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Created 5927± 05 22 2023 [2007-08-06]

Last edited 5929± 12 02 2025 [2009-02-28] 

“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: “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 after the conclusion of “the Feast of Ingathering, which is in the end of the year…” (Exodus 23:16) 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 and Ezra (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  And the feast of ingathering, which is in the end of the year

 

Deu 11:12  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  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

 

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.

 

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…”

 

 

 

 

 

 Exo 12:2 החדשׁ הזה לכם ראשׁ חדשׁים ראשׁון הוא לכם לחדשׁי השׁנה׃

 Exo 23:16 וחג האסף בצאת השׁנה ...׃

 

 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׃

 

 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׃

 

 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׃

 1Sa 1:20 ויהי לתקפות הימים ותהר חנה ותלד בן ותקרא את־שׁמו שׁמואל כי מיהוה שׁאלתיו׃

 

 

 

 

“"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? Should this time, November through February and more, be reckoned with the preceding year or with the subsequent year? Within the 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.

 

 

 

 

 

 

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?

 

If that is true then 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! Cf. Herod the Great’s reign and the 185th Olympic year!

 

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.

 

 

Lamentations 2:19  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 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: “ "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 allowing the word ‘tekufah’ to mean 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 months. 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:”

 

 1Sam 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.) 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:

 

(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 (Nehemia’s translation)

 

(6) From the end of the names is its [the sun's] going out and its circuit (‘tekufato’) is to their [the names] ends, and none is hidden from its heat" ” Psalms 19:6 (TLT)

 

 

 

Praise the Lord!

 

 

 

. . . . . . . . .

 

 

 

 

A note re the Elephantine papyri vs. the possibility that some of them could potentially have been dated in Tishri using a Scriptural calendar:

 

The following note (in smaller font,) re the Elephantine papyri evidencing scribal use at the time of a calendar beginning the year with Tishri 22, is now obviated by:

1.      The 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.      upon 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.      upon 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!)

 

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!

 

 

 

 

 

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