Without recourse. All Rights Reserved. Tree of Life©
Statement of belief: “Sanctify them through thy truth: thy word is truth.” (John 17:17 KJV)
Created
5927± 05 22 2023 [2007-08-06]
Updated
5924[(*??*)] 08 30 2028 [2011-12-25]
Updated 5925[(*??*)]
10 03 2029 [2013-01-16] – The sections re John 7:37 unto the
quotes of Lev 23:35 revised.
Updated
5925[(*??*)] 10 12 2029 [2013-01-25] – Complete cleanse & repair-rebuild of
this .htm file, and complete review and update of the sections re ‘tekufah’ etc.
Food for thought… – By no means to be considered a basis for the
considerations within this article!:
“The
Feast of Tabernacles was the closing gathering of the year. It was God's design
that at this time the people should reflect on His goodness and mercy. The
whole land had been under His guidance, receiving His blessing. Day and night
His watchcare had continued. The sun and rain had caused the earth to produce
her fruits. From the valleys and plains of Palestine the harvest had been
gathered. The olive berries had been picked, and the precious oil stored in
bottles. The palm had yielded her store. The purple clusters of the vine had
been trodden in the wine press.” {White,
E.G., DA 447.2}
When Does the Biblical Year Really Begin and End?
Lamentations 2:19 TLT: “Pour out your spirit before the Lord in the beginning of the night watches.”
Abstract:
Sometimes it may appear as though all
traditions are in error, especially when it comes to some religious traditions
that apparently have been time honored and religiously held over many centuries
or even millennia.
It is a good thing indeed that we do have
one certain reference: The Holy Scriptures.
A close and prayerful study of what the
Holy Scriptures are actually teaching regarding the beginning and the end of
the biblical year reveals that, although certainly Aviv is indeed “the
beginning of months” or at least “the foremost one of the months,” and the
month numbered One while fixing also all of the months to the solar year and
the seasons, the beginning of the biblical year as a whole must be considered
as beginning with the Eighth Day, which day signifies something new that is
‘being brought out of’ “the Feast of Ingathering, which is in the end of the
year…” (Exodus 23:16 KJV) and after “the end of every seven years, in the
solemnity of the year of release, in the feast of tabernacles” (Deuteronomy
31:10.)
The Seventh Day Shabbat is the last day and
the conclusion of the week. The Sabbatic year is the Seventh and last year
concluding a seven year cycle. Isn’t it only natural and by design that the 7th
Moon is the last Moon concluding the year? Indeed, isn’t that also indicated by
these three (highlighted) Hebrew words:
Lev 23:24 דברH1696 אלH413 בניH1121 ישׂראלH3478 לאמרH559 בחדשׁH2320 השׁביעיH7637 באחדH259 לחדשׁH2320 יהיהH1961 לכם שׁבתוןH7677 זכרוןH2146 תרועהH8643 מקראH4744 קדשׁ׃H6944
Lev 23:24 KJV+ SpeakH1696
untoH413 the childrenH1121 of Israel,H3478 saying,H559 In the seventhH7637 month,H2320 in the firstH259 day of the month,H2320 shall ye haveH1961 a sabbath,H7677 a memorialH2146 of blowing of trumpets,H8643
an holyH6944 convocation.H4744
In the Hebrew the words translated “a
memorial of blowing of trumpets” constitute, if I am not mistaken, an adjective
and a “construct state” characterizing the Sabbath here referenced. So then,
what “blowing of trumpets” are to be remembered and called to mind upon this
special Shabbat if not especially those of the twelve or thirteen new moons of
the last biblical year being concluded by the 7th Moon? (Cf. Numbers 10:10:)
Num 10:10 Also in the day of your
gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the
trumpets over
your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a
memorial before your God: I am
the LORD your God.
Interestingly enough, I find conclusive
evidence that not only Jeremiah, Ezra, and even the
Book of Esther(!) (cf. Scriptural considerations below!,) but Josephus also reckons the beginning of the
civil year from Tishri 22!
What additional instructions re the Eighth
Day may we, you as well as I, glean out of the words of Moses and in the actions
of Aaron and his two sons, Nadab and Abihu, in Leviticus, chapters nine and
ten? Cf. especially Leviticus 9:1, 6-7; 8:33-35; 10:1-2! For isn’t it true that
these Torah passages tell us something more about what the purpose is for the
Eighth Day – and its importance?!
Scriptural
considerations:
Exo 12:2 TLT This
month [Aviv] shall be unto you the head of
months: it shall be to you the
foremost among the months of the year.
Exo 12:2 KJV This
month [Aviv] shall be unto you the beginning of months: it shall be the first month of the year to you.
Exo 23:16 KJV And the feast of
ingathering, which is in the end
of the year…
Exo 23:16 TLT And the feast of
ingathering, at the bringing forth of the
new year… [Re ‘end’ vs. ‘bringing forth’ – cf. a simple Hebrew word
study looking first of all at the first instance of Strong’s H3318 as used in
Genesis 1:12 (“brought forth” / ‘bring out’) where it parallels Genesis 1:11’s
use of H1876: “bring forth”/’sprout.’ Cf. Deu 31:10 TLT below and my findings re the Scriptural concept of overlapping days.]
Deu 11:12 KJV A land which the LORD thy God careth for the eyes of the LORD
thy God are always upon it, from the
beginning of the year even unto the end of the year.
Deu 31:10 KJV And
Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of
release, in the feast of tabernacles…
Deu 31:10 TLT And
Moses commanded them, saying, From a point in
time marking a beginning of seven years; in a festival of the
year of release; even within the feast of
tabernacles during which time the moon is beginning to wane; that
is, at the very earliest beginnings of the seventh of the seven years… (Re
end vs. beginning, please cf. my ‘ketz’-word study!)
Jer 28:1 And it came to pass the same year, in the beginning of the reign
of Zedekiah king of Judah, in the fourth year, and
in the fifth month, that Hananiah the son of Azur the
prophet, which was of Gibeon, spake unto me in the house of the LORD, in
the presence of the priests and of all the people, saying…
Jer 28:17 So Hananiah the prophet
died the same year in the seventh month.
Jer 39:2 And in the eleventh year of Zedekiah, in the fourth month, the ninth day
of the month, the city was broken up.
Jer 41:1 Now it came to pass
in the seventh month, that Ishmael the son of Nethaniah
the son of Elishama, of the seed royal, and the princes of the king, even ten
men with him, came unto Gedaliah the son of Ahikam to Mizpah; and there they
did eat bread together in Mizpah.
Ezr 3:4 They
kept also the feast of tabernacles,
as it is written, and offered the daily burnt offerings by
number, according to the custom, as the duty of every day required;
Ezr 3:6 From the first day of the seventh month began they to offer burnt offerings unto the
LORD. But the foundation of the temple of the LORD was not yet laid.
Ezr 3:8 Now
in the second year of their coming unto the house of God at
Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and
Jeshua the son of Jozadak, and the remnant of their brethren the priests and
the Levites, and all they that were come out of the captivity unto Jerusalem;
and appointed the Levites, from twenty years old and upward, to set forward the
work of the house of the LORD.
1 Sam 1:20 TLT “And it was towards the cutoffs of the
hot days…” or
1 Sam 1:20 TLT “And
it was towards the cutoffs of the summer…”
or
1 Sam 1:20 TLT “And
it was towards the cutoffs of the year…”
Esther 1:3 KJV In the third year of [Ahasuerus] reign, he made a feast unto all his princes
and his servants; the power of Persia and Media, the nobles and princes
of the provinces, being before him:
Esther 1:4 TLT When he
shewed the riches of his glorious kingdom and the honour of his excellent
majesty many days, beginning with day one hundred and fourscore. [Based on the Hebrew
original I find that day #1 (of the 180 days) =
Tishri 22, 483 BCE, the feast began with day #180 in late Adar, and
the 7th and last day of the feast was day #186 = Nisan 1 [beginning at sunset
Friday April 2, 482 BCE.]
Exo 12:2 החדשׁ
הזה לכם ראשׁ חדשׁים ראשׁון הוא
לכם לחדשׁי
השׁנה׃
Exo 23:16 וחגH2282 הקצירH7105 בכוריH1061 מעשׂיךH4639 אשׁרH834 תזרעH2232 בשׂדהH7704 וחגH2282 האסףH614 בצאתH3318 השׁנהH8141 באספךH622 אתH853 מעשׂיךH4639 מןH4480 השׂדה׃H7704
Deu 11:12 ארץ
אשׁר־יהוה
אלהיך דרשׁ
אתה תמיד עיני
יהוה אלהיך בה
מרשׁית
השׁנה ועד
אחרית
שׁנה׃
Deu 31:10 ויצו
משׁה אותם
לאמר מקץ
שׁבע שׁנים במעד
שׁנת השׁמטה בחג
הסכות׃
1Sa 1:20 ויהי
לתקפות הימים ותהר
חנה ותלד בן
ותקרא
את־שׁמו
שׁמואל כי מיהוה
שׁאלתיו׃
Est 1:3 בשׁנתH8141 שׁלושׁH7969 למלכוH4427 עשׂהH6213 משׁתהH4960 לכלH3605 שׂריוH8269 ועבדיוH5650 חילH2426 פרסH6539 ומדיH4074 הפרתמיםH6579 ושׂריH8269 המדינותH4082 לפניו׃H6440
Est 1:4 בהראתוH7200 אתH853 עשׁרH6239 כבודH3519 מלכותוH4438 ואתH853 יקרH3366 תפארתH8597 גדולתוH1420 ימיםH3117 רביםH7227 שׁמוניםH8084 ומאתH3967 יום׃H3117
Jer 28:1 ויהי
בשׁנה ההיא
בראשׁית
ממלכת צדקיה
מלך־יהודה בשׁנת
הרבעית בחדשׁ
החמישׁי אמר אלי
חנניה
בן־עזור
הנביא אשׁר
מגבעון בבית
יהוה לעיני
הכהנים
וכל־העם
לאמר׃
Jer 28:17 וימת
חנניה הנביא בשׁנה
ההיא בחדשׁ
השׁביעי׃
Jer 39:2 בעשׁתי־עשׂרה
שׁנה לצדקיהו
בחדשׁ הרביעי
בתשׁעה לחדשׁ הבקעה
העיר׃
Jer 41:1 ויהי
בחדשׁ
השׁביעי בא
ישׁמעאל
בן־נתניה
בן־אלישׁמע
מזרע המלוכה
ורבי המלך
ועשׂרה
אנשׁים אתו
אל־גדליהו
בן־אחיקם
המצפתה
ויאכלו שׁם
לחם יחדו במצפה׃
Ezr 3:4 ויעשׂו
את־חג
הסכות ככתוב
ועלת יום ביום
במספר כמשׁפט
דבר־יום ביומו׃
Ezr 3:6 מיום
אחד לחדשׁ
השׁביעי החלו
להעלות עלות
ליהוה והיכל
יהוה לא יסד׃
Ezr 3:8 ובשׁנה
השׁנית לבואם
אל־בית
האלהים
לירושׁלם
בחדשׁ השׁני
החלו זרבבל
בן־שׁאלתיאל
וישׁוע
בן־יוצדק
ושׁאר אחיהם
הכהנים
והלוים וכל־הבאים
מהשׁבי
ירושׁלם
ויעמידו
את־הלוים מבן
עשׂרים שׁנה
ומעלה לנצח
על־מלאכת
בית־יהוה׃
Shem
Tov’s Hebrew Matthew 12:9
“"His word was with power." Luke
4:32. Under a variety of representations He [“Jesus”/Yeshua] warned His hearers
of the calamity that would follow all who rejected the blessings He came to
bring them. He had given them every possible proof that He came forth from God,
and made every possible effort to bring them to repentance. He would not be
rejected and murdered by His own nation if He could save them from the guilt of
such a deed. {White, E.G., DA 452.3}
What is the beginning of the year and what
is the end per Scriptural definitions?
The Feast of Ingathering is the same as the
Feast of Tabernacles, which is defined in Leviticus 23 as the 15th through the
21st days of the Seventh Moon, which falls somewhere in September or October
each year.
The beginning of the First Moon, Aviv, is
defined by the ripening of the barley in March or April each year.
How is it that the end of the year is not
immediately followed by the First Month of the year?
Where does the time following the Feast of
Tabernacles but preceding the ripening of the barley belong, that is the time
between the fall and the spring? Should this time, November through February
and more, be reckoned with the preceding year or with the subsequent year?
Within today’s Jewish or Hebrew speaking people there are proponents for both
of these views. Are some of the Karaites (Karaites claim to rest solely upon
the Hebrew Scriptures) truly resting upon solid scriptural ground when claiming
that the year begins with Aviv while apparently ignoring Exodus 23:16? Or are
some of the Orthodox Jews correct when claiming that the year begins with the
beginning of the Seventh Month, Ethanim or Tishri? Can both of them be correct
or are none of them correct?
Or is this a question that can have no
certain and unambiguous answer? Can a doubting Thomas rightfully use an issue
such as this for claiming that the Holy Scriptures are contradicting themselves
and cannot be relied upon?
Could it be that the answer is easily found
upon pursuing a more detailed study of the exact words used in the Scriptures?
Let’s first consider the words “the
beginning of months.” Is there a difference between those words and the words
“the beginning of the year?” There is a distinct difference, is there not?
Are the months related to the year in a way
reminiscent to how the hours are related to the biblical day?
When is the first hour of the biblical day?
It begins at sunrise, does it not? When is the last hour of the biblical day?
It ends at sunset, does it not? Yet, it is a fact that biblical [24 hour] days
are counted from sunset to sunset, or is that not a fact?
Is there a parallel between the day and the
year? Could it be that the months are, to a certain extent, to be compared with
the hours of the day? Could it be that just as the fourteen hours of day light
and the twelve hours from sunrise to sunset (at the time of the spring and fall
equinoxes) are associated with the time when people are awake and active, so
also the first seven moons are associated with the harvest seasons of every
year while the remaining moons are the colder, rainy, and darker period of the
year when there is much less activity for the agricultural people out upon the
fields. Could it be that just as the Seventh Day of each week is designed for
rest, joy, family, and church relationships under the guidance of the Creator,
so also the Seventh Moon is designed more than any other for such holy
convocations? Or isn’t it true that the Seventh moon has four specified timely
proscriptions, i.e. Day of Trumpets, Day of Atonement, Feast of Tabernacles,
and the Eighth Day, thus covering the greater portion of said moon?
Having asked myself the above questions, am
I now ready to see what the Scriptures actually say? Do the Holy Scriptures
have a definite answer for me?
I believe they do!
It remains for me – or for someone – to let
God show me whether, and to what extent, this way of reckoning has been used in
Old and New Testament chronology, since up to the time I first wrote this
article I have considered the “civil year,” which until then I assumed is
usually used in the bible, as beginning with the first day of the Seventh Moon,
and another “sacred year” used occasionally and in certain situations as
beginning with the first day of the First Moon. It remains to be seen what
revisions of this chronology work of mine may be necessary upon a closer study
of these issues… and as time is passing I am finding these things verified, for
instance by my discoveries re Jeremiah’s
and Josephus’ use of a year
such that the seventh moon, or part of it, is still the same year as the last
prior months.
What about the lunar day and the lunar
night? – Is there a parallel there too?
On the First and Second Day of the just
expired Feast of Tabernacles [in the 2007 Gregorian year] I was blessed with
sharing a holy convocation with two Seventh-day Adventist brethren up near the
peaks of the Southern California Mountains. One thing I noticed was that the
full moon actually felt warm on my cheek. It, the full moon, reminded me of the
heat of the noon time sun in the middle of the day. It reminded me that sunset
is the time set in the midst between noon and midnight. What’s the lunar time
in the midst of full moon and new moon? It’s half moon, isn’t it? Half moon
coming and half moon going. Half moon going would correspond to sunset, would
it not?
Thus sunset of the 24 hour cycle
corresponds to half moon going of the lunar cycle, which in turn corresponds to
the fall of the year…
What’s more natural than praising the Lord
while paying recognition to, and expectantly looking for, the points in time
ending and beginning each new cycle of time: The day, the week, the month, and
the year?
And aren’t the Scriptures teaching us to do
exactly that?! Isn’t the Eighth Day / Shemini Atzeret / The Last Great Day of
the feast days in the Seventh Moon indicating exactly that, i.e. the beginning
of something new, the new Scriptural year? And if, as stated in Exodus 23:16,
the Feast of Ingathering is the entity of time out of which the new year is
being brought forth, then, in full accord also with the Hebrew and Scriptural
usage of accession periods, the new year must begin with the first period of
time following upon the end of the Feast of Ingathering, that is, Hag HaAzeret,
the Eighth Day, the 22nd day of the seventh moon, Tishri 22. Just the same as
with the plants, which, per Genesis 1:11-12, are being brought forth out of the
earth…
If that is true then I cannot but conclude
that the 22nd day of the 7th moon, i.e. Tishri 22, constitutes the first day of
the new year!
Interestingly, I find that Josephus
reckons his years beginning with Tishri 22, or, more precisely put, his
reckoning of years begin some time after Tishri 10! Cf. Herod
the Great’s reign and the 185th Olympic year!
What does John, “the
disciple whom Jesus loved,” have to say about this issue of exactly when is
the end – and the beginning! - of the year?
Which of the seven days of the Feast of Tabernacles
is an extra annual Shabbat? “The First” or “the Seventh?”
- - - - - - Obsolete section! - - - - - -
- Notice: The contents of this section is made obsolete by a revised
translation [Jan 2013] of John 7:37!
John 7:37 TLT In the last day, the foremost of the feast,
Jesus stood and cried, saying, If any man thirst, let
him come unto me, and drink.
John 7:37 KJV In the last day, that
great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
(From
Zodhiates, Spiros, Th.D., The Complete WordStudy New Testament, (1994.))
Notice the grammatical notations above the
words “that great,” i.e. “art,aj3173”
in the above copied quote! ‘That’ vs. ‘the!’ The two words are indeed variants
of the definite article, yet, “the great day of the feast” puts the emphasis
on a specific day out of the seven days of the Feast of Tabernacles, doesn’t
it?, whereas “that great day of the feast” could be more of a general reference
to any great day of a feast. Notice also the comma placement! It is not “In the
last day, that great day, of the feast,”
but “In the last day, that the great day of the feast!” Thus, at least
to me, it is clear that the words “In the last day…” is a direct reference,
first and foremost, to the last day of the Scripture year! It so happens that,
per the definitions found in Exodus 23:16 and 34:22, the last day of the Feast
of Tabernacles always does coincide with the last day, that is, the end of the
year!
Furthermore, this emphasis on “the
great day of the feast” may well have implications as to our understanding of
what is truly the correct translation of Leviticus 23:35, 39 (quoted below!)
That is…
- - - - - - End of obsolete section. - - - - - -
Conclusion:
Per my revised
translation of John 7:37, which is based chiefly upon the Syriac Peshitta
(and which I believe originated as a direct translation from an original Hebrew
Gospel of John,) I find that John is clearly identifying the beginning of
the Jewish[1]
year, as reckoned in his days, as follows:
John
7:37 TLT And in the New
Year’s Day [of the Jews’ calendar year;
the Eighth Day of Inclosures; Shemini Atzeret] which is after the Feast [of
Tabernacles,] Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
John 7:37 KJV In the last day, that great day of the feast, Jesus stood and cried, saying, If any
man thirst, let him come unto me, and drink.
Considerations re the word ‘rishon’ as it pertains
to the days of the Feast of Tabernacles and more…:
Which day of the seven feast days is truly
the day represented by the Hebrew word ‘rishon’ meaning ‘foremost,’ ‘the best,’
‘the most valuable,’ or ‘the most important?’ Please cf. my Scripture word study re the true
Scriptural meaning and use of the Hebrew word ‘rishon!’
Lev 23:35 ביוםH3117 הראשׁוןH7223 מקראH4744 קדשׁH6944 כלH3605 מלאכתH4399 עבדהH5656 לאH3808 תעשׂו׃H6213
Lev 23:39 אךH389 בחמשׁהH2568 עשׂרH6240 יוםH3117 לחדשׁH2320 השׁביעיH7637 באספכםH622 אתH853 תבואתH8393 הארץH776 תחגוH2287 אתH853 חגH2282 יהוהH3068 שׁבעתH7651 ימיםH3117 ביוםH3117 הראשׁוןH7223 שׁבתוןH7677 וביוםH3117 השׁמיניH8066 שׁבתון׃H7677
Lev 23:40 ולקחתםH3947 לכם
ביוםH3117 הראשׁוןH7223 פריH6529 עץH6086 הדרH1926 כפתH3709 תמריםH8558 וענףH6057 עץH6086 עבתH5687 וערביH6155 נחלH5158 ושׂמחתםH8055 לפניH6440 יהוהH3068 אלהיכםH430 שׁבעתH7651 [2] ימים׃H3117
Leviticus
23:35 TLT On the foremost [the
7th] day [of the feast] shall be an
holy convocation: ye shall do no servile work therein.
Leviticus 23:39 TLT Also in the fifteenth day
of the seventh month, when ye have gathered in the fruit of the land, ye shall
keep a feast unto the LORD seven days: on the foremost
[the great day (cf. KJV: John 7:2, 14, 37); the 7th] day shall
be a sabbath, and on the eighth day shall
be a sabbath.
Leviticus 23:40 TLT And ye shall take you on the foremost [the 7th] day the boughs of goodly trees,
branches of palm trees, and the boughs of thick trees, and willows of the
brook; and ye shall rejoice before the LORD your God on
the seventh[3]
of those days [of the feast.]
Leviticus 23:35 KJV On
the first day shall be an
holy convocation: ye shall do no servile work therein.
Leviticus 23:39 KJV Also in the fifteenth day
of the seventh month, when ye have gathered in the fruit of the land, ye shall
keep a feast unto the LORD seven days: on the first day shall
be a sabbath, and on the eighth day shall
be a sabbath.
Leviticus 23:40 KJV And ye shall take you on the first day the
boughs of goodly trees, branches of palm trees, and the boughs of thick trees,
and willows of the brook; and ye shall rejoice before the LORD your God seven days.
Leviticus 23:41 KJV And ye shall keep it a feast unto the LORD seven days in the
year. It shall be a
statute for ever in your generations: ye shall celebrate it in the seventh
month.
Leviticus 23:42 KJV Ye shall dwell in booths seven days; all that are Israelites
born shall dwell in booths:
Please notice how the Hebrew word ‘rishon’
is used in Shem Tov’s Hebrew Matthew relative to the Feast of Unleavened Bread
(cf. this same link!) That
is, sometimes it is used to indicate the 7th day of the feast that makes the
feast complete, sometimes it is being used to indicate the very beginning of
the feast. Compare also Genesis 1:1 and Revelation 21:6, 22:13. Yet, the very
beginning of every week is also the end of the last day of the prior week. That
is, the shadows of the new day begin while the light of the waning day is yet
lingering. Yet, we must remember that God, the Creator didn’t rest on the First
Day of the week. Neither did He teach anyone else to do so. God’s People are
called to observe the Feast of Tabernacles by building booths in a timely
manner such that, per Leviticus 23:42, from the very first night at the
beginning of the seven day Feast of Tabernacles: “Ye shall dwell in booths
seven days; all that are Israelites born shall dwell in booths.” But how can
you do that unless you’ve already prepared yourself prior to the nightfall of
the first night of the feast?
I am seeing in the Feast of Tabernacles
kind of a mirror image of the event represented by the words “In the beginning God
created…” (Gen 1:1.) The Feast of Tabernacles begins at the time of the full
moon, which time is the noon of the lunar day, so to speak. Noon is the very
earliest time of the day when the shadows can be said to begin to rise (or
grow.) At the sunset hour those same shadows have a way of rising upon the
hills seen in the east before dusk as the new Scripture day is beginning. Thus
the Feast of Tabernacles may teach us something about the very beginning of the
creation week recorded for us in Genesis 1. Then, at sunset, as on the Eighth
Day, we begin to experience something new, a new day, a new week, a new year, a
new beginning. As we, you and I, go to sleep at night, as we rest in comfort,
God is preparing for us a new day. Likewise, beginning with the Eighth Day, for
about seven days, paralleling the seven days of the creation week, we may
perceive the last half moon waning away and disappear until shortly after
midnight of the lunar cycle the crescent of the New Moon again becomes visible…
Yet, at that hour of midnight most of us are fast asleep, dreaming…
. . . . . .
On the incentive of my son, he and I have
lately been implementing a daily schedule patterned upon the appointed Feast
Days of the year. We feel that the Lord, our Creator, are blessing us
abundantly in consequence of this practice. No doubt we have plenty more to
learn and discover in these and other respects, but presently [Sixth Moon 2008]
we are using a daily schedule based upon these points of time:
05:00
(Local solar time.) First dawn. Time to rise and spend private time with God.
Cf. Aviv 1.
05:40
Preparation time before breakfast. Cf. Aviv 10 and the selection of the
sacrificial lamb of Passover.
06:00 –
06:30 Sunrise. Time for family worship followed by breakfast. Cf. Passover and
the Feast of Unleavened Bread.
06:20
±10 minutes. Breakfast time begins. Cf. The Torah prohibition on eating of the
barley prior to Hag HaOmer, the Waving of the Sheaf, on the morning of the 7th
Day Shabbat.
07:00
second signal
09:00
third signal
09:20
±10 Mid-morning brief family get together. Cf. the 7th week of the Count of
Omer; days 42-49 counting towards Pentecost.
11:00
fourth signal
13:00
fifth signal
15:00
sixth signal
17:00
Announcing the coming evening events. Cf. Yom Teruah.
17:40
Family at-one-meant time. Cf. Day of At-One-Meant.
18:00 –
18:30 Sunset. Family worship time. Cf. Feast of Tabernacles.
18:45
Dark. Bedtime. Cf. Eighth Day.
Well, we tried this for some time, but as
our days rapidly became longer and longer towards summer at our northern
latitude, 60 deg North, this practice ended up being quite a testing
experience, and one that made our daily routines rather less regular than
desirable for optimal health, we had to give up this practice in favor of
something more regular in terms of a 24 hour clock cycle… at least so far as
our meals and our hours of communing together.
Lamentations 2:19 KJV Arise, cry out in the night: in the
beginning of the watches pour out thine heart like water before the
face of the Lord: lift up thy hands toward him for the life of thy young
children, that faint for hunger in the top of every street.
Praise the Lord!
A note
re the Hebrew word transliterated ‘tekufah:’
I very much value Nehemia Gordon’s article (cashed (2009-02-27)) discussing the four
instances of the word ‘tekufah’ in the Tanach. Even though Nehemia’s article is
not recognizing it, the four instances of this Hebrew word give good support
for the main point of the within article:
[Even though the main point of Nehemia’s
article is the non-existence of any direct reference to the equinox in the
Tanach and even though I have seen no direct indication that Nehemia is as yet
aware of the truth and importance of the main message of the within article,
nor of the consistent observance of Hag HaOmer on the Seventh Day Shabbat, and
not on the First Day, throughout biblical times, most everything else of what
I’ve seen Nehemia teach and practice I find most excellent and well worth
studying carefully.]
Re the 1st instance of
‘tekufah’ in the Scriptures – Exodus 34:22:
Nehemia’s explanation of the use of the
word ‘tekufah’ in Exodus 34:22 makes a lot of sense to me. Read it!
Because Nehemia has not yet recognized the
truth of the within article, it is only reasonable that he does not recognize
the implications and the added support that the word ‘tekufah’ and its context
– as referenced throughout Nehemia’s fine article as well as in the Scriptures
- gives to all the other within referenced evidence for the exact point of the
end of the year (for purposes of dating documents etc.) being [the end of]
Tishri 21, and the beginning of the year being Tishri 22. In consequence of
that fact I must question Nehemia’s associating the word ‘tekufah’ with any
other time of the year than that which is associated with the seventh moon, and
most specifically with the Eighth day, which very name suggests the beginning
of something new, a new year, albeit much deemphasized in the bible as such,
evidently for a purpose.
Re the 2nd instance of ‘tekufah’ in the
Scriptures – 1 Sam 1:20:
Nehemia is thus
interpreting 1 Sam 1:20 as follows (including also the bracketed comment:) “
"The same time the following year" [or possibly to the completion of
the term of pregnancy?]” Yet, re his reference to her pregnancy, Nehemia seems
to be oblivious to the fact that one of the least likely times for a lady to
travel is towards the end of her pregnancy, and, probably more so then than now
in the absence of the conveniences of modern travel, that time of staying put
may well as a rule have been extended for some time until the infant and mother
had stabilized following the birth trauma. Indeed, this matter of traveling is
not the issue here (verses 23-24,) given that “she stayed home until she had
weaned him,” which may well have been even three of four years.
Nonetheless, the point is the timing of the
event. The rest of the family was traveling to Shiloh at this particular time
of the year (verses 21-22.) Accordingly,
it is certainly likely, as Nehemia also states, that the family’s return to the
House of the Lord in Shiloh did occur about “the same time the following year”–
i.e. 12 or 13 months later regardless of which annual feast was being
referenced.
Now, I don’t see any real strong indicator
in the text re which particular annual feast, if any, that may have been
Elkanah’s preference. Yet, considering the repeated reference to eating and
drinking (1 Sam. 1:7,8,9,13,14,15) without any reference to either unleavened
bread, breaking of the bread, or other reference to the Feast of Unleavened
Bread, it seems more likely to me that the Feast of Tabernacles was the Feast
that they made a habit of attending. Perhaps the fact that Elkanah routinely
brought his wives along is another indication of that being indeed the season
of their travel? For isn’t it true that
the Feast of Tabernacles is, and was, well recognized as a Feast strongly
associated with the marital relationship. Also, we may notice that shortly
following this event at Shiloh Hannah did indeed get pregnant. And isn’t it
true that, since very early times, the beginning of pregnancies were
traditionally associated with the fall season. It seems that originally the
mating season was much more limited in time, and much more regular, than it has
since become.
Accordingly, I see no reason at all for not
being committed to a strict understanding that the word ‘tekufah’ means what it
most obviously does mean, the cutoff, or the end, of the hot season and of the
year at the time of the several feasts ordained for the seventh month. In fact,
aren’t these several festivities, the Day of Trumpets, the Day of At-One-Meant,
the Feast of Tabernacles, and the Eighth Day, a plurality of events all
associated with the end of the year; thus the word “circuits” (‘tekufot’) in
plural?! In the Hebrew this passage is even clearer in that it is using here,
not the word “shanot,” but “jamim,” a word which most fundamentally means “hot”
as in “the days of summer” or “days,” i.e. the hot part of the day when the sun
is above the horizon. Accordingly a literal translation of the three first
Hebrew words is: “And it
was towards the cutoffs of the hot days:”
1Sa 1:20 ויהיH1961 לתקפותH8622 הימיםH3117 ותהרH2029 חנהH2584 ותלדH3205 בןH1121 ותקראH7121 אתH853 שׁמוH8034 שׁמואלH8050 כיH3588 מיהוהH3068 שׁאלתיו׃H7592
Re the 3rd instance of ‘tekufah’ in the
Scriptures – 2 Chron. 24:23:
Likewise in re to 2 Chron. 24:23 and
apparently based upon the assumption that,
without exception, kings always began their war activities in the spring,
Nehemia is associating the use of the word ‘tekufah’ with spring rather than
with fall in 2 Chron. 24:23...
Conclusion re Nehemia’s interpretation of
‘tekufah:’
Accordingly, I do not see any remaining
argument left in support for ‘tekufah’ or ‘tekufot’ (pl.) ever, as used in the
Holy Scriptures, giving reference to anything but the days at the end of the
summer and the several appointed times of God within the seventh month, which
the Torah is teaching us constitutes the end of the Scriptural year.
Re the 4th and last instance of ‘tekufah’ in the Scriptures – Psalms 19:6:
Re the word ‘tekufot’ and Psalms 19:6 I may
add this to Nehemia’s
thoughts, i.e. by replacing the translation “heavens” with “names.” Think
in terms of the reckoning of years using the name of the current king! The
concept of name and proprietorship is a most important one and one given much
emphasis in the Hebrew Scriptures - though unfortunately hidden in most
translations:
Psalms 19:6 (Nehemia’s translation – including his original
bracketed words:) “(7) From the end of the heavens is its
[the sun's] going out and its circuit (Tekufato) is to their [the heavens]
ends, and none is hidden from its heat”
Psalms 19:6 TLT (Re end vs. beginning cf. my ‘ketz’-study:) “From the point
marking the beginning of the names [pertaining to dating, e.g. the beginning of
Sabbath, the beginning of the new month, the beginning of the new year etc.] it
[the sun] goes forth and progresses in its circular course [תקופתו] unto its points of beginnings [e.g. dawn,
day, afternoon, twilight, dusk, and the next date]: and there is nothing hid
from the heat thereof.”
Indeed, re Nehemiah’s words “in Exodus we
saw that the going out of the year was the end of the
year, whereas the going out of the sun is the beginning of
the day,” isn’t it obvious that the point of “the end of the year” is
the very same point as the beginning of the year, that is, the end of
Tishri 21 is also the beginning of Tishri 22, or isn’t that obvious?!!! There
is nothing that is “strange” in the reality behind those last quoted words of
Nehemiah, or at least I don’t see anything strange in it… though I might modify
it slightly by adding a small bracketed word, as in “the going out of
the sun is the beginning of the [24
hour] day…”
A
comparison of the word ‘tekufah’ with the word ‘teshovah’
The four instances of ‘tekufah,’ “תקופה,” identified by
Nehemiah above represent the only four instances of Strong’s H8622, “From H5362; a revolution, that is, (of the sun) course,
(of time) lapse.”
Another word, ‘teshovah,’ “תשובה,” Strong’s H8666: “From H7725; a recurrence (of time or place);
a reply (as returned),”carries a somewhat similar or comparable
meaning and is found eight times in the Scriptures.
Here are their respective roots:
H5362
נקף; A primitive root; to strike with more or less violence (beat,
fell, corrode); by implication (of attack) to knock together, that
is, surround or circulate
H7725
שׁוּב; A primitive root; to turn back (hence, away) transitively
or intransitively, literally or figuratively (not necessarily with the idea of return
to the starting point); generally to retreat; often adverbially again
And here are the first Scripture occurrences
of each of those first two words:
Exo 34:22 And thou
shalt observeH6213 the feastH2282 of weeks,H7620 of the firstfruitsH1061
of wheatH2406 harvest,H7105 and the feastH2282 of ingatheringH614 at the year'sH8141 end.H8622
1Sa 7:17 And his returnH8666 was to Ramah;H7414 forH3588 thereH8033 was his house;H1004 and thereH8033 he judgedH8199
(H853) Israel;H3478
and thereH8033 he builtH1129 an altarH4196 unto the LORD.H3068
And here are five out of the eight
instances showing how strongly H8666 is associated with “the time when kings go
forth to battle:”
2Sa 11:1 TLT+ And it came to pass,H1961 towards the
returns [i.e. the spring feasts]H8666 of the yearH8141 at the timeH6256 when kingsH4428 go forthH3318 to battle, that
DavidH1732 sentH7971 (H853) Joab,H3097 and his
servantsH5650 withH5973 him,
and allH3605 Israel;H3478 and
they destroyedH7843 (H853) the childrenH1121 of
Ammon,H5983 and besiegedH6696 H5921 Rabbah.H7237 But
DavidH1732 tarriedH3427 still
at Jerusalem.H3389
2Sa 11:1 KJV+ And it came
to pass,H1961 after the yearH8141 was expired,H8666 at the timeH6256 when kingsH4428 go forthH3318 to
battle, that DavidH1732 sentH7971 (H853) Joab,H3097 and his
servantsH5650 withH5973 him, and
allH3605 Israel;H3478 and they
destroyedH7843 (H853) the childrenH1121 of
Ammon,H5983 and besiegedH6696 H5921 Rabbah.H7237 But
DavidH1732 tarriedH3427 still at
Jerusalem.H3389
1Ki 20:22 TLT+ And the prophetH5030 cameH5066 toH413 the
kingH4428 of Israel,H3478 and
saidH559 unto him, Go,H1980 strengthen
thyself,H2388 and mark,H3045 and seeH7200 (H853) whatH834 thou
doest:H6213 forH3588 towards the
returns [i.e. the spring feasts]H8666 of the yearH8141 the kingH4428 of SyriaH758 will come upH5927 againstH5921 thee.
1Ki 20:22 KJV+ And the
prophetH5030 cameH5066 toH413 the kingH4428 of
Israel,H3478 and saidH559 unto
him, Go,H1980 strengthen thyself,H2388 and
mark,H3045 and seeH7200 (H853) whatH834 thou
doest:H6213 forH3588 at the returnH8666 of the yearH8141 the kingH4428 of SyriaH758 will come upH5927 againstH5921 thee.
1Ki 20:26 TLT+ And it came to passH1961 towards the
returns [i.e. the spring feasts]H8666 of the year,H8141 that BenhadadH1130 numberedH6485 (H853) the Syrians,H758 and went upH5927 to Aphek,H663 to fightH4421 againstH5973 Israel.H3478
1Ki 20:26 KJV+ And it came
to passH1961 at the returnH8666 of the year,H8141 that BenhadadH1130 numberedH6485 (H853) the Syrians,H758 and went upH5927 to Aphek,H663 to fightH4421 againstH5973 Israel.H3478
1Ch 20:1 TLT+ And it
came to pass,H1961 towards the
timeH6256 of the returns [i.e. the springs feasts]H8666 of the year,H8141 at the timeH6256 that kingsH4428 go outH3318 to battle, JoabH3097 led
forthH5090 (H853) the powerH2428 of the
army,H6635 and wastedH7843 (H853) the
countryH776 of the childrenH1121 of
Ammon,H5983 and cameH935 and
besiegedH6696 (H853) Rabbah.H7237 But
DavidH1732 tarriedH3427 at
Jerusalem.H3389 And JoabH3097 smoteH5221 (H853) Rabbah,H7237 and
destroyedH2040 it.
1Ch 20:1 KJV+ And it came
to pass,H1961 that afterH6256 the yearH8141 was expired,H8666 at the timeH6256 that kingsH4428 go outH3318 to
battle, JoabH3097 led forthH5090 (H853) the
powerH2428 of the army,H6635 and
wastedH7843 (H853) the countryH776 of the
childrenH1121 of Ammon,H5983 and cameH935 and
besiegedH6696 (H853) Rabbah.H7237 But
DavidH1732 tarriedH3427 at
Jerusalem.H3389 And JoabH3097 smoteH5221 (H853) Rabbah,H7237 and
destroyedH2040 it.
2Ch 36:10 TLT+ And towards the
returns [i.e. the spring feasts]H8666 of the yearH8141 kingH4428
NebuchadnezzarH5019 sent,H7971 and broughtH935 him to Babylon,H894 withH5973 the
goodlyH2532 vesselsH3627 of the
houseH1004 of the LORD,H3068 and
madeH4427 (H853) ZedekiahH6667 his
brotherH251 king overH5921 JudahH3063 and
Jerusalem.H3389
2Ch 36:10 KJV+ And when the yearH8141 was expired,H8666 kingH4428 NebuchadnezzarH5019 sent,H7971 and broughtH935 him to Babylon,H894 withH5973 the
goodlyH2532 vesselsH3627 of the
houseH1004 of the LORD,H3068 and madeH4427 (H853) ZedekiahH6667 his
brotherH251 king overH5921 JudahH3063 and
Jerusalem.H3389
A revised stand and a
turnaround on my part:
Upon reviewing and revising my prior considerations
of these same passages re the words ‘tekufah’ and ‘teshovah’, upon realizing
also the weight and importance of Shem Tov’s Hebrew Matthew 12:9, “leketzaut
hajamim,” meaning “at the beginning of the hot season” in contradistinction to
“at the beginning of the year” as commonly taught, upon those same words as
found in the Syriac
Peshitta version of Mark 1:9 in association with Yeshua’s baptism, upon
considering the weight and importance of John 11:55 in terms of purifications being
naturally associated with bathing and cleansing in the outdoors in the early
part of summer, I am inclined to change my prior position such that the word
‘teshuva,’ Strong’s H8666, is a word referencing the return of light and warmth
following the dark and cold season of the year, while
thus not being a word “associated with the concept of returning to home – as
the sun at the sunset of the day… and the year at the sunset/fall of the year.”
It follows that I am then also in favor of “the prevalent wisdom in believing
that spring was the time when kings went forth to war.” To answer my own prior
questions:
Indeed, isn’t it true that:
1. Each and all of the above passages seem to
tell another story, that is, that fall, the end of the year, is “the time when
kings go forth to battle?”
·
Answer:
Considering the Hebrew words “לתשובת השנה,” “the yearH8141 was expiredH8666,”(2 Sam 11:1;
2 Kings 20:22,
26) in
terms of the sun beginning it journey in the fall, it would follow that it
would naturally be “returning” in the spring, wouldn’t it?
2. The men needed as soldiers would all have
been needed for doing agricultural work in the spring, and the kings would have
been “shooting themselves in the foot” by regularly recruiting them for war
activities at that time of the year? Isn’t fall and winter a much more suitable
time for using that valuable resource?
·
To
answer that question more positively I would have to know more about the annual
cycle of agricultural work…
3. Considering the dresses of the soldiers,
heavy and no doubt hot, how likely would it be for the soldiers to be willing
to dress up in such uniforms during the season of spring when the tendency of
men is to undress and get a good sun tan? Wouldn’t the coldness of the fall and
winter be much more of a reasonable season for such paraphernalia?
·
My
prior argument might seem reasonable, yet the proof would be in the pudding…
And, besides, those metal helmets etc. might be pretty cold in the winter time!
4. During the fall and winter seasons the
needs of the army for provisioning would be much more easily met from the
recently collected harvests, than would be the empty or half empty storage
places of spring and summer?
·
But
then again there is the barley harvest of the spring and no doubt there are
other foods available also throughout the seasons…
5. - If I am not entirely mistaken re my
discovery - That, indeed, the final battle between the Philistine army and that
of King Saul took
place on January 11 (1043 BCE) - almost in the middle of the winter?
·
So
far as I’ve been able to discover thus far this is true, and it is, no doubt,
the only instance of war activities during the winter season…
·
…Then
again - and this is an afterthought, long after initially making this list of
considerations! – my revised position is that King
Saul’s death happened on March 24, 1028 BCE… Which, of course, agrees
perfectly with the conventional wisdom that kings did indeed go to war in the
spring!!!
In the end I find that those two Hebrew words, “תקופה” and “תשובה,” are two very meaningful
and useful words, pointing as they are to two opposite ends of the annual
cycle, one “תקופה” pointing to the
beginning of the year, the Eighth Day, Tishri 22, and to the end of the
Scripture year, the end of the Feast of Ingathering, the end of the Feast of
Tabernacles while the other, “תשובה,” points to the
return of the hot season of the year, that is, spring and summer, and to the
feasts observed in the spring.
For a
valuable ancient Hebrew text associating the words “תקופה,” “jamim,” and “shanah,”
please cf. Book of Jasher 41:1, 2; 45:29; [and also 46:5, 6, 20 re “shanah
temimah… miketz hashanah" [“completion of a year… after the beginning of
the year”] (v. 5-6) vs. “achari…
shenatajim jamim… ad… shetejim esereh shanah” [“afterwards… two summers… until…
year twelve”] (v. 20!)] It seems clear to me, based upon those passages, that
the word “תקופה” points to the end of
the Scripture year, that is, up to the beginning of Tishri 22 and the Eighth
Day, and not to the beginning.
Praise the Lord!
. . . . . . .
Re the date for the
baptism of Yeshua Messiah
In consequence of my above turnaround re the Hebrew word
“teshuva,” and likewise of my revised understanding of the Greek word “αρχομενοςG756” (Luke 3:23,) as a word pointing rather to an accession period,
as in “the 30th,” I am now prepared to fully accept that the Hebrew words of
Shem Tov’s Hebrew Matthew and of the Aramaic words used in Mark 1:9 of the
Syriac Peshitta, as used in connection with Yeshua’s baptism, do indeed point
to the beginning of the hot season of the year, and to reject, in favor of a
spring baptism, my prior stand accordingly.
Indeed, I find that Irenaeus’ use of the
Greek language stands in support of the above understanding of “αρχομενοςG756.” Cf. this
link…
Accordingly, I now find that Yeshua was
baptized in the spring of 15 CE and not in the fall of 15 CE, that is, in
Caesar Tiberius’ 15th year and not in his 16th year of reign as per My prior
stand…:
- - - - - - Obsolete section! - - - - - -
My prior stand…
Now obsoleted in consequence of my recognition of the strength
of the Hebrew word “????,”
meaning “hot days,” or “spring and summer season:"
Cf. this
link!
Re the date for the baptism of Yeshua
Messiah
Upon reviewing my
old notes re the baptism of Yeshua and recognizing that since first having
written those notes I’ve learned of Shem Tov’s Hebrew Matthew, I came to
realize also that now I may have available to me the Hebrew words behind the
Greek word ‘Xylophori’ of Matthew 3:12, which passage and Greek word I had
previously included in said note. Well, realizing that there seems to be little
or nothing in that Hebrew verse indicating anything beyond the normal
activities at the end of the harvest season and the time of the Feast of
Ingathering, I realize also that per the translation of George Howard in his
book Hebrew Gospel of Matthew, verse 11 makes it quite clear that the season
for John’s baptismal activities and the time of Yeshua’s baptism was exactly
this time of the year, the fall, the end of the year and the beginning of a new
year, that is, “in the days of ‘teshovah’
“:
Matthew
Chapter 3:
11 John answered all of them: Behold I
truly baptize you in the days of repentance [bejami teshova,] but another comes
mightier than I…
13 Then came Jesus from
Galilee (to) the Jordan to be baptized by John…
(From Howard, George, Hebrew
Gospel of Matthew.)
Finding this piece of evidence confirmed
also by the record of Yeshua’s
age, that is, relative to his exact birthday, at
the time of his baptism as found in Luke 3:22-23, that is, “Jesus himself began
to be about thirty years of age,” I conclude that the time for Yeshua’s baptism
was in the fall, at the beginning of the Scripture year, that is, not too long
after Tishri 22, and that the year of that event was certainly the 16th year of
Caesar Tiberius, that is, in consequence of the record of Luke 3:21 KJV: “Now
in the fifteenth year of the reign of Tiberius Caesar…” That is, the 16th
Scripture year of Caesar Tiberius beginning Tishri 22, 15 CE… Upon very
carefully having considered and studied all the facts available re this
particular I find the following:
- The
details of the Scripture makes it almost certain that Yeshua was baptized upon the Shabbat of Bul 15, 15 CE [the day
beginning at sunset Fri November 15, 15 CE (Julian day #1726855,)] which
day was not only the first day of that month when the sun rose in the east
before the moon set in the west, such that both sun and moon could be seen at
the same time, similar(?)
to the timing of King Saul’s death, but…
-
Notice!, it was also the day that
Jeroboam, the son of Nebat, king of Israel, dedicated in commemoration unto
himself.
-
Likewise, the last and fortieth day of temptations occurred on Kislev 25, 15 CE
[beginning Wednesday night December 25 and Thursday, 15 CE, i.e. beginning on
Christmas Day.]
- Notice
the associations between Yeshua’s last temptation, Thursday, and Ascension
Day on the one hand, and on the other Yeshua’s last temptation, December 25,
and Christmas Day!
- - - - - - End of obsolete section. - - - - - -
A note re the Elephantine papyri vs. the possibility that some of
those papyri could potentially have been dated in Tishri using a Scriptural
calendar:
The Obsolete note below (in smaller font,) re the
Elephantine papyri evidencing scribal use at the time of a calendar beginning the year with Tishri 22, is made
obsolete following…:
1. My recognition that the presumed “scribal
error” of Kraeling 8 is based upon the false assumption of Horn and Wood that
"it is impossible for the same month to coincide with Tishri four years
later;"
2. my discovery that an Egyptian regnal year 2
at times (AP 6) begin prior to the end of a Babylonian or Scriptural accession
year (affecting AP 8, AP 9, & AP 10;) and
3. my own prior assumption that many of the
Elephantine papyri are using the Scriptural calendar (only Kraeling 6 has been
shown to do that.)
Nevertheless, two (AP 8 & Kraeling 8)
of the three presumed “scribal errors,” per Horn and Wood, are now resolved in
favor of the scribes, while the third (AP 10) is resolved on the basis
indicated above! (Cf. also this
link!)
- - - - - - Obsolete note! - - - - - -
The Elephantine papyri from the 5th century
BCE is evidence that the Eighth Day was then used as the beginning of the year:
Of the 22 double dated papyri discovered
there are four dated in the month of Tishri (cf. Sigfried H. Horn, Ph.D. and
Lynn H. Wood, Ph.D., The
Chronology of Ezra 7, Appendix, pp. 39-40:)
1.
AP
15. [Tishri 25] = Epiphi 6, year [30 (or 16 /gs)] of [Artaxerx]es I (435 (or
449 /gs) BC)
2.
Kraeling
4. Tishri 25 = Epiphi 25, year 31 of Artaxerxes 1 (434 BC.)
3.
Kraeling
7. Tishri = Epiphi, year 4 of Darius II (420 BC.)
4.
Kraeling
8. Tishri 6 = Payni 22, year 8 of Darius II (416 BC.)
It is generally believed that Tishri 1
constitutes the beginning of “the Jewish civil year.” However, using that
assumption creates a problem with the last one of the above papyri: Kraeling 8,
which is the only one dated in Tishri prior to Tishri 22. In consequence of the
unawareness of the biblical, or then current Jewish, calendar beginning with
Tishri 22 said problem is generally attributed to a “scribal error” since
Tishri 6 would then, under that false assumption, belong to the new year.
Restoring the “Tishri 6” date to the old year where it belongs resolves this
problem (without resorting to blaming the scribe for habitually writing the
name of the old Egyptian month (Payni) in place of the new one (Epiphi) or else
prematurely writing the name of the subsequent, yet future, Jewish month
(Tishri) in place of the current one (Elul,)) and thus this particular papyrus
is evidence that in the 5th century BCE Tishri 22, the Eight Day, was
considered the beginning of the year.
Hallelujah, praise the Lord!
- - - - - - End of obsolete note. - - - - -
-
Comments and
donations freely accepted at:
Tree of Life©
c/o General Delivery
Nora [near SE-713 01]
eMail: TreeOfLifeTime@gmail.com
…
…
The GateWays into Tree of Life Chronology Forums©
The GateWays into Tree of Life Chronology©
The
GateWays of Entry into the Tree of Life Time Chronology Touching upon the Book
of Daniel©
Pearls & Mannah – “I found it!”
Feel free to use, and for sharing freely with others,
any of the truth and blessings belonging to God alone. I retain all the
copyrights to the within, such that no one may lawfully restrain my use and my
sharing of it with others. Including also all the errors that remain. Please
let only me know about those. I need to know in order to correct them. Others
don’t need to be focused upon the errors that belong to me alone. Please
respect that, and please do not hesitate to let me know of any certain error that
you find!
Without recourse. All Rights Reserved. Tree of Life©