This verse provides the specific celestial anchor for the moon as the arbiter of the mo'adim.

Lunisolar Sabbath
Ancient Biblical Calendation

The "Little Horn" of Daniel 7:25

The term zimnîn in Aramaic, corresponding to the Hebrew zĕmannîm which refers to appointed times or seasons, while the word dā'at refers to the decree or law.

"...and he shall purpose and plan to change times and law."
Daniel 7:25 (NKJV)

וְהוּא יְהַלִּל מִלִּין לְצַד עִלָּיָא יְהַבַּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּ בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן. BHS

In this context, it describes the attempt of the little horn to change and subvert the established order and the sacred mandates of time and law ordained by God.

Primacy of the Lunar Cycle

In the Hebrew, chodesh (month) is etymologically derived from chadash (new), referring to the renewal of the moon. This establishes the lunar cycle as the primary unit of the biblical year.

"He appointed the moon for seasons (mo'adim); the sun knoweth his going down."
Psalm 104:19 (KJV)

עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ BHS

Foundational Instruction for the Heavens as a Time-Keeping Mechanism

"And God said, 'Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs, and for seasons (mo'adim), and for days, and years.'"
Genesis 1:14 (NKJV)

וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים BHS

Mo'adim (seasons/appointed times) are explicitly linked to the function of both the luminaries (me'orot).

"This month (chodesh) shall be unto you the beginning of months; it shall be the first month of the year to you."
Exodus 12:2 (NKJV)

הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה BHS

"He appointed the moon for seasons (mo'adim); the sun knoweth his going down."
Psalm 104:19 (NKJV)

עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ BHS

"These are the feasts (mo'adei) of the LORD, even holy convocations, which ye shall proclaim in their seasons. (bemo'adam)."
Lev 23:4 (NKJV)

אֵלֶּה מוֹעֲדֵי יְהוָה מִקְרָאֵי קֹדֶשׁ אֲשֶׁר־תִּקְרְאוּ אֹתָם בְּמוֹעֲדָם BHS

Proclaiming the feasts in their specific mo'adim underscores the necessity of maintaining the divinely ordained lunisolar cadence — despite attempts to "change times" (hashnayah zimnin), as warned in Daniel.

If the seventh-day Sabbath were fixed to a continuous weekly cycle, it would eventually collide with Rosh Chodesh, the New Moon. The current "weekly" Gregorian Sabbath ignores the Rosh Chodesh cycle, although the Sabbath and the New Moon are repeatedly paired as the two primary pillars of ancient Israel's worship. (See 2 Kings 4:23, Isaiah 66:23, and Ezekiel 46:3.)

Additonally, since the mo'adim (feasts) are explicitly lunar-dependent, and the Sabbath is listed among them as a mo'ed in Lev 23:2-4, the Sabbath must also be subject to the lunar cycle.

The text does not say, "These are the mo'adim AND the Sabbath," but clearly says, "These are My mo'adim...," followed by the Sabbath as a mo'ed.

יְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם מוֹעֲדֵי יְהוָה אֲשֶׁר־תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ אֵלֶּה הֵם מוֹעֲדָי׃ שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן מִקְרָא־קֹדֶשׁ BHS

The Bavli Molad

The Hillel 2nd calculation sets the average length of a lunar month at 29 days, 12 hours, 793 chalakim (parts).

This equals exactly 29.530594 days.

The Astronomical Reality

The actual mean synodic month is approximately 29.530589 days.

The Result

The calculated molad is slightly longer than the actual astronomical mean.

Over the roughly 1,600 years since this system was codified, this discrepancy has accumulated. As noted in the current records, the molad of Tishrei now drifts nearly 97 minutes ahead of the true lunar conjunction.

Critics argue that this causes the calendar to occasionally "miss" the actual new moon by a day, thereby potentially shifting the timing of the mo'adim.

"And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before Me."
Isaiah 66:23 (NKJV)

This prophecy suggests a calendar structure in which these two cycles — the month and the Sabbath — are primary liturgical pillars.

Option 1
God suspended His own law — this option would be a theological contradiction for those who hold the Torah and God to be eternal and perfect.

Option 2
The Lunisolar Argument: The "Sabbath" is not part of a continuous, man-made, 1-through-7-day rotating cycle.

In a lunisolar system, the Sabbath is a mo'ed, which resets or is determined by the lunar phase, meaning the "seven days" of the Jericho march were because of the New Moon.

If the march began on a day following the Sabbath, and the Sabbath is a "fixed" date within the lunar month (e.g., the 8th, 15th, 22nd, 29th), then the seven-day period of the march could easily fit into the interval between these dates.

But to claim that the Sabbath is a continuous, rolling seven-day cycle forces the reader into a position where Joshua is either:

A.
Disobedient to the Torah,

- or -

B. Exempted by a special, unrecorded divine decree because God needs to give an exception.

The command in Joshua 6:3–4 is explicit:

"And you shall compass the city, all you men of war, and go round about the city once. Thus shall you do six days... and the seventh day you shall compass the city seven times."

If we apply the modern, continuous-cycle Sabbath model, the Israelites would have been forced to violate the Fourth Commandment. However, the Bible does not record a crisis of conscience or a divine exemption for this event. This implies one of two things:

The Prince is commanded to open the gate of the inner court on the six working days, but "on the Sabbath it shall be opened, and in the day of the new moon it shall be opened."
Ezekiel 46:1 (NKJV)

If the Sabbath were a continuous, floating seven-day cycle, it would constantly "collide" with the New Moon, necessitating elaborate workarounds the Torah does not provide.

The argument that the Sabbath has been "uninterrupted" is a circular argument based on the assumption the Sabbath is not a mo'ed. If you accept the Torah's premise that the Sabbath is a mo'ed (Leviticus 23:2), then any system that ignores the moon is a humanly-imposed system — one that "interrupted" the original, divine rhythm of the heavens in favor of an institutionalized, Roman/Constantine-compatible 7-day predictable loop.

However, if the Sabbath is viewed as the lunar-aligned rest day, the problem vanishes.

Which is more likely?