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.
Updated
5926[(*??*)] 11 11 2030 [2014-02-12] – Cleaning up some obsolete passages. Cf.
last prior version.
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?”
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…
![Text Box: An Unsuccessful Experiment
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!](EndOfTheYear-v20140212_files/image004.gif)
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…:
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 the box,) 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!)
![Text Box: - - - - - - 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. - - - - - -](EndOfTheYear-v20140212_files/image005.gif)
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