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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.

Edited 5904[v2020-01-28] 13 09 2035 [2020-02-04] – Added words re ‘jamim’ vs Southern Hemisphere location. 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 return of the hot days…” or

1 Sam 1:20 TLT  And it was towards the return of the summer…” or

1 Sam 1:20 TLT  And it was towards the turning of one year into the next…

 

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!

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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 or 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. That is, besides the fact that tied to the word ‘tekufah’ we find the word ‘jamim,’ meaning ‘hot days,’ ‘warm season,’ or ‘spring, summer,’ providing for us the most obvious translation “return of the warm/hot days” or “return of spring/summer time.” Considering the within discoveries re Jerusalem’s location on the Southern Hemisphere at that time, this makes perfect sense.  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 return of the hot season and turning of one year into the next 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 one year and the beginning of the next; thus the word “circuits” (‘tekufot’) in plural?! As also indicated above, 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 return 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... Again we notice that even this assumption of his fits best with the hot season beginning in the 7th month and with a location on the Southern Hemisphere.

 

 

 

Conclusion re Nehemia’s interpretation of ‘tekufah:’

 

Accordingly, I do not see any remaining argument left in support of ‘tekufah’ or ‘tekufot’ (pl.) ever, as used in the Holy Scriptures, giving reference to anything but the days closely associated with 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’    MEMO-Cf. Jasher 61:23 and search Jasher for ‘revolution of the year’!

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. - - - - - -

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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[1] Please notice that, per John 7:2, John is referencing this Feast of Tabernacles in terms of a feast “of the Jews!” It only makes sense to conclude that each subsequent reference (John 7:14, 37) by John to the same feast is likewise a reference to the Jews’ calendar reckoning. It would make no sense to assume that, without saying so, John would mix two separate references to the same feast by using two distinct and separate calendar reckonings! Cf. this link…

[2]

I. Construct tense: Cf. Kelley, Page H., Biblical Hebrew – An Introductory Grammar, p. 97, line #7:Fem. Construct, and p. 98, (4)(a);

II. Re cardinal number format being used as ordinal number: Baker, Warren, D.R.E., The Complete Word Study Old Testament, p. 2273, item #6 & #62.

[3] See footnote #2.