The Seven Days of Sabbath
                            THE HEPTADS OF THE BIRTH OF A DAUGHTER

Leviticus 12:5  ‘But if she bears a female child, then she shall be unclean two weeks
(Hebrew: dual heptad; Greek: twice seven days)
, as in her customary impurity, and she
shall continue in the blood of her purification sixty–six days.

The Hebrew has the dual suffix, which indicates two times, in reference to time.  It has
other nuances of meaning with other perspectives.  Here, it means “two heptads” or “two
periods of seven”.  The Greek has “twice seven days”.  Therefore, the Hebrew and the
Greek bibles agree.  One should appreciate that these periods of seven could begin at any
moment of any day of the week.  The date of birth would have governed the pattern of
these dual sevens in relationship to the time of the mother’s uncleanness.  As the date of
birth is inconsistent, the Hebrew term for “heptad” was the preferred expression.  One
should appreciate that occasionally the birth of a daughter came on the Seventh Day
Sabbath – just as the Passover does occasionally; however, the majority of time the birth
would not have come on the Seventh Day Sabbath; and even when it did occur on the
Sabbath, it could be at anytime of the day; therefore, the correct expression in Hebrew is
in heptads.  This also helps us to comprehend the difference in the nuance of a “heptad”
versus “The Seven Days of Sabbath” – the “Hebrew Week” and why the languages have
all three terms: In order to specifically express the subject matter at hand.

                      Heptads of Years

                                 The Heptad or Septenary of the Land Sabbath
                                    The Heptads or Septenaries of the Jubilee
                                 Third of the Three Verses from the Septuagint

LXE Leviticus 25:8 And you shalt reckon to yourself seven sabbaths of years (seven
cessation-of-activity years), seven times seven years; and they shall be to you seven weeks
(septenaries) of years, nine and forty years.

NKJ Leviticus 25:8 ‘And you shall count seven sabbaths of years for yourself, seven times
seven years; and the time of the seven sabbaths of years shall be to you forty–nine years.

In our study of Passover and “Pentecost,” we observed heptads of days; here, we have
heptads of years.  This verse only hints at the Land Sabbath, which came every seventh
year.  The focus of the verse is the Jubilee, which began at the end of the seventh of the
Land “Sabbath” septenaries.  Here, the word “Sabbath” denotes “rest” for the land.  In the
first phrase, the Masoretic Text has “Sabbath of years” and the Septuagint has “seven
cessation-of-activity years”.  In this first phrase, the Masoretic Text is vague.  One would
have to understand the law of the Land Rest and Jubilee to guess at the meaning of the
word “Sabbath” in this phrase, as used in the Masoretic Text.  This is the very problem
we have already seen in the discussion of “Pentecost”.  However, one proposition is that
the Masoretic Text occasionally used the term “Sabbath” in place of the term “heptad”.  
The Septuagint is straightforward: “Seven cessation-of-activity years” = Seven Land Rest

In the second phrase, the Masoretic Text has “seven Sabbaths of years” and the Septuagint
has “seven septenaries of years”.  The language of each equals forty-nine years, according
to the conclusion of the text of each language: “and the time of the seven sabbaths of years
shall be to you forty–nine years”.  Therefore,
in this scripture, we have a precedent that
the Masoretic Text occasionally used the term Sabbath for the term heptad
.  One
should keep this example in mind when studying Leviticus 23:15-16, in the KJV & NKJ,
which use “Sabbath” and in the other English translations that use “week”.  One should not
pass by this perspective too quickly without letting it sink in that here we have an example
where the Hebrew uses the term Sabbath unrelated to the Seventh Day Sabbath.  
Moreover, the term Sabbath, as used in this verse, is also unconnected to the seven days of
the Hebrew Week, for it began on the Day of Atonement – the 10th day of the month
regardless of which day that may have been in the Hebrew Week.  The context reveals that
the Masoretic Text used the Sabbath Term in place of the term Heptad occasionally.

The 50th year was the Jubilee.  The Day of Atonement (Tishri 10) began the Jubilee.  The
people of the land had harvested all of their crops by this time, and everyone was off to
keep the Autumn Festival beginning with the first day of Tishri – the beginning of the civil
year.  Atonement (Tishri 10) arrives 10 days after New Year’s Day (Rosh Hashanah –
Tishri 1) and the first day of Tabernacles (Succoth) begins on Tishri 15.  The context
specifies “seven years” as the length of the “period of the septenary”; and it specifies forty-
nine years as the length of the “seven periods of seven”.  The proposition is that the Land
Sabbath, which came at the beginning of every seventh year, also began on the Day of
Atonement, after the farmers had stored the previous year’s harvest.  Therefore, the
seventh heptad of the seventh Land Rest Heptad ended at sunset of Tishri 9; and the
Jubilee began at the same moment launching the 50th year, from the perspective of the
heptads of the Land Rest and the Jubilee.  The result is that the land rested two years back
to back – the 49th and 50th years.  Of course, the laws of the Jubilee were more
encompassing than were those of the Land Rest.  The Land “Sabbath” and the Jubilee were
important laws necessary to insure a free, healthy, and vibrant economy.

Leviticus 25:10 And you shall hallow the fiftieth year, and proclaim liberty throughout
[all] the land to all the inhabitants thereof: it shall be a jubilee to you; and you shall return
every man to his possession, and you shall return every man to his family.

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