeSonto. Okungakuqondwa kalula wukuthi bahlukene ngendlela eyodwa, eyayiyindlela yokunquma i-equinox nokuqala konyaka. Lolu hlukaniso lwenza ikhalenda lamaSamarita lihlale inyanga eyodwa ngemuva kwekhalenda yeThempeli cishe amaphesenti angamashumi ayisithupha esikhathi, nakuba womabili ayenqunywa ngokuhlangana kwenyanga nelanga. Le ngxenye ichazwe enguqulweni entsha yephepha elithi Inyanga nonyaka omusha (No. 213) futhi iphinde ihlolwe enguqulweni yakamuva ethi uJeroboam neKalenda kaHillel (No. 191).

qIsihlomelo AIndawo yama-Equinox ekunqumeni kweMihlangano Engcwele

UPhilo, umJuda wase-Alexandria ngesikhathi sokuphila kukaKristu, wafundisa ngeKalenda yeThempeli futhi waphawula emsebenzini wakhe weMithetho Ekhethekile ukuthi ama-equinox ajwayelekile wenzeka ezinyangeni yokuqala neyesikhombisa. Lokhu kusho ukuthi wayekholelwa ukuthi inyanga entsha NGAPHAMBI kwe-Equinox yasentwasahlobo ejwayelekile iyinyanga yokuqala yonyaka!

UPhilo uyaqhubeka wathi [ku IMIYALELO EKHETHEKILE, II, (153) ikhasi 582 UMSENGO WESIHLANU XXVIII.] "Nakuba inyanga "okwenzeka kuyo" i-equinox yasekwindla iyokuqala ngokulandelana ngokwe-orbit yelanga, ayibhekwa njengeyokuqala ngokomthetho.

http://www.earlyjewishwritings.com/text/philo/book28.html

Philo lapha uthi inyanga lapho i-equinox yasekwindla noma yasenyakatho yenzeka kuyo iyinyanga yokuqala yonyaka ngokujikeleza kwelanga kodwa ayibhekwa njengeyokuqala ngokomthetho, okungukuthi inyanga lapho i-equinox yasekwindla yenzeka kuyo iyinyanga yesikhombisa, nakuba ingeyokuqala ngokujikeleza kwelanga. Inyanga lapho i-equinox yasentwasahlobo yaseNyakatho yenzeka kuyo iyinyanga yokuqala yonyaka ngokomthetho, kodwa iyisikhombisa ngokujikeleza kwelanga. Ngakho-ke uHillel uyinkolo ephikisayo.

Ubuye abhale, NGOKUDALWA (116) Ikhasi 17

"Futhi ilanga, umlawuli wosuku, lenza ama-equinox amabili ngonyaka, kokubili entwasahlobo nakwindla. I-equinox yentwasahlobo esizikithini se-Aries, kanti eyekwindla ise-Libra, inikeza isibonelo esicacile kakhulu esingaba khona sobungcwele bukaNkulunkulu benombolo yesikhombisa."

Isimangalo sokuthi ngayinye yenzeka ochungechungeni lwenyanga yesikhombisa sitholakala ngokubala kusukela ku-One kuya ku-Seven, kunezinyanga ezinhlanu phakathi kwenyanga yokuqala neyesikhombisa, futhi ngemuva kwenyanga yesikhombisa njengokubala izinyanga ezinhlanu kuya ku- Inyanga yokuqala ekupheleni kwezikhombisa zesibili njengokulandelana okulandelayo kweSikhombisa ukuze kufinyelelwe enyangeni yokuqala.

Isisho esisetshenziswa abanye sithi "Ngoba ngayinye yama-equinox yenzeka "ngaphakathi" kwenyanga yesikhombisa, ngaleso sikhathi abantu bayalelwa ngokusobala ngumthetho ukuba bagubhe imikhosi emikhulu, edume kakhulu nephakeme; ngoba kungenxa yalezi zikhathi zombili ukuthi zonke izithelo zomhlaba zikhuliswe futhi zipheleliswe; isithelo sofulawa, kanye nazo zonke ezinye izinto ezitshalwayo, kungenxa ye-equinox yasentwasahlobo; kanti ezitshalwayo zezivini, kanye nazo zonke ezinye izitshalo ezinezithelo eziqinile, eziningi kakhulu, kungenxa ye-equinox yasekwindla."

http://www.earlyjewishwritings.com/text/philo/book1.html

FLACCUS ikhasi 735 isahluko 14 ivesi 116 ithi: " Lena kwakuyinhlekelele engakaze ibonwe eyahlasela uFlaccus ezweni ayebusa kulo, eboshwa njengesitha ngenxa yamaJuda, ...ngesikhathi sokuboshwa kwakhe, ngoba kwakuyisikhathi somkhosi ojwayelekile wamaJuda ngesikhathi se-equinox yasekwindla, lapho amaJuda ejwayele ukuhlala ezitendeni;"

http://www.earlyjewishwritings.com/text/philo/book36.html

IMIYALELO EKHETHEKILE, I: Qaphela futhi ukuthi kulombhalo iNyanga Entsha yoNyaka Omusha nayo ingumkhosi ongcwele, izinyanga ezintsha zidinga izihlatshelo ezikhethekile.

"(180) Ngoba umkhosi oqala iNyanga engcwele{23}{incazelo eqondile ye-hieromnía ayicacile. Incazelo engcono kakhulu yalesi simemezelo yaphakanyiswa ngumchazamazwi kaPindar Nem. 3.2 owachaza ukuthi ukuqala kwezinyanga kwakungcwele (A. B. Drachmann, Scholia Vetera in Pindari Carmina [3 vols., Leipzig: B. G. Teubner, 1903û27] 3:42) . Ngakho-ke, ngokuyiqonda njengokubizwa kukaPhilo kosuku lomkhosi oluvula inyanga engcwele, lapha ihunyushwa njalo ngokuthi "umkhosi oqala inyanga engcwele."} Izihlatshelo eziphindwe kabili zifanele ukunikwa ngoba isizathu sazo siphindwe kabili: esinye, ngoba kuyinyanga entsha; esinye, ngoba kuwumkhosi oqala inyanga engcwele. Mayelana nokuthi kuyinyanga entsha, kucacisiwe ngokusobala ukuthi izihlatshelo ezilingana nalezo zezinye izinyanga ezintsha kumele zihlatshelwe . Mayelana nokuthi yisidlo esiqala inyanga engcwele, izipho ziphindaphindwa ngaphandle kwezinkabi ezisencane. Kunikwa eyodwa esikhundleni sezimbili ngoba umahluleli ucabange ukuthi kulungile ukusebenzisa ubunjalo obungahlukaniswa kwe-1 esikhundleni se-2 ehlukanisekayo ekuqaleni konyaka. (181) Esikhathini sokuqala—ubiza intwasahlobo kanye ne-equinox yayo ngokuthi isikhathi sokuqala—wamyalela ukuthi kube nesidlo esibizwa ngokuthi "isidlo wesinkwa esingenamvubkelo" kumele ligujwe izinsuku eziyisikhombisa futhi wamemezela ukuthi zonke izinsuku zazilingana ngenhlonipho emisebenzini yenkolo. Ngoba wayeyala ukuthi usuku ngalunye kunikwe izihlatshelo eziphelele eziyishumi njengalokhu okwenziwa ezinsukwini zenyanga entsha, okwenza inani eliphelele lezihlatshelo eziphelele ngaphandle kwezihlatshelo zokuxolisa libe ngu-70. (182) Ngoba wayecabanga ukuthi isizathu esifanayo silawula ubudlelwano benyanga entsha nenyanga elawula ubudlelwano bezinsuku eziyisikhombisa zeSiko lobudlelwano olwenzeka ngenyanga yesikhombisa. Ngenxa yalokho wamemezela njengengcwele kokubili ukuqala kwenyanga ngayinye kanye nokuqala, okuqukethe inani elifanayo lezinsuku njengezinyanga ezintsha, kwezinyanga eziyisikhombisa zizonke. (183) Phakathi nentwasahlobo kwenzeka umvuno, ngaleso sikhathi kunikelwa izihlatshelo zokubonga kuNkulunkulu emasimini ngoba ikhiqize izithelo ngokwanele futhi izitshalo ziyavunwa. Lo mgubho uwumgubho ogujwa kakhulu emphakathini futhi ubizwa ngokuthi "umkhosi wokuqala kokuvuna," ogama laso livela ekutheni izithelo zokuqala zinikelwa ngaleso sikhathi. "

http://www.earlyjewishwritings.com/text/philo/book27.html

IMIYALELO EKHETHEKILE, II

181.} ngoba ngaphambi kokuba isivuno sonyaka sisetshenziswe ngabantu, umkhiqizo wokuqala wembewu entsha kanye neziqhamo zokuqala ezivelile zinikelwa njengeziqhamo zokuqala. (180) Ngoba kulungile futhi kufanelekile ngokwenkolo ukuthi labo abathole isipho esikhulu kakhulu kuNkulunkulu, ubuningi bokudla okubaluleke kakhulu, okunenzuzo kakhulu, ngisho nokumnandi kakhulu, bangakaze bakujabulele noma bakusebenzise nhlobo ngaphambi kokunikela ngemivuno yokuqala kuMnikezeli. Abamniki lutho ngoba zonke izinto, impahla nezipho ziyizakhe, kodwa ngophawu oluncane babonisa ukubonga nokuzithoba kuNkulunkulu -othanda ubuntu kuLowo ongasidingi lutho kodwa ehlabela imisebenzi enhle eqhubekayo. (181) Noma-ke ngoba isithelo sengqoloyi siyisokuqala futhi esihle kakhulu kuzo zonke izithelo. (182) Futhi isinkwa siyafutha ngoba umthetho uvimbela noma ubani ukunikela ngesinkwa esingenafutha etafuleni lenkolo; hhayi ngenhloso yokuba kube nokuphikisana emiyalweni enikeziwe, kodwa ukuze ngendlela ethile ukunikeza nokwamukela kube ngokuhambisanayo; ukwamukela kube ukubonga kwabo abanikela, nokunikeza kube ukupha okungenazibambeko kwezinsikelelo ezijwayelekile kulabo abanikela. [...]{25}{lonke leli gaba libonakala liphukile futhi aliqondakali. IMangey ikakhulukazi ikhomba ukuthi okwakuvinjelwe kwakungeyona ukunikela ngesinkwa esingenasivuno, kodwa ukunikela ngesinkwa esinensivuno esidaltini. Bheka I-Eksoda 28.23:18.} Cha, hhayi ngempela kulokho [...] {26}{Ingxenye yesigaba 183 yashiywa ngaphandle ekuhumusheni kukaYonge ngoba inguqulo uYonge ayesekelwe kuyo, iMangey, yayingenalo lolu lwazi. Le migqa ihunyushelwe kabusha kulomqulu.} http://www.earlyjewishwritings.com/text/philo/book28.html

IMIYALELO EKHETHEKILE, 1, (186 -- ikhasi 551 (186) "Lapho isikhathi sesithathu senzeka ngenyanga yesikhombisa ngesikhathi sokulingana kwelanga ekwindla, ekuqaleni kwenyanga, kuyagujwa umkhosi oqala inyanga engcwele obizwa ngokuthi "umkhosi wamashofomkhosi" nowawuxoxwe ngaphambilini. Ngosuku lweshumi kwenzeka ukuzila abakuthatha ngokungathi sína- -hhayi kuphela labo abanentshisekelo enkolelweni nasekungcwelweni, kodwa ngisho nalabo abangawenzi lutho oluhlobene nenkolo ngesikhathi esisele."

IMIGOMO EYISHUMI (161) ikhasi 532, "Kodwa usuku lwesikhombisa lwesonto unikezwe imikhosi emikhulu kunazo zonke, lezo ezihlala isikhathi eside kakhulu, ngezikhathi ze-equinox yasentwasahlobo neyasekwindla unyaka ngamunye; ebeka imikhosi emibili kulezi zikhathi ezimbili, ngakunye kuqhubeka izinsuku eziyisikhombisa; leyo eyenzeka entwasahlobo iyokuphelela kwalokho okutshaliwe, kanti leyo eyawa ekwindla iyisidlo sokubonga ngokulethwa kwezithelo zonke ezikhiqizwe izihlahla. Futhi izinsuku eziyisikhombisa zibekwe ngokufanele kakhulu inyanga yesikhombisa yomjikelezo ngamunye wokulingana kwelanga, ukuze inyanga ngayinye ithole udumo olukhethekile losuku olulodwa olungcwele lomkhosi, ngenhloso yokuvuselela nokujabulisa ingqondo ngempelaveki yayo.

http://www.earlyjewishwritings.com/text/philo/book26.htmlIMIYALELO

EKHETHEKILE, II, ikhasi 582 UMGUBHO WESIHLANU XXVIII. (150) " Futhi kukhona omunye umkhosi ohlanganiswe nomkhosi wePhasika, osebenzisa ukudla okuhlukile kunokuvamile, futhi okungajwayelekile; ukusetshenziswa, okungukuthi, kwesinkwa esingenasivuno, lapho-ke ithola khona igama layo. … Lenyanga, njengoba iyisikhombisa (inyanga yesibhalo) kokubili ngenombolo nangokulandelana, ngokujikeleza kwelanga, iyona yokuqala ngamandla; (151) ngenxa yalokho nayo ibizwa ngokuthi yokuqala ezibhalweni ezingcwele . Futhi isizathu, njengoba ngicabanga, sithi kanje. I-equinox yasentwasahlobo iyisibonelo nokumelwa kwalowo mqalo ngokuhambisana nawo umhlaba owadalwa ngalo.Ngakho-ke, unyaka ngamunye, uNkulunkulu ukhumbuza abantu ngokudalwa komhlaba, futhi ngenhloso yokuletha intwasahlobo, ngalesi sikhathi zonke izitshalo zikhula futhi zikhazimulisa izimbali (152) ngenxa yalokho lokhu kubekwa ngokunembile emthethweni njengenyanga yokuqala, ngoba, ngendlela ethile, kungathiwa kuwumfanekiso wokuqala kokuqala kwazo zonke izinto, obhalwe ngakho njengophawu oluyisibonelo. (153) Nakuba inyanga lapho kwenzeka khona i-equinox yasekwindla iyona yokuqala ngokulandelana ngokwezindawo zokuzungeza kwelanga, ayibhekwa njengeyokuqala emthethweni.Isizathu ukuthi ngaleso ngaleso sikhathi, njengoba zonke izivuno sezivuniwe, izihlahla sezilahlekelwa amagqabi futhi konke okukhiqizwe entwasahlobo ebunzimeni bokubukeka kwayo kuyomile ngaphansi kwemimoya eyomile ngemva kokomisa ngumlilo oshisayo welanga. (154) Ngakho-ke wacabanga ukuthi ukusebenzisa igama elithi "okuqala" kule nyanga lapho izintaba nezindawo eziphansi ziba zomile futhi zingazali, kwakungahambisani futhi akufanele. Ngoba kuyadingeka ukuthi izimangaliso ezinhle kakhulu nezifunwayo zibe zezinto ezokuqala ezithole isikhundla sobuholi, lezo zenzakalo ngazo kwenzeka ukuzalwa nokukhula kwezilwane nezithelo nezitshalo, kodwa hhayi amandla abhubhisayo anesiphetho esibi. (155) Futhi lo mgubho uqala ngosuku lweshumi nanhlanu lwenyanga, phakathi nenyanga, ngosuku lapho inyanga igcwele ukukhanya, ngenxa yokunakekela kukaNkulunkulu eqinisekisa ukuthi akusoze kube nobumnyama ngalolo suku. …(160) Ngakho-ke, njengoba umkhosi wasentwasahlobo uyisikhumbuzo sokudalwa komhlaba,

IMIYALELO EKHETHEKILE, I {Isihloko sikaYonge, Incwadi Ngokugunda.} XXXV. (172) "Futhi izinkwa zibekwa ngosuku lwesikhombisa etafuleni elingcwele, zilingana nenani lezinyanga zonyaka, izinkwa eziyishumi nambili, zihlelwe emigqeni emibili enemigqeni eyisithupha ngayinye, ngokuhambisana nokuhlelwa kwe-equinox; ngoba kune-equinox ezimbili ngonyaka, eyentwasahlobo neyasekwindla, ngayinye ibalwa ngezikhawu zenyanga eziyisithupha. Ngesikhathi se-equinox yentwasahlobo zonke imbewu ezitshalwe emhlabathini ziqala ukuvuthwa; cishe ngaleso sikhathi, izihlahla nazo ziqala ukukhupha izithelo zazo. Futhi ngesikhathi se-equinox yasekwindla isithelo sezihlahla sesivuthwe ngokuphelele; futhi kulesi sikhathi, futhi, ukuqala kwesikhathi sokutshala imbewu. Ngakho-ke imvelo, ihamba ngendlela ende yesikhathi, inikeza izipho ngemva kwezipho kubantu, izimpawu zazo yilezo zinkwa ezimbili ezinhlanu ezibekwe kanjalo etafuleni.""ngokohlelo lwe-equinox; ngoba kune-equinox ezimbili ngonyaka,"Inyanga entsha noma inyanga ngemuva kwe-equinox akuyona inyanga lapho i-equinox yenzeka khona! UPhilo akakhulumi ngeKalenda yeLanga eyayisekelwe ohlelweni lwamaRoma ngemva kukaJulius Caesar. UPhilo uthi ngokucacile ukuthi inyanga yenzeka kusukela enyangeni entsha eyodwa iye kwentsha elandelayo, futhi iqala ngosuku lapho kuqhamuka khona ukubambana kwenkanyezi. Bheka Imithetho Ekhethekile mayelana nomkhosi wesithathu noma iNyanga Entsha. Unyaka Omusha uhlale iNyanga Entsha eseduze kwe-equinox lapho unyaka wokungeza ufaka u-Adar II noma i-We Adar ukuze kufakwe unyaka weNyanga. . Ukungeza inyanga kwenzeka ngonyaka ongcwele ka-2016/2017 kubeka iNyanga Entsha mhla ziyi-28 kuMashi 2017 emva kwe-equinox, hhayi ngoMashi ka-2016 okwenzekile kusetshenziswa Ukungeza izinyanga kwamaBhabhiloni kukaHillel. Isimangalo sokuthi iNyanga Entsha kumele ihlale yenzeka ngaphambi kwe-Equinox siyincazelo engamanga nokufunda okungalungile kukaPhilo.

Ngakho-ke singabona futhi kuJosephus Ant Izibhalo ZamaJuda, Incwadi 3.

ISIGABE 10. NGEMICIMBI YOKUGUGUDA; NOKUTHI UHLELO LWALO LUSUKU NGALUNYE LOMCIMBI LWENZIWA KANJANI. 5. "Enyangeni kaXanthicus, eyaziwa kithi ngokuthi uNisan, futhi iyisiqalo sonyaka wethu, ngaleyo ndlela uHillel uphutha ngonyaka omusha eRosh Hashanah noma ekwindla. Ngo-2016 uHillel unayo iRosh Hashanah ngo-Okthoba noma inyanga yesishiyagalombili eqala ngemva kwe-Equinox yasenyakatho. http://www.earlyjewishwritings.com/text/josephus/ant3.html

Bheka futhi Izinto Zakudala ZamaJuda,Incwadi 1.ISIGABE 3. NGOKUVUNGAMA; NOKUTHI NOMAWUPhI UHLANDA WASINDISWA KANJANI EMKHANGELWENI, NABEZAKWAKHE, KWASE KULANDELA WAKHONDA ENYANINI YASE SHINAR, 3. Lolu bhubhane lwenzeka ngonyaka wekhulu nesithupha lobukhosi bukaNowa, [iminyaka yakhe,] ngenyanga yesibili, (14) ababizwa ngokuthi yiDius ngamaMasedoniya, kodwa yiMarchesuan ngamaHeberu: ngoba kanjalo bahlela unyaka wabo eGibithe. Kodwa uMose wabeka ukuthi uNisan, ofana noXanthicus, abe yinyanga yokuqala yemikhosi yabo, [uMashi u-Ephreli futhi hhayi u-Ephreli uMashi njengango-2016 ngokuhlela kukaHillel ed] ngoba wabakhulula eGibithe ngaleyo nyanga: ngakho-ke le nyanga yaqala unyaka kubo bonke imicimbi eyingcwele ababeyinikezela ekuhlonipheni kukaNkulunkulu, nakuba egcine uhlelo lweminyaka lwezinyanga lokuqala maqondana nokuthengisa nokuthenga, nezinye izindaba ezijwayelekile. Ekuqaleni konyaka wesibili, ngenyanga kaXanthicus, njengoba amaMasedoni eyibiza, kodwa ngenyanga kaNisan, njengoba amaHeberu eyibiza, ngenyanga entsha, bahlambulula itende, nazo zonke izitsha zalo, engisivele ngazichaza.

http://www.earlyjewishwritings.com/text/josephus/ant1.html

Umlando ucacile ngalokho ikhalenda yeThempeli eyayinjalo, futhi amanga amaJuda nama-Armstrongites kufanele abhekwe ngokudikibala ngokuphelele. ICawa inomthwalo wokutadisha amaqiniso ekhalendeni yeThempeli futhi inqabe ngokuphelele lokho okungeyikho iqiniso.

Isihlomelo B

UJUBILEE

Levitikus 25:20-22

20: Futhi nithi, Sizodla ini ngonyaka wesikhombisa? bheka, asizotshala, noma siqoqe isivuno sethu:21: Ngaleso sikhathi ngizobeka isibusiso sami kini ngonyaka wesithupha, bese izithelo zayo zikhuphuka iminyaka emithathu.22: Nizotshala ngonyaka wesishiyagalombili, nidle izithelo zakudala kuze kube gonyaka wesishiyagalolunye; kuze kufike izithelo zayo, nizodla ezigcinwe zangaphamb ilini. (KJV)