Another textual analysis leads me to reject the theory of lunar weeks as follows: The moon was created on the fourth day of the week original. So when the moon was created and the original shekel had three days weekly. And the third day after the creation of the moon was hailed as the seventh day and declared "holy" by the Creator. (Gen. 2:2,3). If someone had told seven days from the creation of the moon to establish the Sabbath, then it would establish a day different than the Creator "sanctified" having ceased its work of creation. This would have been like assuming that the moon was created in its phase of "new" and assuming that was created at the stage of "full" no difference.
After that, the next reference to a seven-day cycle is related to Noach (Noah) in the time of the Flood (Gen. 7:4, 10; 8:10, 12).
Then, of the Hebrew Scriptures we know that in Padan-Aram, in times of Abraham, were observed periods of seven days in relation to the marriage (Gen. 29:27, 28).
There was also a period of seven days at the funeral of Yaaqob (Jacob), but not necessarily on the week.
Also in ancient Philistia periods of seven days observed in relation to the marriage (Judges 14, 12, 17).
Although it seems to be evidence that some ancient peoples in cycles of seven days were governed by the four phases of the moon, there is no evidence that the ancient Hebrew people were so in fact, the evidence suggests otherwise.
The first time we find a divine order which required the observance of a period of seven days was when Yahweh gave the instructions to celebrate the Passover and the week of Matsót (Inleudos). And this is where the most important evidence against the system of the lunar week.
According to the theory of the lunar week, the first day of the month would be the first day of the week lunar day 7 of the month would be the first Sabbath, the day of the month 14 would be the second Sabbath, the day of the month 21 would be the third Shabbat, the day of the month 28 would be the fourth Sabbath. However, the Torah states that the 15th of Abib is an annual Sabbath and day 14 of that month is a day of preparation for the festival's 15. Nothing is said about the Sabbath is a day 14, but rather it would be contradictory to the instructions on Pesach. On Abib 15 and 21 are rest days (Sabbaths) The month of Abib. Nothing is said about that 14 is a day of Sabbath. And on the Sabbath is mentioned as 21 only in the month of Abib, in any other month.
After the opening of this special week [of Passover], for about the first month of the exodus of the Israelites from Egypt, there is no mention of any weekly observance ends with a seventh day of rest. But after day 15 of the second month of their departure from Egypt, [Yahweh] began providing manna, and first gave instructions as to who regularly observe the Sabbath every seven days (Ex. 16:1, 4, 5 , 22-30). This Sabbath was a weekly division consecutive days, without any relation to the lunar months. In this regard, [Elohim] made a decree later included in the Law covenant given to the nation of Israel through Moses (Exodus 20:8-11).
This brings us to another important textual analysis: In the fourth commandment of the Decalogue, which is the basis for sending cited Shabbat observance? Is it based on a calculation of the lunar cycle?NO! It relies solely on this statement:
“For in six days the LORD made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.” (Exo 20:11 )
It is clear from this passage that the rational basis, the foundation that Yahweh has for the order to observe the Sabbath is the original model of the week of creation. Nothing to do with the lunar cycle.
Naturally, there are others in the Torah annual Sabbaths can fall on any day of the week, without any reference to the regular weeks of seven days. But those are annual Sabbaths, and it's a different subject.
So pray to the brothers who encourage the practice of observing one week a Sabbath lunar moon to reconsider their position and consider the evidence presented, supported and sustained by thousands of Sabbath observance of the Jewish people.
After that, the next reference to a seven-day cycle is related to Noach (Noah) in the time of the Flood (Gen. 7:4, 10; 8:10, 12).
Then, of the Hebrew Scriptures we know that in Padan-Aram, in times of Abraham, were observed periods of seven days in relation to the marriage (Gen. 29:27, 28).
There was also a period of seven days at the funeral of Yaaqob (Jacob), but not necessarily on the week.
Also in ancient Philistia periods of seven days observed in relation to the marriage (Judges 14, 12, 17).
Although it seems to be evidence that some ancient peoples in cycles of seven days were governed by the four phases of the moon, there is no evidence that the ancient Hebrew people were so in fact, the evidence suggests otherwise.
The first time we find a divine order which required the observance of a period of seven days was when Yahweh gave the instructions to celebrate the Passover and the week of Matsót (Inleudos). And this is where the most important evidence against the system of the lunar week.
According to the theory of the lunar week, the first day of the month would be the first day of the week lunar day 7 of the month would be the first Sabbath, the day of the month 14 would be the second Sabbath, the day of the month 21 would be the third Shabbat, the day of the month 28 would be the fourth Sabbath. However, the Torah states that the 15th of Abib is an annual Sabbath and day 14 of that month is a day of preparation for the festival's 15. Nothing is said about the Sabbath is a day 14, but rather it would be contradictory to the instructions on Pesach. On Abib 15 and 21 are rest days (Sabbaths) The month of Abib. Nothing is said about that 14 is a day of Sabbath. And on the Sabbath is mentioned as 21 only in the month of Abib, in any other month.
After the opening of this special week [of Passover], for about the first month of the exodus of the Israelites from Egypt, there is no mention of any weekly observance ends with a seventh day of rest. But after day 15 of the second month of their departure from Egypt, [Yahweh] began providing manna, and first gave instructions as to who regularly observe the Sabbath every seven days (Ex. 16:1, 4, 5 , 22-30). This Sabbath was a weekly division consecutive days, without any relation to the lunar months. In this regard, [Elohim] made a decree later included in the Law covenant given to the nation of Israel through Moses (Exodus 20:8-11).
This brings us to another important textual analysis: In the fourth commandment of the Decalogue, which is the basis for sending cited Shabbat observance? Is it based on a calculation of the lunar cycle?NO! It relies solely on this statement:
“For in six days the LORD made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.” (Exo 20:11 )
It is clear from this passage that the rational basis, the foundation that Yahweh has for the order to observe the Sabbath is the original model of the week of creation. Nothing to do with the lunar cycle.
Naturally, there are others in the Torah annual Sabbaths can fall on any day of the week, without any reference to the regular weeks of seven days. But those are annual Sabbaths, and it's a different subject.
So pray to the brothers who encourage the practice of observing one week a Sabbath lunar moon to reconsider their position and consider the evidence presented, supported and sustained by thousands of Sabbath observance of the Jewish people.
so if the sabbath that God instructed the israelites is different from your sabbath, does that mean it is not God's sabbath you are keeping? 
" This comment comes from the author of a book on Lunar Sabbath, an authority, not some beginner. Yet, if God was not describing a seven day cycle, then why does he say things like...
