Global Journal of Human Social Science, G: Linguistics and Education, Volume 21 Issue 4

rest, all that was prescribed for the Sabbath, we have transferred to the Lord’s Day, inasmuch as it is the most important, the one which dominates, the first and the one who has more value than the Sabbath of the Jews ( του Ιουδαικοσ σαββατου τιμιοτερασ ) (EUSEBIUS, p. 23, 1169- 1172). 17 17 Eusebius, Commentary on the P salmo s 91, PG 23, 1169-1172 18 HEFELE, Karl Joseph Von . CLARK William R. A History of the Councils of the Church: From the Original Documents; Volume 2 Creative Media Partners, LLC, Edinburgo: 2018. Available at: https:// archive.org/stream/ahistoryofthecou02hefeuoft#page/n331. 19 Ecclesiastical History, book v, chapter 22, in Nicene and Post- Nicene Fathers, 2 nd series, vol II, pag. 132. Also 20 Sozomen, Ecclesiastical History 7, 19, NPNF 2nd, II, p. 390. 21 SMITH, William. Dictionary of greek and Roman biography and mythology. John Murray. Spottiswoode and co. London: 1873. E https://pantheon.org/articles/s/selene.html. Volume XXI Issue IV Version I 31 ( G ) Global Journal of Human Social Science - © 2021 Global Journals Year 2021 Chrononyms and the Time Identity Christians shall not Judaize and be idle on Saturday, but shall work on that day; but the Lord’s Day, they shall especially honor, and, as being Christians, shall, if possible, do no work on that day. If, however, they are found Judaizing, they shall be shut out from Christ (HEFELE, 1875, p. 316 Can. 29). 18 Although almost all churches throughout the world celebrate the sacred mysteries on the Sabbath of every week, yet the Christians of Alexandria and at Rome, on account of some ancient tradition, have ceased to do this (SOCRATES, 439, p. 132). These impositions followed the custom reported by Socrates, the ecclesiastical (379-440) and Sozomen (c. 440-443) respectively: 19 […] the people of Constantinople, and almost everywhere, assemble together on the Sabbath, as well as on the first day of the week,’ such a ‘custom is never observed at Rome or at Alexandria (SOZOMEN, c. 440-443, p.390). 20 g) Month Far from being a purely historical-religious issue, even today, even in a modern, plural and Western world of freedom, political and commercial advances still occur in order to make decisions to unify the days of holidays in which the trade, industry and unions may or may no t w ork, and with penalties for dissenting or dissenting minorities. When calculating the arithmetic mean between the 27.3 days of the orbital lunar cycle and the 29.5 days of the phasic, we obtain 28.4 days as the period for the translation of the moon around the Earth. It follows that the lunar computation for the month used by ancient peoples like the Hebrews, is considerably practical. The Hebrew word for month chódesh means new moon, and contains the radical Chadash ( שדח ) which means new, thus making obvious reference to that phase of the moon, and is what determines its first day - Rosh chódesh. This is the only phase of the moon that can be precisely determined by simple naked observation, because in its fullness, the moon disappears completely, and the next day, just after suns et, a whitish stripe is present in the horizon. (m ē -2) - moon (cf. Watkins), from which month derives. That is, month implies a lunar cycle. This root is embedded in the words month in English, masah (moon/month) in Sanskrit, mond (moon) in German, maan (moon) in Dutch and Mah (moon) in Persian. The Greek deity of the moon - Selene (saddles - light) is also called Mene cf. Smith (1873). 21 Tisri - ' יִרְׁשִּת - means start and is your first month on the civil calendar. Before exile, his name was Etanim - perseverance. The month of Cheshvan - ןָוְׁשֶח - refers to flood or rain, while Kislev - וֵלְסִּכ - comes from a Hebrew root לסכּ meaning hope. The word Tevet - תֵבֵט - implies sinking, probably referring to the mud left by the rain, and Shevat - טָבְׁש - means new tree. Adar - רָדֲא - is As the numerical names of the months Quintilis (5th), Sextilis (6th), September (7), October (8), Nouember (9) and December (10) well indicate, the year in ancient Rome began in March, or Mars - the name given in honor of the god Martius of war and war marches, represented by the planet Mars. In the year 44 BC, the name Quintilis referring to the 5th month of the year was replaced by Iulius to honor the emperor Julius Caesar, and in the year 8 BC the same happened to Sextilis to honor Augustus Caesar, and the month was renamed Augustus. Until 153 B.C., the year began on March 15, when agricultural activities of the year also began. The winter period in that region, currently the months of January and February, was ignored until its inclusion in the century VII b.C., supposedly made by Numa Pompilius, a Roman king who succeeded Romulus. Morris (1976) and O'Neil (1975) present the origins of the names of the months of the western year, recalling that January was dedicated to honor Janus - a sculpted deity with two opposite faces to represent entrances and exits. February , as a result of februalia, a necrolatrous festival in Rome. April is the Spring season in the Northern hemisphere. This word comes from Latin aperire - to open, referring to the time when the flowers opened. May would be a tribute to the goddess Maya, Roman deity supposedly responsible for the growth of plants, while June is appropriately named Juno, protector of married women. The other months kept the name of the ordinal description: September - seven, October - eight, November - nine, and December - ten. The names of the Jewish mon ths were all ordinal, however, with the exile in Babylon, the names coming from the Akkadian were adopted and describe events and characteristics of nature in that season as can be seen below. Also, the words mensis from Latin and mene ( μενε ) from Greek have the same PIE root men / mon