Crossing the Jordan River: When is this event dated in the Bible?

Statement of belief: “Sanctify them through thy truth: thy word is truth.” (John 17:17 KJV)

Created 5926_[(*??*)] 07 22 2030 [2013-10-28]

Updated 5926_[(*??*)] 10 14 2030 [2014-01-16] – A Notice added re an alternative reading of the Joshua text, which in the end I find the most likely scenario.

Addition 5926_[(*??*)] 10 15 2030 [2014-01-17] –Adding Results & abstract, which summarizes the results of the Considerations below.

Addition 5926_[(*??*)] 10 19 2030 [2014-01-21] – Under Results & abstract, adding a paragraph re the Hebrew word studies I found necessary to make for this article.

Complete review and revision begun on 5938_{[v2016-12-14-21:32]} 01 29 2035 [2019-05-04] – Cf. the last prior version!

Complete review and revision, intermediary results, including also complete revision of all herewith inconsistent parts of the end Considerations, 5938_{[v2016-12-14-21:32]} 03 18 2035 [2019-05-24] – Cf. the last prior version!

Complete review and revision, intermediary results prior to further revision of Joshua 2-6 based on Jasher 88:8, 14; Jasher was only confirmatory re Deut 34 and Joshua 1; 5938_{[v2016-12-14-21:32]} 03 25 2035 [2019-05-31] – Cf. the last prior version!

Complete review and revision, 5938_{[v2016-12-14-21:32]} 04 21 2035 [2019-06-25] – Cf. the last prior version!

Complete review and revision, 5938_{[v2016-12-14-21:32]} 04 21 2035 [2019-06-25++] – Cf. the last prior version!

Complete review and revision,begun 5953_[_v2020-12-11_]12 11 2035 [2020-01-07] – Cf. the last prior version! – Paused work on this version almost immediately, after changing two lines of 1431 into 1445 and then being reminded in those footnotes (e.g. footnote #4) that all pre-Joshua’s Long Day are JD minus one Day, which has not been implemented in versions XIII through XXIII, and which must be accordingly revised in version XXIV…

Ongoing editing 5904_[_v2020-01-28_]13 02 2035 [2020-01-28] –…

When Was Jordan Crossed?

Date stamps of the Book of Joshua

Results & abstract:

Building upon the many astronomical events recorded in ancient scriptures, and most especially as indicated throughout the Holy Scriptures, as referenced throughout this and other articles of mine, I find good support for identifying the date stamps in the Book of Joshua specified throughout this article.

In order to arrive at a reliable result in answering the question at the head of this article, and as a further addition to my astronomy based chronology studies of many years[1], while writing this article I have been induced to make several new Scripture based Hebrew word studies, which studies are being abundantly fruitful. For instance, one study re the word “בעוד” (cf. this link, and below!) and another study re the words “שׁלשׁת” vs “שׁלשׁה,” re the term “x days and x nights,” and re the term “x days’ journey” (cf. this link.)

This article of mine is now extensively revised in consequence of my discoveries as first reported in my article The Date Stamp Provided in Numbers 10:11, 13...

Considerations:

Ascertaining the year of the crossing of Jordan: (1396 BCE [2], each Scripture calendar year beginning with[3] the Eighth Day Feast [Tishri 22,] except as specifically reckoned from the Exodus or from the Crossing of Jordan…)

On the 1^st day[4] of the 11^th month, Shevat, of the 40^th year after the Exodus, end of 1397 BCE or beginning of 1396 BCE [beginning at sunset Day 2[5], JD Mon Dec 29[6] 1397 BCE[7] or Day 4[8], JD Wed Jan 28[9] 1396 BCE:

Deut 1:3 ויהי בארבעים שׁנה בעשׁתי־עשׂר חדשׁ באחד לחדשׁ דבר משׁה אל־בני ישׂראל ככל אשׁר צוה יהוה אתו אלהם׃

Deut 1:3 KJV And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that the LORD had given him in commandment unto them;

On JD Dec 28, 1397, at 03:28 UT, there was an annular solar eclipse. Might this event have constituted YHWH’s means of speaking unto Moses at that time??? Local time of that eclipse at Mt. Nebo would have been 03:28 UT + 06:42 = 10:10 [AM] of Day One in what was most likely reckoned as the 10^th or as the 11^th month, the corresponding 1^st month beginning on April 8 and March 9, 1397 BCE, respectively. Considering the fact that per version XXVI.0.0 of the Sacred Calendar of the Creator in Progress, the Exodus occurred on April 3 or 4, 1436 BCE, said 1^st month prior to the passing of Jordan and prior to Moses’ death in the 40^th year after the Exodus, was most likely beginning April 8, 1397 BCE, not March 9, which if true would require a 13^th month prior to the Abib called for per said version XXVI.0.0. The associated visible New Moon beginning at sunset Day 3[10], JD Tue[11] Dec 29[12] 1397 BCE[13]:

Deu 31:14 KJV And the LORD said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation.

On the 1^st day of Shevat 1396 BCE [beginning at sunset ~~Sat~~~~[14]~~ ~~Dec 26~~~~[15]~~ ~~1432 BCE~~[16] / Mon[17] Jan 25[18] 1396 BCE:

Deut 31:2 ויאמר אלהם בן־מאה ועשׂרים שׁנה אנכי היום לא־אוכל עוד לצאת ולבוא ויהוה אמר אלי לא תעבר את־הירדן הזה׃

Deut 31:2 KJV And he said unto them, I am an hundred and twenty years old this day; I can no more go out and come in: also the LORD hath said unto me, Thou shalt not go over this Jordan.

On the 1^st day of Shevat 1396 BCE [beginning at sunset ~~Sat~~~~[19]~~ ~~Dec 26~~~~[20]~~ ~~1432 BCE~~[21] / Mon[22] Jan 25[23] 1396 BCE:

Deut 34:7 ומשׁה בן־מאה ועשׂרים שׁנה במתו לא־כהתה עינו ולא־נס לחה׃

Deut 34:7 KJV And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated.

Jasher 87:10 And Moses went up as the Lord had commanded him, and he died there in the land of Moab by the order of the Lord, in the fortieth year from the Israelites going forth from the land of Egypt.

Not[24] ~~the 30^th day of Shevat 1396 BCE [beginning at sunset Sun~~~~[25]~~ ~~Jan 24, 1396 BCE / Tue~~~~[26]~~ ~~Feb 23, 1396 BCE,]~~ but the 30^th day of Adar 1396 BCE [beginning at sunset ~~Tue~~~~[27]~~ ~~Feb 23, 1396 BCE~~[28] / Thu[29] Mar 25, 1396 BCE[30]:]

Deut 34:8 ויבכו בני ישׂראל את־משׁה בערבת מואב שׁלשׁים יום ויתמו ימי בכי אבל משׁה׃

Jasher[31] 87:11 ויבכו בני ישׂראל את־משׁה בערבות מואב שׁלשׁים יום ויתמו ימי בכי אבל משׁה׃

Deut 34:8 TLT And the children of Israel wept for Moses in the plains of Moab the first thirty days of a month:[32] And thus they perfected all the days of weeping and of mourning for Moses.[33]

Deut 34:8 KJV And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping and mourning for Moses were ended.

Here are the date stamps I have found thus far in the Book of Joshua. Please find my bases for dates given within the associated footnotes:

On the next to the last Seventh Day Sabbath[34] prior to Abib 10; Adar 29~~[35]~~ / 30 [36], 1396 BCE [Beginning at sunset Fri Apr 23, 1396 BCE; Abib 1[37] beginning at sunset ~~(Thu~~~~[38]~~ ~~Mar 25, 1396 BCE / )~~[39] Sat[40] Apr 24, 1396 BCE:]

Jos 1:1 ויהי אחרי מות משׁה עבד יהוה ויאמר יהוה אל־יהושׁע בן־נון משׁרת משׁה לאמר׃

Jasher 88:1 ויהי אחרי מות משׁה, ויאמר הי אל יהושׁע בן נון לאמר׃

Jos 1:1 KJV Now after the death of Moses the servant of the LORD it came to pass that the LORD spake unto Joshua the son of Nun, Moses' minister, saying…

Day One [of the week], Abib 1,[41] 1396 BCE [beginning at sunset Sat[42] Apr 24, 1396 BCE:]

Jos 1:10 ויצו יהושׁע את־שׁטרי העם לאמר׃

Jos 1:10 KJV Then Joshua commanded the officers of the people, saying,

Referencing the Third Day of the week, Abib 10,[43] 1396 BCE [beginning at sunset Mon[44] May 3, 1396 BCE.] Cf. this link!:

Jos 1:11 עברו בקרב המחנה וצוו את־העם לאמר הכינו לכם צידה כי בעוד שׁלשׁת ימים אתם עברים את־הירדן הזה לבוא לרשׁת את־הארץ אשׁר יהוה אלהיכם נתן לכם לרשׁתה׃

Jasher 88:5 ...עברו ב... מחנה וצוו את העם לאמר׃ הכינו לכם צידה, כי בעוד שׁלשׁת ימים אתם עוברים את הירדן לרשׁת את הארץ.

Jos 1:11 TLT Pass through the host, and command the people, saying, Prepare you victuals; for within the Third Day beyond the next Third Day ye shall pass over this Jordan, to go in to possess the land, which Yehovah your God giveth you to possess it.

Jos 1:11 KJV Pass through the host, and command the people, saying, Prepare you victuals; for within three days ye shall pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it.

Jasher 87:5… Pass through the camp and command the people, saying, Prepare for yourselves provisions, for in three days more you will pass the Jordan to possess the land.

On the eve of the First Day of the week, Abib 1,[45] 1396 BCE [beginning at sunset Sat Apr 24, 1396 BCE:]

Jos 2:2 ויאמר למלך יריחו לאמר הנה אנשׁים באו הנה הלילה מבני ישׂראל לחפר את־הארץ׃

Jos 2:2 KJV And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country.

Spoken in the late evening of the First Day of the week, Abib 1, 1396 BCE [beginning at sunset Sat Apr 24, 1396 BCE] while referencing Days One through Three of the week, Abib 1-3, 1396 BCE [beginning at sunset Saturday night – end of twilight Tue Apr 24-27, 1396 BCE:]

Jos 2:16 ותאמר להם ההרה לכו פן־יפגעו בכם הרדפים ונחבתם שׁמה שׁלשׁת ימים עד שׁוב הרדפים ואחר תלכו לדרככם׃

Jos 2:16 TLT And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there these first three days of this week, until the pursuers be returned: and afterward may ye go your way.

Referencing Days One through Three of the week, Abib 1-3, 1396 BCE [beginning at sunset Saturday night – end of twilight Tue Apr 24-27, 1396 BCE:]

Jos 2:22 וילכו ויבאו ההרה וישׁבו שׁם שׁלשׁת ימים עד־שׁבו הרדפים ויבקשׁו הרדפים בכל־הדרך ולא מצאו׃

Jos 2:22 TLT And they went, and came unto the mountain, and spent[46] there the first three days of the week, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not.

On the eve of Day Seven[47] of the week, Abib 7, 1396 BCE [beginning at sunset—or even at the 12^th hour of the day, the last hour before sunset—Fri evening Apr 30, 1396 BCE:]

Jos 2:23 וישׁבו שׁני האנשׁים וירדו מההר ויעברו ויבאו אל־יהושׁע בן־נון ויספרו־לו את כל־המצאות אותם׃

Jasher 88:8 ויבואו מקץ שבעת ימים אל יהושׁע המחנה ויאמרו לו ׃

Jos 2:23 KJV So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them:

Jasher 88:8 TLT And after the first beginning of the Seventh Day Shabbat[48] they came to Joshua in the camp and said to him, The Lord has delivered the whole land[49] into our hand, and the inhabitants thereof are melted with fear because of us.

Jasher 88:8 And at the end of seven days they came to Joshua in the camp and said to him, The Lord has delivered the whole land into our hand, and the inhabitants thereof are melted with fear because of us.

On Day One of the week, Abib 8, 1396 BCE [Sun morning May 2, 1396 BCE:]

Jos 3:1 וישׁכם יהושׁע בבקר ויסעו מהשׁטים ויבאו עד־הירדן הוא וכל־בני ישׂראל וילנו שׁם טרם יעברו׃

Jos 3:1 TLT And Joshua rose early in the morning; and they removed from the Acacia trees, and came to Jordan, he and all the children of Israel, and lodged there before they passed over.

Jos 3:1 KJV And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over.

On the eve of Day Three of the week, Abib 10, 1396 BCE [beginning at sunset Mon evening May 3, 1396 BCE:]

Jos 3:2 ויהי מקצה שׁלשׁת ימים ויעברו השׁטרים בקרב המחנה׃

Jos 3:2 TLT And it came to pass after the beginning of Day Three of seven days, that the officers went through the host;

On the eve of Day Three of the week, Abib 10, 1396 BCE [beginning at sunset Mon evening May 3, 1396 BCE,] while referencing the morning hours of Day Three of the week, Abib 10, 1396 BCE [Tue morning May 4, 1396 BCE:]

Jos 3:5 ויאמר יהושׁע אל־העם התקדשׁו כי מחר יעשׂה יהוה בקרבכם נפלאות׃

Jos 3:5 TLT And Joshua said unto the people, Get ready, cleanse yourselves: for tomorrow the YHWH will do wonders among you.

Jos 3:5 KJV And Joshua said unto the people, Sanctify yourselves: for to morrow the LORD will do wonders among you.

On Day Three of the week, Abib 10, 1396 BCE [Tue morning May 4, 1396 BCE:]

Jos 3:7 ויאמר יהוה אל־יהושׁע היום הזה אחל גדלך בעיני כל־ישׂראל אשׁר ידעון כי כאשׁר הייתי עם־משׁה אהיה עמך׃

Jos 3:7 KJV And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee.

On Day Three of the week, Abib 10, 1396 BCE [Tue morning May 4, 1396 BCE:]

Jos 4:14 ביום ההוא גדל יהוה את־יהושׁע בעיני כל־ישׂראל ויראו אתו כאשׁר יראו את־משׁה כל־ימי חייו׃

Jos 4:14 KJV On that day the LORD magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life.

On Day Three of the week, Abib 10, 1396 BCE [Tue afternoon or evening before the end of twilight May 4, 1396 BCE:]

Jos 4:19 והעם עלו מן־הירדן בעשׂור לחדשׁ הראשׁון ויחנו בגלגל בקצה מזרח יריחו׃

Jasher 88:10 ויעלו העם מ..הירדן בעשׂור לחדשׁ הראשׁון, ויחנו בגלגל בקצה מזרח יריחו.

Jos 4:19 KJV And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho.

Jasher 88:10 And the people went up from Jordan on the tenth day of the first month, and they encamped in Gilgal at the eastern corner of Jericho.

On Day Three of the week, Abib 10, 1396 BCE [Tue afternoon or evening before the end of twilight May 4, 1396 BCE:]

Jos 5:2 בעת ההיא אמר יהוה אל־יהושׁע עשׂה לך חרבות צרים ושׁוב מל את־בני־ישׂראל שׁנית׃

Jos 5:2 KJV At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time.

On Day Four of the week, Abib 11, 1396 BCE [Tue afternoon or evening, after sunset, but before the end of twilight May 4, 1396 BCE:]

Jos 5:3 ויעשׂ־לו יהושׁע חרבות צרים וימל את־בני ישׂראל אל־גבעת הערלות׃

Jos 5:3 KJV And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.

Days Four through Seven of the week, Abib 11-14, 1396 BCE [beginning at sunset Tue evening May 4 or Wed through end of twilight Sat May 8, 1396 BCE:]

Jos 5:8 ויהי כאשׁר־תמו כל־הגוי להמול וישׁבו תחתם במחנה עד חיותם׃

Jos 5:8 KJV And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole.

On Day Seven of the week, Abib 14, 1396 BCE [beginning at sunset Fri May 7, 1396 BCE:]

Jos 5:9 ויאמר יהוה אל־יהושׁע היום גלותי את־חרפת מצרים מעליכם ויקרא שׁם המקום ההוא גלגל עד היום הזה׃

Jos 5:9 KJV And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.

From the beginning of Day Seven of the week, the Sabbath, and the Passover Preparation Day, Abib 14, 1396 BCE [beginning at sunset and the twilight hour on Fri evening, May 7, 1396 BCE, the time of the associated lunar eclipse in the evening of Fri May 7, 1396 BCE:]

Jos 5:10 ויחנו בני־ישׂראל בגלגל ויעשׂו את־הפסח בארבעה עשׂר יום לחדשׁ בערב בערבות יריחו׃

Jasher 88:10-11 ויחנו בגלגל בקצה מזרח יריחו. ויעשׂו בני ישׂראל את־הפסח בגלגל ... בערבות יריחו בארבעה עשׂר לחדשׁ, ככתוב בתורת משה׃

Jos 5:10 TLT And the children of Israel encamped[50] at Gilgal.[51] [52] And they observed the Passover[53] in the fourteenth day of the month during the twilight hour[54] of both evenings the first one of which included an eclipse [55] of the Moon[56] [57]

Or, as more fully expressed, using these [explanatory [bracketed] and/or italic] words…

Jos 5:10 TLT And the children of Israel encamped[58] at Gilgal.[59] [60] And they observed the Passover [at the beginning of the Seventh Day Sabbath and at the beginning of the Feast of Unleavened Bread] in the fourteenth day of the month during the twilight hour[61] of both evenings the first one of which included an eclipse[62] of the Moon[63] [See the pictures below! In fact, at sunset the eclipsed Moon of May 7, 1396 BCE was rising over the SSE horizon (as viewed from the hills ~5 km NNE of Jericho) while moving thence onwards above Jericho in the SSW.] [64]

Jos 5:10 KJV And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.

Jasher 88:10 TLT And the people went up from Jordan on the tenth day of the first month, and they encamped in Gilgal at the eastern edge of Jericho.

Jasher 88:10 Davar4 And the people went up from Jordan on the tenth day of the first month, and they encamped in Gilgal at the eastern corner of Jericho.

Jasher 88:11 And the children of Israel kept the Passover in Gilgal, in the plains of Jericho, on the fourteenth day at the month, as it is written in the law of Moses.

Jasher 88:13 And Jericho was entirely closed against the children of Israel, no one came out or went in.

PrintScreen of the heavens on May 7, 1396 BCE at 7:45 PM above, and at 11:59:59 PM below. Jericho was located ~105° to the right of the easterly view above where the eclipsed Moon was first visible before passing over Jericho as seen below. (Per Starry Night Backyard astronomy software, and with the corresponding Google Earth daylight view inserted at the bottom.)

Previewing Joshua 5:13 & 14:

Joshua 5:13 TLT: “And it came to pass, when Joshua was in the Moon light,[65] that he lifted up his eyes [66] and looked, and, behold, there stood a man over against him with his destroyer [67] in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?”[68]

That question of Joshua is to me highly reminiscent of the experiences of several other kings, Caesars, and others who were likewise facing an eclipse, or other celestial events, which events were unpredictable in the minds of most people, and thus the fears therewith associated. That is, associated with any such unexpected solar or lunar eclipse there were in the minds of people an expectation of a change of powers upon the throne etc.. Examples being e.g.:

1. The lunar eclipse described by the woman of Endor at the time of King Saul’s visit the day before his death in 1028 BCE, which description was grossly misunderstood by King Saul;

2. Herod at the time of the recent birth of Yeshu in 16-15 BCE re a multitude of celestial events (commonly known as “the star of Bethlehem”;)

3. The similar based, as those of Herod, baby killings of the Roman government at the time of the birth of Caesar Augustus in 68 BCE;

4. The solar eclipse and the comet associated with the murder of Caesar Julius in 49 BCE;

5. The solar eclipse at the time of the death of Caesar Augustus in 5 CE;

6. The change of high priests under the command of Herod in 9 CE re a lunar eclipse;

7. The solar eclipse visible from one end of the Roman Empire to the other a few weeks following the crucifixion of Yeshu in 19 CE. For details please carefully consider the details of this PowerPoint Presentation and of this article;

8. The total solar eclipse at the time of the death of Caesar Caius in 26 CE;

9. Saul’s meeting with Yeshu at the time of his conversion experience outside of Damascus at the time of a solar eclipse in 29 CE;

10. The solar eclipse expected at the time of Caesar Claudius’ birthday sometime in 29-38 CE; and

11. Caesar Vespasian in 65-66 CE re a comet.

Jos 5:14 ויאמר לא כי אני שׂר־צבא־יהוה עתה באתי ויפל יהושׁע אל־פניו ארצה וישׁתחו ויאמר לו מה אדני מדבר אל־עבדו׃

Jos 5:14 KJV And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?...

Please compare this last question of Joshua, “What saith my lord unto his servant?,” with that of Paul in a similar setting, “Lord, what wilt thou have me to do?” Acts 9:6.

. . . . .

Can Jos 5:11 “on the morrows of the Passover” refer to the 14^th as well as also to the 15^th?

You, the reader, have now seen some of the evidence re the lunar eclipse tied to Abib 14 of Jos 5:11 [i.e. tied to Fri evening May 7, 1396 BCE.] Accordingly, I am dating Jos 5:11 as follows:

After sunrise in the morning of Day Seven of the week; i.e. on the Feast of Firstfruits, the morning of Passover Preparation Day, the morning of Passover Eve, Abib 14, 1396 BCE [Saturday morning after sunrise, May 8 (the day beginning at sunset Fri May 7,) 1396 BCE,] actual preparations having had to be as much as possible completed on Abib 13, Day Six, Preparation Day [the day beginning at sunset Thu May 6, 1396 BCE.]—That is, due to the Seventh Day Sabbath falling on Abib 14 in that year:

Jos 5:11 ויאכלו מעבור הארץ ממחרת הפסח מצות וקלוי בעצם היום הזה׃

Jos 5:11 TLT And they did eat of the produce of the land from the morrows, i.e. after the sunrise,[69] of the Passover Preparation Day (and then again after the morrows of the Passover sacrifice) unleavened cakes,[70] and parched grain in the body[71] of the day.

Jos 5:11 KJV And they did eat of the old[72] corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day.

So how does this timing of mine agree with Numbers 33:3? That is, that, after the crossing of Jordan, the people ate of the produce of the land even from the morning of the 14^th. Does it agree? Or does it not? As I see it, yes it probably could. And yes, I believe it does.

In essence, this issue may be boiled down to the one question: May the term ‘ממחרת הפסח’ ‘from the morrows of the Passover’ apply, not only to the morning of Abib 15, but also to the morning of Abib 14? If so, under what circumstances?

The focus of the Passover is the Passover sacrifice, which sacrifice is being brought in the evening twilight hour that is part of the 14^th and of the 15^th days of the month. The 14^th day is the Day of the Preparation of the Passover, while the 15^th day is the Day of the consummation of the Passover.

Both days are intimately tied to the Passover sacrifice, just as they are also intimately linked with one another as in any two links in a chain. Accordingly, I find that the Hebrew term ‘ממחרת הפסח’ may be properly applied to the 14^th as well as to the 15^th day. That is, as apparently done per Jos 5:11 in re to the Shabbat of the 14^th, and per Num 33:3 in re to the 15^th (the Sixth Day of the week.)

If that is true, then why is that so? Well, consider the above situation, when, as best I can tell, Abib 14 fell out on the Seventh Day Shabbat, which Shabbat coincided with the Feast of Firstfruits! Is it not true that, whenever that happens, then as much as possible of the Preparation of the Passover must be completed prior to the Seventh Day Shabbat, that is, prior to the Feast of Firstfruits and prior to Abib 14. More below…

But let’s first look a little more closely at the Exodus event recorded in Num 33:3:

Per my Excel-file, the Sacred Calendar of the Creator in Progress, on the tab ‘6000+ years,’ the event recorded in Num 33:3, occurred in the morning of Abib 15, 1471 BCE [Friday morning May 1, 1471 BCE:][73]

Num 33:3 ויסעו מרעמסס בחדשׁ הראשׁון בחמשׁה עשׂר יום לחדשׁ הראשׁון ממחרת הפסח יצאו בני־ישׂראל ביד רמה לעיני כל־מצרים׃

Num 33:3 TLT And they departed from Rameses in the first month, on the fifteenth day of the first month; after the morrows of the passover the children of Israel went out with an high hand in the sight of all the Egyptians.

Num 33:3 KJV And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians.

It seems clear enough that, at the Exodus event, everyone was to stay inside through the first 12 hours of Abib 15 (beginning at sunset Thu Apr 30, 1471 BCE) while the angel of death bypassed only those doors that were painted with the blood of the Passover lamb. Then the departure from Rameses followed on the morning of Abib 15 [Friday morning.] Thus, in this instance I find that clearly the term ‘ממחרת הפסח,’ ‘after the morrows of the Passover’ must apply to Abib 15.

However, upon having seen also that:

1. the evening twilight hour, of the Passover sacrifice event, belongs both to the 14^th and to the 15^th day of the month, I cannot rule out the possibility that the same term ‘ממחרת הפסח,’ ‘after the morrows of the Passover’ could also be correctly applied to the 14^th day;

2. accordingly, when I read Jos 5:11 and find that “they did eat… unleavened cakes… from the morrows of the Passover…” I cannot rule out the possibility that that language of Jos 5:11 is indeed intended to tell me that “after sunrise[74] of the Passover Preparation Day, the 7^th Day [of the week,] Abib 14, [beginning at sunset Fri May 7] 1396 BCE” they did eat, just that which Jos 5:11 says that they ate.

3. Abib 14 of that year, 1396 BCE, coincided with the Feast of Firstfruits and the Omer sacrifice, I find nothing strange in the Jos 5:11 description of what they ate from the morrows of that day.

I conclude that yes, the term used in Jos 5:11, “on the morrows of the Passover” is applicable to the 14th as well as also to the 15^th, at least in that year, 1396 BCE.

As always, I find that the words of the Holy Scriptures, as originally written, are reliable and exact. When there is an apparent problem, the problem is in the eyes of the beholder, whether those eyes belongs to a translator, to a transcriber, or to the end reader. It serves us well to carefully consider and to remember the reasons for our original problems…

In this case, I find a cluster of misconceptions at the heart of our past problem with this Bible passage:

1. Without a true understanding of the calendar and the reckoning of time as used by the Bible, we have no solid reference for evaluating our understanding of time related terms used in the Bible. Accordingly, one of our first priorities ought to be the lifting up of, and carefully focusing upon, every detail pertaining to time as used by the Bible! This is possible, but is not a minor undertaking… Finding solid anchors in time, such as the above discovered lunar eclipse of May 7, 1396 BCE, which seems to be such a solid anchor stone, is mighty important to each our understanding of the Holy Scriptures! That is, because this May 7, 1396 BCE lunar eclipse is in harmony with other such solid anchors, e.g. the lunar eclipse just prior to King Saul’s death, and because thus far I have found nothing to the contrary, yes, because of that this lunar eclipse may serve as yet another such important anchor in time. Recognizing the absolute necessity of observing the Scripture feasts exactly on the days defined in Leviticus 23 is key to learning to understand the Biblical calendar and reckoning of time! Thus also the importance of correctly understanding the exact timing of the Passover recorded in Joshua!

2. Discovering the true grammatical meaning of ממחרת הפסח in terms of ‘after the morrows of the Passover,’ as opposed to “the morrow after the passover"is key to solving a most pressing problem of this passage.

3. Discovering the true meaning of עצם היום in terms of ‘the body of the day,’ ‘the active hours of the day,’ or ‘the hours between sunrise and sunset,’ or, perhaps most importantly, in terms of ‘the remainder of the day…’[75] That is, as opposed to the KJV translations “the selfsame day" or “that very day,” is very helpful towards discovering item #‎2 above.

4. Lastly, recognizing the importance of a correct understanding of the instructions recorded in Leviticus 23, let’s review more closely the relevant verses, i.e. Lev 23:9-14. That is, in order that we may more clearly discern each our past problems, and/or misconceptions, of the instructions given per Lev 23:9-14!:

Lev 23:9 וידבר יהוה אל־משׁה לאמר׃

Lev 23:9 TLT And Yehovah spake unto Moses, saying,

Lev 23:9 KJV And the LORD spake unto Moses, saying,

Lev 23:10 דבר אל־בני ישׂראל ואמרת אלהם כי־תבאו אל־הארץ אשׁר אני נתן לכם וקצרתם את־קצירה והבאתם את־עמר ראשׁית קצירכם אל־הכהן׃

Lev 23:10 TLT Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:

Lev 23:10 KJV Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:

Lev 23:11 והניף את־העמר לפני יהוה לרצנכם ממחרת השׁבת יניפנו הכהן׃

Lev 23:11 TLT And he shall wave the sheaf before Yehovah, to be accepted for you: after the morrows of the sabbath the priest shall wave it.

Lev 23:11 KJV And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it.

Looking at the construction of the words ממחרת השׁבת, it is quite clear to me that the preposition -מ, after, pertains to the מחרת, mornings, and not to the word השׁבת, the Sabbath. That is, the grammatical dual of מחרת, pertaining to the two points in time:

1) at the beginning of twilight at first dawn; and

2) at sunrise.

That is, corresponding to the parallel event inherent in:

1) the sunset;

2) and the end of evening twilight.

Which sunset defines the beginning of the next day, and which end of evening twilight defines the end of the prior day, thus linking two separate days into one another as in a most powerful chain.

So also the morrows, מחרת, of one day powerfully links ערב, the dark and cool half of the 24+ hour day, unto בקר, the light and hot half of the 24+ hour day, into one unit called יום, day. Cf. the corresponding definition found in Gen 1:5! As a matter of fact, the word בקר may be literally translated as “in the cool” (cf. not only Strong’s #H1242 and #H1239, but especially #H7119 and #H7120!) That is, because the coldest point of most 24 hour days is typically at the very time of sunrise. Thus the word בקר may be perceived as the characteristic sign naming and marking the beginning of the remainder of the 24+ hour day, יום. That is, עצם היום (cf. below!) Likewise, the word ערב may be recognized as the characteristic marking the beginning of the dark and cool half of the 24+ hour day, יום. That is, as understood from Strong’s #H6150, “rather identical with H6148 through the idea of covering with a texture); to grow dusky at sundown.” But notice also Strong’s #H6148, “intermix,” as in the evening twilight hour that links one 24+ hour יום into the next 24+ hour יום.

Lev 23:12 ועשׂיתם ביום הניפכם את־העמר כבשׂ תמים בן־שׁנתו לעלה ליהוה׃

Lev 23:12 TLT And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto Yehovah.

Lev 23:12 KJV And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD.

That is, at the midpoint of the 24+ hour יום, and within the body of the light and hot portion that is likewise called יום, or עצם היום, the latter half of said 24+ hour יום. Cf. Lev 23:14! Indeed, considering the fact that עצם means ‘bone’ and that the bones are generally the last things left after a meal, the remains after a meal, one may also understand these instructions as saying that “the produce of the land may be eaten during the remainder of the day only. That is, after the offering brought, per vers 12, and regardless of which hour of that day it is being brought. That is, if for some reason the sheaf arrives to the priest sometimes later in the Sabbath Day.

Lev 23:13 ומנחתו שׁני עשׂרנים סלת בלולה בשׁמן אשׁה ליהוה ריח ניחח ונסכה יין רביעת ההין׃

Lev 23:13 TLT And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto Yehovah for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin.

Lev 23:13 KJV And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin.

Lev 23:14 ולחם וקלי וכרמל לא תאכלו עד־עצם היום הזה עד הביאכם את־קרבן אלהיכם חקת עולם לדרתיכם בכל משׁבתיכם׃

Lev 23:14 TLT And ye shall eat neither bread, nor parched corn, nor green ears, until the remainder of the day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings.

Lev 23:14 KJV And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings.

It occurs to me that the first “bread” allowed after the Omer sacrifice, will not have had time to be leavened, unless thus prepared prior to the statute thus established. That is, מצות, unleavened bread is necessarily eaten on the Feast of Firstfruits, whether or not it falls out inside or outside the Feast of Unleavened Bread! But what’s the lesson of that fact, if not that the Feast of Unleavened Bread serves as a magnifying glass emphasizing the importance of the Feast of Firstfruits, the Omer sacrifice, and the Reckoning of Omer towards that Seventh Day which is also the 50^th day, which 50^th day of Omer is defined as the seventh Seventh Day Sabbath within the Reckoning of Omer towards Shavuot, Pentecost!

Indeed, had the original intention been for the Feast of Firstfruits and for Shavuot to fall out always on the First Day of the week, which First Day of the new week is always also the 8^th day of the prior week, then it would clearly also have been natural for that First Day to be somehow emphasized as the Eighth First Day of the Reckoning of Omer, but it is not! And it is obvious enough that in such a Sunday worship influenced Reckoning of Omer there cannot possibly exist more than seven Seventh Day Shabbats. Which fact may serve also as an excellent example of how the built in lessons and blessings of the Creator’s own perfectly defined feasts cannot possibly exist, or be experienced, by such people as choose to remain blind to the extreme importance of learning and heeding the Creator’s instructions exactly as given and in no other way!

And reviewing also the instructions for the reckoning of Omer towards Pentecost:

Lev 23:15 וספרתם לכם ממחרת השׁבת מיום הביאכם את־עמר התנופה שׁבע שׁבתות תמימת תהיינה׃

Lev 23:15 TLT And ye shall count unto you from the morrows of the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be completely existing within your count of fifty:

Lev 23:15 KJV And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:

Consideration #1 re the Reckoning of the Omer:

Notice that if and when the Omer is brought on a Seventh Day Sabbath included in the Reckoning of Omer, then the Counting of Omer will begin with a Seventh Day Sabbath. And, if that first Seventh Day Sabbath was to be included in the Reckoning of Omer, then the beginning of the 50^th day would mark also the beginning of the 8^th Sabbath within the 50 day count. Thus satisfying, even at the very beginning of the 50^th Day, the requirement “seven sabbaths shall be completely existing within your count of fifty.” That is, even at the beginning of that 50^th Day, when that 8^th Sabbath is not yet “completely existing within your count of fifty!” Thus the 8^th Sabbath, the 50^th day of Omer, would clearly be signifying something new.

I. For instance, as in the birth—‘Birth’ meaning ‘the beginning of the life!’—of a baby on the 6^th day of the 3^rd month (as Pentecost is defined by most Jews today) 9 months following a conception at the end of the 6^th month. Please notice the several multiples of the number 3, the type of numbers so highly honored by the Catholic Church! And, which numbers are also part and parcel of the numbers 600, 60, 6, and 666, referenced in the book of Revelation as ‘the Mark of the Beast!’

II. Or, as in a fundamentally New Covenant being supposedly taught in the New Testament. That is, a Covenant such as does away with the laws and principles of the Creator as given us through Moses and through ‘the Old Testament’—As in the Obsolete Testament!—That is, in contradistinction to a renewed covenant. A renewed covenant being purified from the stains, from the guano, from the many defects, accumulated with time due to the influence of blind leaders of a blind people ever apostatizing and falling away from the original pure teachings defined and blessed once and for all forever. That is, in contradistinction to a renewed Seventh Day Sabbath covenant perfectly in harmony with all of the instructions built into Leviticus 23! That is, in contradistinction also to the inherent blessings built into the Creator’s own Feast of Sevens, שָׁבוּעוֹת, השׁבת השׁביעת! Cf. Lev 23:16 (below!) What an abomination to place such an annual Seventh Day Sabbath celebration on a Sunday! Compare Isa 1:13 and 66:23 (below!)

However, that ‘if and when’ (pertaining to an inclusive reckoning of Seventh Day Shabbats when the Feast of Omer is otherwise correctly observed on the Seventh Day of the week) cannot be because per Lev 23:16, the 50^th day is concurrent with the 7^th Sabbath, not with the 8^th Sabbath! Furthermore, by the time of “the morrows of the Sabbath,” not only 7, but 7 ½, “Shabbats are complete!”

And, again, placing Pentecost on a Sunday morning is certainly not a characteristic of the pure teachings of our Creator and Redeemer as recorded in Leviticus 23, and it does absolutely nothing towards emphasizing the importance and the significance of the Seventh Day Sabbath that is taught and exemplified for us once and for all per Genesis 2:1-3!

Notice the verse numbers! What happens when you add all the exactly correct meeting times with our Creator and Savior, as taught per Lev 23, to the number 66, as in Rev 13:18? See Eze 9:3-4! Or is it not in essence this: 6 + 1 = 7, 60 + 10 = 70, and 600 + 100 = 700, i.e. a voluntary choice between:

1. 600, 60, and 6 alone: Satisfaction with status quo, imperfection, with the mere beastly dimensions of man as a being, and with a continual compromise and preparation unto death; or else

2. (600, 60, and 6) + (100, 10, and 1:) Preparation towards cleansing in terms of ever greater harmony with the principles and statutes of “YHWH Elohim who are two becoming One” unto life eternal at every level of existence!

Notice also some of the associations tied to the numbers 1, 10, 100, and 1000!:

‘1:’

Deut 6:4 KJV Hear, O Israel: The LORD our God is one LORD.

Mar 12:29 KJV And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:

A prime word meaning of the letter aleph is ‘family of YHWH’ as in Genesis 1:26, 27, and the basis of any one’s existence being one man and one female. Cf. Strong’s #H504!

‘10:’

Ex 20:1-17; Deut 5:1-21: The Ten Commandments.

A prime word meaning of the letter ‘yod’ is “hand in motion,” as in a hand of action, a pro-active mind, and as in learning and heeding:

John 21:6 KJV And [Yeshu] said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.

‘100:’

A prime meaning of the letter kof is ‘eye of a needle,’ cf. Roots of the Bible by Friedrich Weinberg.

Mar 10:25; Luk 18:25 KJV It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

‘1000:’

Another prime meaning of the letter aleph is ‘1000,’ cf. Strong’s #H505!

Aleph as in the word ‘eleph-ant!’

As in 12 x 12 x 1000 = 144,000, cf. Rev 14:1, 4!:

Rev 14:1-3 KJV:

1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads.

2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:

3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.

Accordingly, please consider the importance of the message given each and all of us in these passages!:

Isa 1:13 KJV Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies,[76] I cannot away with; it is iniquity, even the solemn meeting.

Isa 66:23 KJV And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.

Please notice carefully the three key elements in Lev 23:16!:

1. ‘-s of…’

2. ‘the seventh sabbath’

3. ‘fifty days’

Lev 23:16 עד ממחרת השׁבת השׁביעת תספרו חמשׁים יום והקרבתם מנחה חדשׁה ליהוה׃

Lev 23:16 TLT Unto the morrows of the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto Yehovah.

Lev 23:16 KJV Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD.

Consideration #2 re the Reckoning of the Omer:

Next, please consider carefully the particulars of the wording within verse 16 above! According to ancient Hebrew time reckoning, the initiating event is considered accession time, or time period number zero! If that was not so, then the 50^th day would necessarily coincide with the 8^th Shabbat, not with the 7^th Shabbat, as clearly stated in verse 16! If ‘the initiating event’ was the sacrifice of the Omer, aka. the Waving of the Sheaf ceremony, it would have to have taken place prior to the sunrise on the Seventh Day Shabbat. That is, the Omer sacrifice would have to be initiated before or, at the latest, during the morning twilight hour of that Seventh Day Shabbat and certainly before sunrise. If so, then the Counting of the Omer morrows would begin Morrow number One of Omer at the sunrise of that Seventh Day Shabbat. That is, while that same Shabbat is, by itself as a whole and by the same Hebrew reckoning, the Accession Shabbat, Shabbat number Zero in the reckoning towards the Seventh Shabbat.

However, per the instructions clearly given per Lev 23:11, the Waving of the Sheaf is to take place after the morrows of the Shabbat, that is, after sunrise, not before! And certainly not at the beginning of that Shabbat at sunset on a Friday evening! Accordingly, the sacrifice of the Omer cannot be the initiating event at the basis of a perfect understanding of these Lev 23:16 instructions.

It follows that time itself, invisible and untouchable, as created by YHWH Elohim, is itself the one and only initiating event prior to ‘the morrows of the seventh Shabbat.’

Consideration #3 re the Reckoning of the Omer:

Reading Lev 23:11, 16 more closely, I discover that the Counting of the Omer is not a matter of counting the 24+ hour days, but is a counting of the Morrows within that reckoning.

Once we recognize that it is neither the 24+ hour days that are being reckoned, nor is it the Omer sacrifice that is being reckoned as the initiating event. On the contrary…:

That is, just as it says, without more! Reckoning only “the morrows” of those 50 days of Omer… Not the 24+ hour days as defined from even to even!

Well, then it is easy to recognize also that the 50^th day of Omer is concurrent with the 7^th Shabbat. That is because, the 1^st morrows of the Omer reckoning is falling at the mid point of the 0^th, or the accession, Shabbat.

And… Notice! The morrows are in the middle of each Shabbat, thus each Shabbat, except the first and the last, contributes half of a ‘complete Shabbat’ to each of two separate Sabbaths! Thus, ‘after the morrows of the 7^th Shabbat’ we find a total of exactly 7 complete Sabbaths within our reckoning of 50 days!:

½ + 1 + 1 + 1 + 1 + 1 + 1 + ½ = 7 complete Shabbats!

Exactly as called for by Lev 23:15!

Lessons from Consideration #3:

There must be some valuable lessons hidden within these instructions! What might some of those lessons be?

First of all, the discovery described under Consideration #3 above makes me think of how the months of the Scripture calendar year are numbered. That is, with month number one in the very midst of the calendar year that begins with the Eighth Day Feast on Tishri 22. That is, the 7^th month is the last month of the Scripture year, which month links into the Scripture New year through the remainder of that seventh month. And, just like a picture on the wall is typically hung on one nail in the middle of the picture, so also month number one is placed in the midst of God’s own calendar year in order for us to have a calendar year that is constantly balanced correctly relative to the seasons.

Secondly, the only once or twice in a life time by most people experienced Sabbatical year is likewise reckoned, in order for God’s people to remember and correctly observe His seasons! That is, in each and every 49 year cycle, when the 1^st of the 50 year reckoning belongs to the 49^th and last year of the prior 49 year cycle, then the 50^th year will necessarily coincide with the 49^th and last year of the most recent 49 year cycle.

(Those who insist in using a non-ancient Hebrew inclusive reckoning which is a characteristic of Roman and Greek and modern Western reckoning, most or all of the above discovered are typically rejected, and the only solution will seem to be continual Sunday observance, while thus necessarily missing out on all of the valuable lessons and blessings associated not only with a strict Seventh Day Shabbat observance in accord with the first instructions within Leviticus 23, but with all of them in that chapter, placed as it too is, at the very midst of the Torah…)

Lev 23:21 וקראתם בעצם היום הזה מקרא־קדשׁ יהיה לכם כל־מלאכת עבדה לא תעשׂו חקת עולם בכל־מושׁבתיכם לדרתיכם׃

Lev 23:21 TLT And ye shall proclaim within the remainder of that day an holy convocation unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations.

Lev 23:21 KJV And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations.

Please notice, once again (cf. above!) that the Hebrew word עצם, meaning bones, remains (Gen 50:25,) remainder (Ex 12:17,) or body (Strong’s #H6095-6; 6105-7,) is just that! It is not a simple pronoun pointing to the complete 24+ hour day as in KJV’s translation ‘selfsame.’ On the contrary, just like any bone in the body, it is only part of the whole, albeit giving substance, stability, and ‘mightiness/power’ (Gen 26:16; Ex 1:7, 20) to the same. It is also a word naturally associated with ‘the active hours of the day,’ ‘the remaining hours of the day following the darkness and the hours of rest,’ ‘the hours when one is up and around, using one’s bony extremities in whichever ways.’ That the word עצם is a word pointing to ‘the hours of the 24+ hour day remaining after sunrise’ is indicated also by its use in Lev 23:14, 21; Jos 5:11; and Eze 40:1. That is, the time following the sacrifice of Omer (Lev 23:14,) the time when the holy convocation is assembled (Lev 23:21,) the time the children of Israel ate of the new grain at Gilgal (Jos 5:11,) and the time of day when Ezekiel received his vision (Eze 40:1.) Other Scripture passages that use the word עצם in a similar manner are Ex 12:17, 41, 51; Gen 7:13; 17:23, 26; Lev 23:28, 29, 30; Deut 32:48; Jos 10:27; Eze 2:3; 24:2. I find no Scripture passage indicating anything to the contrary!

. . . . . . .

Re KJV’s translation “the old corn” in Joshua 5:11:

Seeing Nehemia Gordon’s reference to Rabbi Ibn Ezer of the 12^th century CE, I realize that the word “old,” as used in the King James version of Jos 5:11, is nothing but a poorly thought through addition to the original Hebrew text. That is, an addition lacking any valid foundation in the Hebrew original. That is, a belated attempt of one Rabbi to find an excuse for the Pharisees’ traditional placement of the Omer sacrifice, the Waving of the Sheaf sacrifice, on the 16^th day of Nissan. While recognizing also the strength of Nehemia’s further arguments re that which was eaten per Jos 5:11, most particularly the “unleavened cakes,” which are a most characteristic sign of the Feast of Unleavened Bread, I recognize that Jos 5:11 points, or seems to point, to an event of the 15^th day of Abib. So, is that true or not?

Reminding myself of, and carefully reviewing (cf. above!,) the original instructions of Lev 23:9-14 re the Feast of Firstfruits, and re the reckoning of the Omer of Lev 23:15-22, I am reminded once again of Brian Hoeck’s claims[77] re there being nothing in the Scriptures about the Omer sacrifice being necessarily brought within the Feast of Unleavened Bread, that is, on that one only Seventh Day Shabbat within the seven days of the Feast of Unleavened Bread. Nevertheless, it is clear from Lev 23:11, that this Waving of the Sheaf offering is being brought at a point in time tied to the Seventh Day Shabbat. It is likewise clear, per Ex 12:2, that there is a certain month that is to be identified as month number one of the year. But which month is that, if there is nothing tying the Passover and the Feast of Unleavened Bread ordinance to the Omer sacrifice and to the Feast of Firstfruits? Or is there such a tie? Well, yes! As I understand it, and as explained in Nehemia Gordon’s article, parched grain is a thing that is intimately tied to the barely ripened grain harvest, to the aviv stage, and thus to the month Abib, and is, as such, one of the signs within the definition of the first month of the year. And seeing also that in order for the first ordinance of the Passover… (cf. Ex 12:1-3:)

Exo 12:1 ויאמר יהוה אל־משׁה ואל־אהרן בארץ מצרים לאמר׃

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

Exo 12:3 דברו אל־כל־עדת ישׂראל לאמר בעשׂר לחדשׁ הזה ויקחו להם אישׁ שׂה לבית־אבת שׂה לבית׃

Exo 12:5 שׂה תמים זכר בן־שׁנה יהיה לכם מן־הכבשׂים ומן־העזים תקחו׃

Exo 12:1-3, 5 TLT:

1 And the LORD spake unto Moses and Aaron in the land of Egypt, saying,

2 This month shall be unto you month number one: it shall be the foremost month of the year to you.

3 Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house:

5 Your lamb shall be without blemish, a male in his first year of life: ye shall take it out from the sheep, or from the goats:

Exo 12:1-3, 5 KJV:

1 And the LORD spake unto Moses and Aaron in the land of Egypt, saying,

2 This month shall be unto you month number one: it shall be the first month of the year to you.

3 Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house:

5 Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:

…which first ordinance is tied to the 10^th day of Abib, to be observed on the 10^th of the month Abib, the number of the month must necessarily also be firmly determined by the 10^th of Abib. Thus also giving people time enough to travel to Jerusalem, etc..

In this context, I notice once again, in verse 5, that the lamb is to be a male “of the first year.” So how is that age of the lamb being defined? Notice how confusing this would be, providing the age is given in terms of calendar years, if the turning from being a male ‘of the first year’ to being a male ‘of the second year’ would take place at the beginning of Abib, month number one! That is, in this particular setting, when the issue is focused upon whether or not the present month is either Abib or Adar II! Contrariwise, I would suggest that, given that most lambs are born in the spring time [February through May]—And I really doubt that anyone would keep track of the exact date of delivery for each and every lamb in the flock!—it would only be natural for the age of all lambs to become a lamb ‘of the first year’ at the time of the Eighth Day Feast following the Feast of Tabernacles “at the end of the year” (cf. Ex 23:16; 34:22.)

Accordingly I find that once the produce of the land, e.g. the barley, is ripe enough for making parched grain somewhere within the boundaries of Israel (typically beginning first in the Jordan valley or in the Negev desert) then a sheaf of this will be brought to the priest in Jerusalem post haste and then month number one is to be proclaimed far and wide by means of the Feast of Firstfruits, and/or by means of the Passover and Feast of Unleavened Bread festivities. Thus, the order of the instructions as provided per Leviticus 23. That is, the Passover instructions are given prior to the Feast of Firstfruits instructions, whether or not the Feast of Firstfruits occurs prior to the beginning of the Feast of Unleavened Bread. Remember too, that after the stage of aviv is determined, and thus also the month of Abib, there may well remain some uncertainty as to when exactly the grains will be fully ripe, and thus also which exact Seventh Day Shabbat that will become the Feast of Firstfruits. I would suggest that the gatherings in Jerusalem during the Feast of Unleavened Bread will be most helpful in bringing to the surface every last sheaf of truly ripe sheaf of barley.

Notice too that there are other signs, associated with the same season of the year, one such sign being the high water mark of the rivers, a sign that I have consistently found being tied to the very day when the ice is breaking up on the lakes upstream from the point of observation, cf. the words “Jordan overfloweth all his banks all the time of harvest” Jos 3:15!:

Jos 3:15 KJV And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,)

Having thus established that…:

1) The Feast of Firstfruits is not necessarily one of the seven days of the Feast of Unleavened Bread, but is a day tied to the first Seventh Day Sabbath upon which ripe barley is available;

2) Month number one of the year is the month when certain signs of spring are recognized, one of which is the aviv stage of the barley, another one being the time when the barley is ripe enough for making “parched grain;”and

3) Jos 5:11 is a record of an event subsequent to the Omer sacrifice,

…it remains to show clearly whether the Hebrew word ממחרת, commonly translated “the morrow after the Sabbath;” points to Sunday morning, or else to the Seventh Day Sabbath morning after sunrise.

Per common Roman, Latin, Greek, and Western reckoning of time a term such as ‘the morrows of the Shabbat’ does not make much sense, and the term ‘the morrow after the Shabbat’ is commonly understood as Sunday morning. These same time concepts have obviously been inherited by the current post-18^th century restored Roman culture influenced Hebrew language and tradition. That is, the original ancient Hebrew time concepts have been forgotten, overlooked, and then mistakenly replaced with non-ancient Hebrew time concepts when the Hebrew language was being restored after being an almost dead language for around a thousand years.

However, using basic Hebrew grammatical rules, and then carefully reading the ancient Hebrew words exactly as they are written, and after then being able to confirm such a reading of these words and terms against a comprehensive real time study of the best available ancient Hebrew Scriptures as projected upon the best available astronomical data, I find that the literally translated term ‘the morrows of the Sabbath’ makes excellent and perfect sense, and none other. That is to say, ‘the morrows of the Sabbath’ points to: 1) the first dawn, and 2) the sunrise that constitutes one of the first signs at the beginning of the Sabbath. Thus it is that the morning following a Friday sunset is, per consistent Scriptural reckoning of time, and per original ancient Hebrew time concepts and language, that which constitutes ‘the morrows of the Sabbath.’

That is, I have discovered that, in the Hebrew culture and language, when referencing any specific day, month, or year, the focus is always upon the first sign, located at the beginning, of such a day, month, or year. That is, the focus is not upon the conclusion of such a day, month, or year, as per the time concepts commonly used in English and other Western languages.

I have discovered that this focus upon the very beginning of a time period is a necessary condition for being able to recognize and to place all the date stamps provided within the Holy Scriptures in a manner such that all dates agree with one another. That is, so as to make all the pieces of the puzzle fit comfortably, easily, and perfectly together into a whole! Yes, that is exactly what Yehovah has led me to accomplish. This discovery may be equally recognized and appreciated by whomever is willing to delve into the probably thousands of particulars constituting this puzzle of ancient chronology.

May I suggest that you, the reader, if you are really interested in these particulars, begin tracing your own journey by carefully scrutinizing and considering these particulars as reflected within my journey of discovery along these lines? This may be done by carefully studying and considering every particular provided within this Bible Study… Alternatively, if you so prefer, begin your pursuit with this list of astronomy discoveries… Or, to make it just a wee bit more simple, consider the events and the particulars of the remainder of Joshua, chapters 5 and 6…

Is it reasonable to believe that there was time enough for Joshua—after his meeting (presumably on a Sunday morning associated with the Waving of the Sheaf offering) with the “man over against him with his sword drawn in his hand” (Jos 5:13)—to organize first his own thoughts and plans and commands, and then to carry out the first of six consecutive days of marching around Jericho, all within just the few hours left prior to nightfall of that very same day? That is, if his meeting with the man with the sword was indeed an event that occurred no earlier than after sunrise on Sunday, the First Day of Unleavened Bread, and if that day was also the first day of marching around Jericho? I think that No, it is not reasonable!

Accordingly I do find that Joshua 5:11 is the record of an event that began on the morning of the Seventh Day Shabbat of Abib 14, 1396 BCE. That is, as above indicated. And that Joshua 5:12 (cf. below) is the record of an event that began, as stated per Joshua 5:12, on the morning following the events described and recorded in Joshua 5:11:

An event pertaining both to the Seventh Day and to the First Day. That is, seeing that on Sabbath manna had never been given (Ex 16:25-30,) the absence of manna on Day One would have been when this difference would have been first noticeable. Accordingly, Jos 5:12 is a record of facts pertaining both to sunrise time of Day Seven and to sunrise time of Day One. Day One being in 1396 BCE also Day One of Unleavened Bread, Abib 14 and 15, 1396 BCE [Saturday and Sunday after sunrise in the mornings May 7 and 8, 1396 BCE:]

Jos 5:12 וישׁבת המן ממחרת באכלם מעבור הארץ ולא־היה עוד לבני ישׂראל מן ויאכלו מתבואת ארץ כנען בשׁנה ההיא׃

Jos 5:12 TLT And the manna ceased after the morrows of the days within which they ate of the produce of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan of that year.

Jos 5:12 KJV And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.

Pertaining not only to the evening of the lunar eclipse at the beginning of Day Seven, Abib 14, 1396 BCE, the 24+ hour day when the Waving of the Sheaf offering was brought in that year [the day beginning at sunset Fri May 7, 1396 BCE,] but also to subsequent morning and evening twilight hours as these events on the sky continued to develop both on the sky and in the mind of Joshua.

Jos 5:13 ויהי בהיות יהושׁע ביריחו וישׂא עיניו וירא והנה־אישׁ עמד לנגדו וחרבו שׁלופה בידו וילך יהושׁע אליו ויאמר לו הלנו אתה אם־לצרינו׃

5:13 TLT And it came to pass, when Joshua was in the Moon light,[78] that he lifted up his eyes[79] and looked, and, behold, there stood a man over against him with his destroyer[80] in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? [81]

5:13 KJV And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?

Jos 5:14 ויאמר לא כי אני שׂר־צבא־יהוה עתה באתי ויפל יהושׁע אל־פניו ארצה וישׁתחו ויאמר לו מה אדני מדבר אל־עבדו׃

Jos 5:15 KJV And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.

In the PrtSc above, while considering Jos 5:15, please notice the position of the foot—touching the Moon!—of the man holding the serpent underneath Hercules, the man with the destroyer in his hand! Thus, Joshua might well have identified himself with the man desperately holding on to the serpent while under the mighty command and support of Hercules, the captain of Yehovah’s host.

At the time of the New Moon that was first visible on Tue(!) Zif 1, 1396 BCE [beginning at sunset (Julian Day calendar) Sat June 22, 1396 BCE:]

Jasher 88:14 And it was in the second month, on the first day of the month,[82] that the Lord said to Joshua, Rise up, behold I have given Jericho into thy hand with all the people thereof; and all your fighting men shall go round the city, once each day, thus shall you do for six days.

Jasher 88:15 And the priests shall blow upon trumpets, and when you shall hear the sound of the trumpet, all the people shall give a great shouting, that the walls of the city shall fall down; all the people shall go up every man against his opponent.

Jos 6:2 ויאמר יהוה אל־יהושׁע ראה נתתי בידך את־יריחו ואת־מלכה גבורי החיל׃

Jos 6:2 KJV And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour.

Jos 6:3 וסבתם את־העיר כל אנשׁי המלחמה הקיף את־העיר פעם אחת כה תעשׂה שׁשׁת ימים׃

Jos 6:3 TLT And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do the first six of the seven days.

Jos 6:3 KJV And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days.

Jos 6:4 ושׁבעה כהנים ישׂאו שׁבעה שׁופרות היובלים לפני הארון וביום השׁביעי תסבו את־העיר שׁבע פעמים והכהנים יתקעו בשׁופרות׃

Jos 6:4 TLT And seven priests shall bear before the ark seven trumpets of rams' horns: and the Seventh Day ye shall compass the city seven times, and the priests shall blow with the trumpets.

Jos 6:4 KJV And seven priests shall bear before the ark seven trumpets of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.

On Day One through Day Six [of the week,] Zif 5-10, 1396 BCE [beginning on the morning of the day beginning at sunset (Julian Day calendar) Wed June 26, 1396 BCE, through the day beginning at sunset (Julian Day calendar) Mon July 1, 1396 BCE:]

Jasher 88:16 And Joshua did so according to all that the Lord had commanded him.

Jos 6:6 ויקרא יהושׁע בן־נון אל־הכהנים ויאמר אלהם שׂאו את־ארון הברית ושׁבעה כהנים ישׂאו שׁבעה שׁופרות יובלים לפני ארון יהוה׃

Jos 6:6 KJV And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of the LORD.

Jos 6:8 ויהי כאמר יהושׁע אל־העם ושׁבעה הכהנים נשׂאים שׁבעה שׁופרות היובלים לפני יהוה עברו ותקעו בשׁופרות וארון ברית יהוה הלך אחריהם׃

Jos 6:8 KJV And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams' horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them.

Jos 6:14 ויסבו את־העיר ביום השׁני פעם אחת וישׁבו המחנה כה עשׂו שׁשׁת ימים׃

Jos 6:14 TLT And the Second Day they compassed the city once, and returned into the camp: so they did the first six of the seven days.

Jos 6:14 KJV And the second day they compassed the city once, and returned into the camp: so they did six days.

On the Seventh Day Shabbat, Zif 11, 1396 BCE [the day beginning at sunset (Julian Day calendar) Tue July 2, 1396 BCE:]

Jasher 88:17 And on the seventh day they went round the city seven times, and the priests blew upon trumpets.

Jasher 88:18 And at the seventh round, Joshua said to the people, Shout, for the Lord has delivered the whole city into our hands.

Jos 6:15 ויהי ביום השׁביעי וישׁכמו כעלות השׁחר ויסבו את־העיר כמשׁפט הזה שׁבע פעמים רק ביום ההוא סבבו את־העיר שׁבע פעמים׃

Jos 6:15 TLT And it came to pass on the Seventh Day, that they got themselves ready at the first rise of dawn, and compassed the city after the same manner seven times: only on that day they compassed the city seven times.

Jos 6:15 KJV And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times.

Jos 6:20 וירע העם ויתקעו בשׁפרות ויהי כשׁמע העם את־קול השׁופר ויריעו העם תרועה גדולה ותפל החומה תחתיה ויעל העם העירה אישׁ נגדו וילכדו את־העיר׃

Jos 6:20 KJV So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.

A Feast of Tabernacles event, beginning Tishri 15, 1428 BCE [beginning at sunset Sun(!) Sep 29, or else Tue(!) Oct 29, 1428 BCE.[83]] At the beginnings of the Sabbatical year, that is, as evidenced by the reading of the Torah at that time! Cf. Deut 31:10-11! More at the footnote at this link:

Deut 31:10 ויצו משׁה אותם לאמר מקץ שׁבע שׁנים במעד שׁנת השׁמטה בחג הסכות׃

Deut 31:11 בבוא כל־ישׂראל לראות את־פני יהוה אלהיך במקום אשׁר יבחר תקרא את־התורה הזאת נגד כל־ישׂראל באזניהם׃

Deut 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,

Deut 31:11 KJV When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing.

Jos 8:34 ואחרי־כן קרא את־כל־דברי התורה הברכה והקללה ככל־הכתוב בספר התורה׃

Jos 8:34 And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law.

Jos 8:35 לא־היה דבר מכל אשׁר־צוה משׁה אשׁר לא־קרא יהושׁע נגד כל־קהל ישׂראל והנשׁים והטף והגר ההלך בקרבם׃

Jos 8:35 There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them.

The Long Day of Joshua, [A physical poleshift ~150 degrees pole to pole tilt: (Local times (at locations ~9 time zone hours apart:) duration of poleshift (military time:) ~57 hrs; (Iyar)/Sivan 13, Day Five[84] and Thu(!) (throughout the duration of the poleshift!) [(Julian Day calendar date:) ~8AM Mon June 11 - ~8AM Wed June 13,[85] 1426[86] BCE:] More at the footnote at this link:

Jos 10:11 ויהי בנסם מפני ישׂראל הם במורד בית־חורן ויהוה השׁליך עליהם אבנים גדלות מן־השׁמים עד־עזקה וימתו רבים אשׁר־מתו באבני הברד מאשׁר הרגו בני ישׂראל בחרב׃

Jos 10:11 And it came to pass, as they fled from before Israel, and were in the going down to Bethhoron, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: they were more which died with hailstones than they whom the children of Israel slew with the sword.

Jos 10:12 אז ידבר יהושׁע ליהוה ביום תת יהוה את־האמרי לפני בני ישׂראל ויאמר לעיני ישׂראל שׁמשׁ בגבעון דום וירח בעמק אילון׃

Jos 10:12 Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites [87] before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.

Jos 10:13 וידם השׁמשׁ וירח עמד עד־יקם גוי איביו הלא־היא כתובה על־ספר הישׁר ויעמד השׁמשׁ בחצי השׁמים ולא־אץ לבוא כיום תמים׃

Jos 10:13 And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher?[88] So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.

Jos 10:14 ולא היה כיום ההוא לפניו ואחריו לשׁמע יהוה בקול אישׁ כי יהוה נלחם לישׂראל׃

Jos 10:14 And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel.

The fifth year after[89] the crossing of Jordan began Tishri 22, 1427 BCE [If[90] pre-Joshua’s Long Day (location at 47.16º N 99.7º E:) Sunset Wed(!) Oct 14, 1426 BCE; (else if[91] post-Joshua’s Long Day (location at 14º11’ S 37º13’ W:) Sunset Thu(!) Oct 13, 1426 BCE[92].)] Last day of the year: Tishri 21, 1426 BCE [Beginning at sunset Mon(!) Oct 1, 1425 BCE[93]:]

Jasher 89:54 For five years did Joshua carry on the war with these kings, and he gave their cities to the Israelites, and the land became tranquil from battle throughout the cities of the Amorites and the Canaanites.

Jasher 90:1 At that time in the fifth year after the children of Israel had passed over Jordan, after the children of Israel had rested from their war with the Canaanites, at that time great and severe battles arose between Edom and the children of Chittim, and the children of Chittim fought against Edom.

Jos 11:18 ימים רבים עשׂה יהושׁע את־כל־המלכים האלה מלחמה׃

Jos 11:18 Joshua made war a long time[94] with all those kings.

Jos 11:23 ויקח יהושׁע את־כל־הארץ ככל אשׁר דבר יהוה אל־משׁה ויתנה יהושׁע לנחלה לישׂראל כמחלקתם לשׁבטיהם והארץ שׁקטה ממלחמה׃

Jos 11:23 So Joshua took the whole land, according to all that the LORD said unto Moses; and Joshua gave it for an inheritance unto Israel according to their divisions by their tribes. And the land rested from war.

Considerations:

Jos 1:1 KJV Now after the death of Moses the servant of the LORD it came to pass, that the LORD spake unto Joshua the son of Nun, Moses' minister, saying…

When are the special days of communion between Yahweh Elohim, our Creator, and His People? Are they not the Seventh Day Sabbaths and as further defined per Leviticus 23, and such days as are further defined as special by the Creator Himself?! Furthermore, when nothing else is being specified in the text re the origin of any given time period, is it not a given that the day(s) specified is/are in reference to the only Hebrew names ever used for the days of the week?! Thus…

Jos 1:11 KJV Pass through the host, and command the people, saying, Prepare you victuals; for within three days ye shall pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it.

Based upon the English of the KJV it might thus appear as though Joshua is saying that the people were to pass over the Jordan within the upcoming Third Day of the week. However, upon considering more closely the Hebrew behind that text I find a slightly different meaning. The word “עוד” or “עד” (Strong’s H5703-08; H5750) is typically used in the Scriptures when pointing to a specific time, e.g. “until.” The prefix “-ב” typically means “within.” But what would be the meaning of “בעוד,” that is, “within until…?” Especially when considering also the following passages…:

Jos 2:2 ויאמר למלך יריחו לאמר הנה אנשׁים באו הנה הלילה מבני ישׂראל לחפר את־הארץ׃

Jos 2:2 KJV And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country.

Jos 2:16 ותאמר להם ההרה לכו פן־יפגעו בכם הרדפים ונחבתם שׁמה שׁלשׁת ימים עד שׁוב הרדפים ואחר תלכו לדרככם׃

Jos 2:16 KJV And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way.

Jos 2:22 וילכו ויבאו ההרה וישׁבו שׁם שׁלשׁת ימים עד־שׁבו הרדפים ויבקשׁו הרדפים בכל־הדרך ולא מצאו׃

Jos 2:22 TLT And they went, and came unto the mountain, and abode there the first three days of the week, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not.

Jos 2:22 KJV And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not.

Jos 2:23 KJV So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them:

Thus, I find these passages indicating that Joshua sent out the spies after the end of the Sabbath, in the evening, such that they were able to enter Jericho on the eve of the First Day of the week [Saturday night,] and that the lady of the house referenced the three first 24 hour days of the week. Thus, based on the Bible alone, it might appear as though the spies returned to Joshua on the east side of Jordan as early as after the end of the Third Day, i.e. during the eve of the Fourth Day [Tuesday evening.] However, based upon the Bible’s own reference, the Book of Jasher, we find that the spies did not return to Joshua until the beginning of the Seventh Day (cf. Jasher 88:8!) Accordingly, it may appear as though the spies used those three days for traveling, and such that their return would take an additional equal time. Furthermore…

Jos 3:1 וישׁכם יהושׁע בבקר ויסעו מהשׁטים ויבאו עד־הירדן הוא וכל־בני ישׂראל וילנו שׁם טרם יעברו׃

Jos 3:1 TLT And Joshua rose early in the morning; and they removed from the Acacia trees, and came to Jordan, he and all the children of Israel, and lodged there before they passed over.

Jos 3:1 KJV And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over.

Jos 3:2 ויהי מקצה שׁלשׁת ימים ויעברו השׁטרים בקרב המחנה׃

Jos 3:2 TLT And it came to pass after the beginning of Day Three of seven days, that the officers went through the host;

Jos 3:2 KJV And it came to pass after three days, that the officers went through the host;

Having recently discovered that the only correct way, per ancient Hebrew and Scriptural time concepts, of expressing duration of time generally, is by means of using the format “x days and x nights,” and that all other formats are necessarily applying to specific points in time of one type or another. Based upon the above outlined dating of the Book of Joshua, I realize that formats such as “שׁלשׁת ימים,” which is grammatically known as the “construct format,” do apply do a specific “duration of time,” which “duration of time” is pointing to a specific portion of the week, that is, as here, to “the first x days of the [weekly] seven day cycle,” and as such with most or all of the emphasis being upon the x^th day. That is, comparable to the difference between “Day Three” and “the Third Day.” That is, as in “Day Three of seven days” or “Number Three of seven days,” those last two quotations being a literal translation of the corresponding Hebrew construct format.

Looking more closely upon the time related words of verse 2, while considering 1) the true meaning of the Hebrew word “מקצה,” meaning “after the beginning of,” and 2) the fact that the text here, שׁלשׁת ימים, is using the construct format, I find that a more correct translation of Jos 3:2 is (cf. above!:)

Jos 3:2 TLT And it came to pass, after the beginning of Day Three of seven days, that the officers went through the host;

Thus, our understanding of Joshua 3:2, as a reference to the beginning, the eve, of the Third Day, is consistent also with Joshua 1:11 (cf. this link!) That is, while still using all these time references of Joshua as specific date stamps naming specific days of the seven day cycle.

Although it may seem unwarranted for the author of Joshua to indicate the specific portions of the day and other details as follows:

1. in Joshua 2:2 (“to night;”)

2. verse 5 (“about the time of the shutting of the gate;”)

3. verse 22 (“three days;”)

4. 3:1 (“early in the morning;”)

5. verse 5 (“to morrow;”)

6. 4:19 (“the tenth day;”) and

7. all the details re places and times specified in 5:10 (“encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho”…)

That is, while then indicating the Third Day of two different weeks (Joshua 1:11 vs. 3:2,) and although it would seem as though the events of Joshua 1 and 3 occurred within one and the same week, it may yet be wise to consider also the particulars of Joshua 2 and the true meaning of the Hebrew word עוד within Jos 1:11, which word, when associated with a point in time, clearly indicates a point in time beyond the immediate. That is, as in the English term “the day after tomorrow,” or in “the week after next.”

The 10^th day of the month vs. a Third Day crossing of the Jordan River requires an Abib New Moon at the beginning of the First Day of the week (Saturday evening.) Accordingly, this results in the placement of the year of the crossing of the Jordan as reflected by the within article (cf. the list of years below, but more importantly all of the details behind this reference!) This results in Hag HaOmer, in the year of the crossing of the Jordan, falling on the Seventh Day Sabbath, Abib 14, 1396 BCE [Beginning at sunset Fri(!) May 7, 1396 BCE.]

Indeed, upon carefully rereading Joshua Chapters 1-6, I find what I believe is the reality. Indeed, this scenario is consistent with the seven days of marching around Jericho coinciding not only with the seven days of the regular week, but also with the seven days of the Feast of Unleavened Bread! Furthermore, it is consistent with the Lord speaking to Joshua (Joshua 1:1 & 5:9) on the Seventh Day Sabbath. Likewise, Joshua’s encounter with the Captain of the host of the Lord, per Joshua 5:13-6:5, turns out to fall upon the Seventh Day Sabbath.

Accordingly, I find that, the crossing of the Jordan took place on the Third Day of the week, Aviv 10, 1396 BCE.

Based upon the NASA Lunar Phase tables and my Starry Night software, I find the following potential first visibility of the New Moons:

New Moons first visibility (6/13 potential Abib 1 Sat years:)

Julian Day calendar dates: True week day

Thu Apr 5, 1432 BCE - 4 days = Sun

Sat May 5, 1432 BCE - 4 days = Tue

Mon Mar 25, 1396 BCE - 4 days = Thu

Wed Apr 24, 1396 BCE - 4 days = Sat

Fri Mar 14, 1430 BCE - 4 days = Mon

Sun Apr 13, 1430 BCE - 4 days = Wed

Thu Apr 1, 1429 BCE - 4 days = Sun

Sat May 1, 1429 BCE - 4 days = Tue

Tue Mar 22, 1428 BCE - 4 days = Fri

Wed Apr 20, 1428 BCE - 4 days = Sat

Mon Apr 10, 1427 BCE - 4 days = Thu

Fri Mar 30, 1426 BCE - 4 days = Mon

Sun Apr 29, 1426 BCE - 4 days = Wed

Wed Mar 19, 1425 BCE - 4 days = Sat

Thu Apr 17, 1425 BCE - 4 days = Sun

Tue Apr 7, 1424 BCE - 4 days = Fri

Wed May 6, 1424 BCE - 4 days = Sat

Sat Mar 27, 1423 BCE[95] - 4 days = Tue

Mon Apr 26, 1423 BCE - 4 days = Thu

Wed Mar 16, 1422 BCE - 4 days = Sat

Fri Apr 15, 1422 BCE - 4 days = Mon

Tue Apr 3, 1421 BCE - 4 days = Fri

Wed May 2, 1421 BCE - 4 days = Sat

Sat Mar 23, 1420 BCE - 4 days = Tue

Mon Apr 22, 1420 BCE - 4 days = Thu

The above interpretation of the text in the Book of Joshua also has implications on the interpretations of the passages touching on the time for the observance of the Omer Sacrifice, e.g. the interpretation of Joshua 5:11. Accordingly, the Sacrifice of Omer, the Waving of the Sheaf, was being brought on the morning of the Seventh Day Sabbath of the week. On the Seventh Day Sabbath, Aviv 14, 1396 BCE, the day prior to the First Day of the Feast of Unleavened Bread.

Finally, unless 1396 BCE is not truly the correct year of the crossing of Jordan, it seems necessary also to conclude that the Passover sacrifice, when Passover Preparation Day falls out on a Seventh Day Shabbat, is to be brought at the beginning evening of the 14^th day of the first month, and not at the joint evening at the end of the 14^th day and at the beginning of the 15^th day as per the instructions generally. That is to say, the Preparation of the Seventh Day Sabbath takes over the chores and the preparation of the Passover Preparation Day. Or, at the very least, that seems to be, based on the within findings, how it was done in the year of the crossing of the Jordan!

Summary of Lessons Learnt Through this Study:

1. The crossing of the Jordan took place on the Third Day of the week, Aviv 10, 1396 BCE.

2. The lunar eclipse at the beginning of Fri(!) Aviv 14, 1396 BCE [Julian Day Calendar date: Beginning at sunset Tue May 7, 1396 BCE,] which is associated with a number of specific details, makes that lunar eclipse a powerful anchor point in ancient history, which as such is tying into the exactly dated genealogies of Genesis and of the Old Testament, and which anchor point becomes a most powerful verification of the lunar eclipse that occurred on Thu(!) March 23, 1028 BCE that was closely associated with the death of King Saul and of his son Jonathan. And which thereby enables us to recognize the exact date in the here and now relative to the beginning of the creation of the universe as recorded per Genesis Chapter One!

3. On the morning of the Seventh Day Shabbat, Aviv 14, 1396 BCE, the Feast of Firstfruits was observed and the sacrifice of the Omer was given, thus verifying that the instructions given in Leviticus 23 is consistent also with the inescapable meaning of the Hebrew words ממחרת השׁבת, translated per KJV as “the morrow after the Sabbath,” but more correctly translated “after the morrows of the Sabbath,” or “after the first dawn and after the sunset of the Sabbath.” That is, those Hebrew words, ממחרת השׁבת, point to the morning hours following most closely upon the beginning of the Shabbat, not to Sunday morning after the end of the Seventh Day Shabbat (as commonly understood per Roman, Greek, and common Western concepts of time… and modern Hebrew after the revival, in the 19^th century, of that, at that point, largely forgotten language!) Thus making the understanding of ממחרת השׁבת in Lev 23:11, 15, 16 consistent with the exact same Hebrew words as first used in the Torah, that is, as used in Gen 19:34. A consistency which is required by one of the foremost Bible Study rules!

4. Given this example from the Book of Joshua, and from the very first Seventh Day of the children of Israel, after their entry into the Promised Land, I find Scripture confirmation of the Scripture truth—pointed out to me first on a Seventh Day Sabbath, by means of an email from Brian Hoeck—that there exists no Scripture instruction to the effect that the Feast of Firstfruits is necessarily one of the seven days within the Feast of Unleavened Bread!

5. Which fact (item #‎4 above) exemplifies to me, in my very own life, the significance of the “holy convocations,” designed, defined, and proclaimed by our Creator per Leviticus Chapter 23. That is, by means of a dialog, between two parties, and with a focus upon the Laws of our Creator, as typified for us by means of the two cherubs on either side of the Ark of the Covenant (Ex 25:18-22; Num 7:89,) our Savior brings us together for purposes of sharing the unleavened lessons of truths, the manna, showed each one of us along each our path of discovery in life! And as further exemplified by means of the people in Berea in response to the apostle Paul (Acts 17:10-11.) A principle I find beautifully taught also in a book entitled Counsels On Sabbath School Work by Ellen White, as well as also by means of this brief paragraph of hers. Some of the rules for Bible Study, as shared with us by William Miller, are listed under this link… A more complete listing of the same, and closer to the source, is found under this link…

6. Per the Hebrew words of Jos 5:11 it is clear that, in 1396 BCE, the Passover was observed (including also the Passover sacrifice?) already at the end of the Preparation of the Shabbat, at the beginning—not at the end!—of Aviv 14, 1396 BCE, showing that when the Preparation Day of the Passover falls out on a Seventh Day Shabbat, then the Preparation Day of the Passover is transferred so as to coincide with the Preparation of the Shabbat. That is, such that the holy convocation and the rest of the Seventh Day Shabbat is always given precedence. And, apparently, per the Book of Joshua, so as to make the First Day of Unleavened Bread include both the Seventh Day Shabbat of Abib 14, and the 15^th day of the first month as one day! And indeed, isn’t that also a thing inherent in the very word Passover?!!!

7. My recent discovery re the only ancient Hebrew used for expressing duration being on the format “x days and x nights,” or correspondingly as in the Book of Daniel “evenings and mornings,” is consistent also with the Book of Joshua’s use of words translated “three days,” “thirty days,” etc., which corresponding Hebrew words are consistently found to point to the first three days of the seven day weekly cycle, beginning at sunset on Saturdays; to the first thirty days of the month; etc..

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Feel free to use, and for sharing freely with others, any of the truth and blessings belonging to God alone. I retain all the copyrights to the within, such that no one may lawfully restrain my use and my sharing of it with others. Including also all the errors that remain. Please let only me know about those. I need to know in order to correct them. Others don’t need to be focused upon the errors that belong to me alone. Please respect that, and please do not hesitate to let me know of any certain error that you find!

[1] As published at the within website of mine.

[2] Cf. my article The Sacred Calendar of the Creator in Progress, ver. XXVI.0.0 at the tab ‘6000+ years’! Cf. also the tools Starry Night Backyard [SNB,] a Julian Day and Civil Date Calculator, e.g. stevesgs.com/utils/jd_calc/, and the astronomy calculations of Fred Espenak at NASA.

The local real time Pre-Joshua’s Long day ‘Day’ of the week beginning at sunset: Pre-Joshua’s Long day Day #1 begins at sunset on JD Saturday and ends on JD Sunday, etc.. The pertinent sunset belonging to the JD Sunday 00:00-24:00 o’clock, which sunset identifies the 2^nd Day for Post-Joshua’s Long Day events, and the 1^st Day for Pre-Joshua’s Long Day events.

[3] Notice that month number one is positioned in the very middle of the Biblical year! That is, month number one, is the foremost month, which foremost month #1 is determined for purposes of rectifying the calendar to the seasons, such that no long term wandering of the seasons around the calendar occur.

[4] SNB: At the pre-Joshua’s Long Day Mt Nebo horizon (47.2º N 100.2º E, 800 ΜAMSL-Meters Above Mean Sea Level) at sunset (Julian Day calendar date:)

1. Kislev or Shevat – 10^th or 11^th New Moon of the 40^th year after the Exodus: JD Mon Dec 29, 1397 BCE: Sunset 16:19:22; Moonset: 17:28:36; Lag: 69 min 14 sec; Illum.: 1.73%. Sunset Jan 28 – sunset Dec 29 = 30 days;

2. Shevat or Adar I – 11th or 12^th New Moon of the 40^th year after the Exodus: JD Wed Jan 28, 1396 BCE: Sunset 16:46:19; Moonset: 18:36:01; Lag: 109 min 18 sec; Illum.: 2.73%. Sunset Feb 27 – sunset Jan 28 = 30 days;

3. Adar I or Adar II – 12th or 13^th New Moon of the 40^th year after the Exodus: JD Thu Feb 26, 1396 BCE: Sunset 17:26:47; Moonset: 18:34:23; Lag: 67 min 36 sec; Illum.: 1.01%. JD Fri Feb 27, 1396 BCE: Sunset 17:28:12; Moonset: 19:37:42; Lag: 129 min 30 sec; Illum.: 3.84%. Sunset Mar 28 – sunset Feb 27 = 29 days;

4. Abib - 1^st New Moon: JD Sat Mar 28, 1396 BCE: Sunset 18:06:38; Moonset: 19:34:57; Lag: 88 min 19 sec; Illum.: 1.77%.

Considerations and conclusions:

1. Version XXVI.0.0 requires that, albeit being technically visible on Mar 28, the New Moon of Abib was not actually observed until Mar 29, 1396 BCE, meaning that there was inclement weather on Mar 28. It follows that, unless there was inclement weather also on both Jan 28 and Feb 27 [i.e. seeing that both those New Moons were first visible on the 30^th day of their respective prior months,] the month beginning Feb 27 had 30 days.

2. Given that the event re the spies sent to Jericho by Joshua began prior to the Abib New Moon, the month beginning Feb 27 was not likely also the month of mourning for Moses.

[5] The local real time Pre-Joshua’s Long day ‘Day’ of the week beginning at sunset: Pre-Joshua’s Long day Day #1 begins at sunset on JD Saturday and ends on JD Sunday, etc.. The pertinent sunset belonging to the JD Sunday 00:00-24:00 o’clock, which sunset identifies the 2^nd Day for Post-Joshua’s Long Day events, and the 1^st Day for Pre-Joshua’s Long Day events.

[6] Cf. footnotes #2 and #4!

[7] Cf. footnotes #32 and #26!

[8] Cf. footnote #5!

[9] Cf. footnotes #2 and #4!

[10] Pre-Joshua’s Long day ‘Day’ of the week beginning at sunset: Beginning of Day X = The Day # currently beginning at JD sunset - 1. That is: Pre-Joshua’s Long day Day #1 begins at sunset on JD Saturday, etc..

[11] Beginning at sunset on ([Julian Date Calculator day] Wed - 1 day =) JD Tue [real time.] That is, reckoning one week day delay per Julian Day for all events prior to Joshua’s Long Day. I have not used the JD or (!) marker consistently within this article. On the contrary, unless further clarity is being called for [e.g. in the week day calculations within the footnotes] I have attempted to consistently apply the “- 1 week day” correction even where no JD or (!) is being applied.

[12] Priority of dating [within any given year; cf. footnote #2!] is given to the Julian Day calendar date [yr mo dd] of the New Moon day as available from Starry Night Backyard [SNB] astronomy software and from Fred Espenak’s NASA associated link: At the Mt Sinai (Jabal al-Lawz in Saudi-Arabia) horizon [geological coordinates may be estimated by means of this link] at sunset (Julian Day calendar date [SNB setting:]) Dec 26, 1432 BCE: Sunset 16:08:03; Moonset: 17:16:51; Lag: 68 min 48 sec; Illum.: 1.26%

[13] Cf. footnotes #32 and #26!

[14] See footnote #5!

[15] See footnote #7!

[16] Cf. footnotes #32 and #26!

[17] See footnote #9!

[18] See footnote #11!

[19] See footnote #5!

[20] See footnote #7!

[21] Cf. footnotes #32 and #26!

[22] See footnote #9!

[23] See footnote #11!

[24] Having discovered that the ancient Hebrew words behind the words “x days,” when not using the format “x days and x nights,” or, as in Daniel, “evenings and mornings,” are consistently used for pointing out the first “x days” of a Hebrew calendar week, month, or year, I now realize that, given that Moses died within the 40^th year at some point following the 1^st day of the 11^th month referenced at the beginning of Deuteronomy, the first concluded set of 30 days following the death of Moses was a potential 30^th day of the 11^th month, Shevat, followed by a potential 30^th day of Adar. Given also the direct statements within Jos 1:1, 2, and 11, without more, I may conclude two things:

1. The 12^th month in 1431 BCE had 30 days—not 29; and

2. There was no intercalated 13^th month in 1431 BCE.

Knowing this rule re Scripture exactness is necessary for recognizing the very precise Hebrew concepts of time as expressed with very few words.

Accordingly, I find that:

1. The Hebrew words of Deut 34:8 helps me understand that the days of weeping for Moses were concluded at the time of the New Moon at the end of a complete Scripture month; and

2. The Hebrew words, without more, of Jos 1:1, 2, and 11 helps me understand that there was no intercalary 13 month in 1431 BCE.

Please consider the linguistic rule deducted from this and other similar Scripture passages!

[25] Beginning at sunset on (Julian Day date Thu - 4 days =) Sun. That is, reckoning two days delay per Julian day.

[26] Beginning at sunset on (Julian Day date Sat - 4 days =) Tue. That is, reckoning two days delay per Julian day.

[27] Beginning at sunset on (Julian Day date Sat - 4 days =) Tue. That is, reckoning two days delay per Julian day.

[28] Cf. footnotes #32 and #26!

[29] Beginning at sunset on (Julian Day date Mon - 4 days =) Thu. That is, reckoning two days delay from the Julian Day calendar day per subsequent polshift.

[30] Given that:

1) Abib 10 fell out on the Third Day of the seven day cycle (Jos 1:11, 3:2, and 4:19;)

2) In 1431 BCE, Abib 10 being a Third Day, is only possible in the month of April (Phases of the Moon vs. the Julian Day Calculator [To find the corresponding week day, please use Steve’s Julian Day Calculator, or else download the JD Calculator by clicking the link; then renaming the extension “.exe” to “.mht”; then lastly by clicking on the renamed file name… It will then be activated in Internet Explorer] vs. loss of one week day for all events prior to the poleshift of Joshua’s Long day (JD week day – 1 week day)

3) Given that there was no intercalary month in 1431 BCE – Please cf. footnote #26 for details!;

I then conclude that:

1) The New Moon beginning at sunset Thu(!) Mar 25, 1431 BCE was the New Moon of the 12^th month, Adar; and

2) The New Moon of Tue(!) Feb 23, 1431 BCE was the New Moon of the 11^th month, Shevat, in which Moses died.

[31] Except for one letter, in the word translated (KJV) “in the plains,” the Hebrew words and letters are identically the same between Deut 34:8 and Jasher 87:11. Also please notice that the very next words of the Book of Jasher (Jasher 88:1) are almost exactly the same as the words of Jos 1:1! The words of Deut 34:9-12 does not seem to be reflected in the Book of Jasher. Likewise four of the fifteen words of Jos 1:1 are missing in Jasher 88:1.

[32] As best I can tell thus far in my studies of Hebrew words, all Hebrew words pertaining to time besides those translated “x days and x nights,” or “x evenings and x mornings” are consistently pointing to specific calendar time! That is, “duration” only in terms of “the first x days of the week/month/year.” Cf. my article “ “X Days and X Nights” is the Only Thing Used in the Bible for Expressing Duration! - Everything Else is Specific Point in Time!”

[33] Notice that the words “all the days of weeping and of mourning for Moses” are a translation of one Hebrew construct series of four words. That is, as in literally: “all the days of weeping of mourning of Moses.” The Hebrew word ויתמו literally means “And they perfected.” That is, as in ‘the Sabbath is the day perfecting the seven day cycle.’ Or, as in this instance, ‘the 30^th day perfecting a full thirty day month.’ True, Moses died on the 1^st day of the 11^th month, and if that 1^st day of the month is to be perfectly included in that perfect 30 day count, then this verse could be applied to the 11^th month exclusively… But to me, that seems to me as something less than the perfection that I have learnt more and more to recognize, and to expect, in the Holy Scriptures. More so in that I have learnt also that the numbering of time (whether days, months, or years) after a given event always places that event in a so called ‘accession year/month/day.’ That is the event is consistently placed in day/month/year number zero of the Biblical calendar. Accordingly, this would require the “thirty days” of Deut 34:8 to include also a 31^st day in that calendar month, but, so far as I know, by default, every Scripture month has a maximum of 30 days regardless of whether or not the New Moon is actually observed on that day. Even so, I certainly could be in error on this point, and, accordingly, I will be on the lookout for other parallel Bible passages. Either to verify, or else to rule out, my present impression of the meaning of this particular verse. As a close study of the within potentially possible alternatives re the exact dates pointed to in Deut 34:8, this present impression of mine does make a difference. That is, whether a true and valid impression or not…

[34] Seeing that anytime after the Third Day of the week of the Abib New Moon, including ~~(both the Fifth Day and)~~ the Seventh Day, calls for the use of the Hebrew word ‘בעוד’ as used in Jos 1:11, I tend to believe that the words “the YHWH spake unto Joshua the son of Nun, Moses' minister, saying…” Jos 1:1-9, represent more likely a special Sabbath event (than an event pertaining to any other day.) Which agrees well also with Jos 1:10, and Moses’ command to the officers at the beginning of Day One, Aviv 1, 1431 BCE.

[35] Cf. footnote #38!: ~~29^th: #1b, vs.~~ 30^th: ~~#1a or~~ #2. [Strike outs ruled out by Jos 1:11 (cf. footnote #39!:)]

[36] The New Moon day of Adar I or Adar II. [Strike outs ruled out by Jos 1:11 (cf. footnote #39!:)]

~~Either:~~

~~1a) At the pre-Joshua’s Long Day~~ ~~Mt Nebo horizon (~~~~47.2º N 100.2º E~~~~, 800~~ Μ~~AMSL-Meters Above Mean Sea Level) at sunset (Julian Day calendar date:) Sat Feb 23, 1431 BCE: Sunset~~ ~~17:35:34; Moonset: 18:32:02; Lag: 56 min 28 sec; Illum.: 1.15%~~;

~~1b) or the following day: (Julian Day calendar date:) Sun Feb 24, 1431 BCE; or else:~~

2) At the pre-Joshua’s Long Day Mt Nebo horizon (47.2º N 100.2º E, 800 ΜAMSL-Meters Above Mean Sea Level, Time zone: 2.117, Mt. Nebo - Pre-2 poleshifts) at sunset (Julian Day calendar date:) Mon Mar 25, 1431 BCE: Sunset 17:54:37; Moonset: 19:05:43; Lag: 71 min 06 sec; Illum.: 1.82%

[37] Priority of dating the Book of Joshua is given to the Julian Day calendar of the New Moon day of Abib, which New Moon day must agree (per Jos 1:11!) with Abib 10 being the Third Day [of the week, while remembering also the four day difference between the Julian Day Calendar and the pre-two poleshift reckoning of days of the week!] It follows from Jos 1:11 that Abib 1 of that year was necessarily Day One [of the week, beginning at sunset Saturday (=Julian Day calendar Wednesday prior to two subsequent poleshift events:)]

~~At the pre-Joshua’s Long Day~~ ~~Mt Nebo horizon (~~~~47.2º N 100.2º E~~~~, 800~~ Μ~~AMSL-Meters Above Mean Sea Level) at sunset (Julian Day calendar date:) Mon Mar 25, 1431 BCE: Sunset~~ ~~17:54:37; Moonset: 19:05:41; Lag: 71 min 04 sec; Illum.: 1.82%~~

At the pre-Joshua’s Long Day Mt Nebo horizon (47.2º N 100.2º E, 800 ΜAMSL-Meters Above Mean Sea Level) at sunset (Julian Day calendar date:) Wed Apr 24, 1431 BCE: Sunset 18:10:51; Moonset: 19:40:30; Lag: 89 min 39 sec; Illum.: 2.79%. Cf. footnote #42!

[38] Beginning at sunset on (Julian Day date Mon - 4 days =) Thu. That is, reckoning two days delay from the Julian Day calendar day per subsequent polshift.

[39] The day beginning at sunset Thu Mar 25, 1431 BCE is ruled out given that Abib 10 is the Third Day, Jos 1:11 (beginning at sunset Mon,) and thus Abib 1 must be Day One [beginning at sunset Sat.]

[40] Beginning at sunset on (Julian Day calendar date Wed - 4 days =) Sat. That is, reckoning two days delay from the Julian Day calendar day per subsequent polshift.

[41] Given that Abib 10 of Jos 1:11 is recorded as being the Third Day (beginning at sunset on Monday,) it follows necessarily that Abib 1 is Day One (beginning at sunset Saturday,) and that, if the crossing of Jordan took place in 1431 BCE, Abib 1 began at sunset Sat Apr 24, 1431 BCE (not Thu Mar 25, 1431!)

[42] Beginning at sunset on (Julian Day calendar date Wed - 4 days =) Sat. That is, reckoning two days delay from the Julian Day calendar day per subsequent polshift.

[43] Given that Abib 10 of Jos 1:11 is recorded as being the Third Day (beginning at sunset on Monday,) it follows necessarily that Abib 1 is Day One (beginning at sunset Saturday,) and that, if the crossing of Jordan took place in 1432 BCE, Abib 1 began at sunset Sat(!) Apr 24, 1432 BCE (not Thu(!) Mar 25, 1432!)

[44] Beginning at sunset on Monday (=a Julian Day Wednesday - 4 days. That is, reckoning two days delay from the Julian Day calendar day per subsequent polshift.)

[45] Cf. Joshua’s command per Jos 1:10, and the events following per Jos 2:16…!

[46] Cf. Strong’s H3427: “A primitive root; properly to sit down (specifically as judge, in ambush, in quiet); by implication to dwell, to remain; causatively to settle, to marry.”

Considering the fact that Book of Jasher 88:8 is stating that they returned on the Seventh Day, I find that these spies made a three day’s long journey into the mountains before turning around. The return trip taking them another three days of journeying.

[47] Based on the Scriptures alone, Jos 2:23 could have been dated to the Fourth Day. This is the first passage in the Book of Joshua where I first find reasons for introducing a different date based upon the additional data available in the Book of Jasher.

[48] Literally ‘after the beginnings of seven days of the seven day cycle.’ That is, they left at the beginning of Day One, towards the end of twilight, and they returned after the beginning of the 12^th hour of Day Six, thus counting 7 beginnings! That is, after a full work week.

[49] Notice the reference here to “the whole land!” Seeing that these spies did not return until Sabbath, and that they are here obviously reporting on the status of “the whole land,” I find a double indication that they spent those first three days traveling into the distance, before returning an equal distance.

[50] That is, they “rested for the Shabbat.”

[51] NNE from Jericho. Thus, as seen from Gilgal, Jericho was located in the SSW.

[52] The name Gilgal means wheel or to roll, i.e. as in double meanings and turnovers. Cf. Strong’s #H1534 and #H1556!]

E.g. re ‘turnovers:’ Throughout antiquity eclipses were widely associated with overturns of the powers that be. E.g. as for the powers of Moses unto Joshua, so also for the powers of the king of Jericho.

[53] As indicated by the words of this verse that apparently describe the Friday May 7, 1431 BCE lunar eclipse, “they made their passover (including the Passover sacrifice?; Due to the Seventh Day Shabbat, at the very least they concluded, to the extent possible, their Passover Preparations on the 13^th, prior to the beginning of the Seventh Day Shabbat) at the beginning of the Seventh Day Shabbat, at the beginning of Abib 14!

[54] “They made their Passover sacrifice… in the decline of the light of the day.” SNB Gilgal (flat) horizon (presently identified as located at 32.03 N 35.48 E; 17km NNE from Jericho?; altitude: ‑230m; Time zone: +2.3hrs—Gilgal as currently placed seems a bit too far from Jericho. Considering the distances and the intermediate altitude of the landscape, I’d suggest a more likely location being in the hills about 5km NNW from Jericho as currently placed? However, cf. the words “eastern edge of Jericho” Jasher 88:10!; Pre-Joshua’s Long Day: (~47.72 N ~100.04 E; altitude: ; Time zone: +6.3 hrs:) on (Julian Day calendar date:) May 7, 1431 BCE Sunset: 18:33:47; Moonrise: 18:30:28.

[55] Cf. Strong’s #H6153 and #H6150 (and #6160!) Perhaps this particular word, בערבות, need a more comprehensive word study on my part, but what seems obvious is that this word can be differently translated in more ways than one, and certainly in ways beyond that of KJV. Perhaps there is a key to the interpretation of this verse inherent also in the name Gilgal, that is, in the sense of reduplication, or a multiplicity of messages being weaved into even one or two of the Hebrew words of this verse. The root of this Hebrew word, בערבות, is obviously ערב. But the fem.pl., or dual, of that word is ערבות, which could be understood in terms of the two evenings of a 24+ hour day, the one at the beginning, the other one at the end, thus applying in this instance to Fri evening the 14^th Abib as well as to Sat evening the 15^th Abib, thus indicating that the Passover Preparations were carried out along with the Seventh Day Shabbat Preparations on the Sixth Day of the seven day cycle. In addition to the KJV interpretation, yet another very applicable interpretation of בערבות, most especially upon recognizing that this Fri May 7, 1431 BCE night was indeed associated, at the location of those geographical coordinates, with an eclipsed Moon rising in the east while the Sun was setting in the west. Well, considering that the two adjacent words at the end of that verse, בערבות יריחו of Jos 5:10, may well be understood in terms of “in the double Earth shadow of their Moon.” That is, in the total central umbral shadow of a lunar eclipse, and in the much less noticeable partial penumbral shadow surrounding the very noticeable umbral shadow.

Furthermore, upon a careful study of the corresponding record found in the Book of Jasher, I find several indications clarifying that the two words “בערבות יריחו” do not primarily pertain to Jericho, but to something else, most particularly to a lunar eclipse:

1. Given Jasher 88:10, where the placement of Gilgal is already specified as “at the eastern edge of Jericho,” it makes little or no sense once again, and in the very same verse, to state the whereabouts of Gilgal. Even less so by stating that position of Jericho in a less precise and a more general manner, e.g. “in the plains of Jericho.”

2. Furthermore, Jasher 88:13 is very emphatically, and in two different ways, stating that no one among the children of Israel was at this time allowed in Jericho, i.e. after the visit of the two Israeli spies. Accordingly, it makes little sense for us to understand Jos 5:13 in terms of Joshua being within Jericho, as indicated by the Hebrew preposition ‑ב of the word ביריחו, or even “by Jericho” as translated in KJV. That is, another clear indication that the word יריחו, as used in these verses in the books of Joshua and Jasher, does not exclusively pertain to the city named Jericho, but also to something else associated with the fundamental meaning of that Hebrew word, e.g. a lunar eclipse.

3. Comparing the Hebrew sentence building, between Jos 5:10 and between Jasher 88:10-11, I find some interesting similarities (almost exactly the same set of words being used) and differences (differently arranged words) to the effect that I perceive the author(s) of these verses trying to clarify something that could otherwise more easily be overlooked and misunderstood. That is, as in missing that the word יריחו in these passages is sometimes pointing to the city of Jericho, and sometimes to the lunar eclipse of May 7, 1431 BCE as visible from the geographic location of Jericho at that point in time (corresponding to the present location of a point south west of Lake Bajkal in Siberia or Mongolia,) two major poleshifts ago from our point of view! But how could they possibly express such a thing, except by stating as best they could exactly what they themselves experienced, and as limited by their own knowledge and insights at the time?

4. More so, and not only applying to the word/name יריחו, but also to that which pertains to the timing of the Passover events when the 14^th falls out on a Seventh Day Sabbath! A fact that is further emphasized by the last few words of Jasher 88:11: “as it is written in the law of Moses!” There is more than one reason why people might find cause for stumbling upon their own preconceived ideas as to what constitutes truth and not re these passages! Very much so when it comes to such unfamiliar facts (of ancient history and nature,) to most everyone, as pertain to these very texts of Joshua and Jasher!

[56] Cf. Strong’s #H3405 and #H3394!

[57] At sunset the eclipsed Moon was rising over the SSE horizon while moving thence towards a position in the SSW above Jericho.

Notice!: Throughout antiquity eclipses were widely associated with overturns of the powers that be, as for the powers of Moses unto Joshua, so also for the powers of the king of Jericho. Thus also Joshua’s question “Art thou for us, or for our adversaries?” That is, who is about to be overturned?

[58] That is, they “rested for the Shabbat.”

[59] NNE from Jericho. Thus, as seen from Gilgal, Jericho was located in the SSW.

[60] The name Gilgal means wheel or to roll, i.e. as in double meanings and turnovers. Cf. Strong’s #H1534 and #H1556!]

[61] SNB Gilgal (flat) horizon (presently identified as located at 32.03 N 35.48 E; 17km NNE from Jericho?; altitude: ‑230m; Time zone: +2.3hrs—Gilgal as currently placed seems a bit too far from Jericho. Considering the distances and the intermediate altitude of the landscape, I’d suggest a more likely location being in the hills about 5km NNW from Jericho as currently placed? However, cf. the words “eastern edge of Jericho” Jasher 88:10!—Pre-Joshua’s Long Day: (~47.72 N ~100.04 E; altitude: -100m; Time zone: +6.6 hrs:) on (Julian Day calendar date:) May 7, 1431 BCE Sunset: 18:33:47; Moonrise: 18:30:28.

[62] See footnote #57, please!

[63] Cf. Strong’s #H3405 and #H3394!

[64] At sunset the eclipsed Moon was rising over the SSE horizon while moving thence towards a position in the SSW above Jericho.

[65] Consider Strong’s #H3405 and its root #H3394, that is, the meaning of the name Jericho. Consider also the use of –ב, meaning “in, with, within, by, at,” within the Hebrew word ביריחו of Jos 5:13!: Considering the spies sent to Jericho per Jos 2, how likely is it that Joshua was himself inside Jericho prior to that event!? Or, as even more emphatically per Jasher 88:13!: “13 And Jericho was entirely closed against the children of Israel, no one came out or went in.”

[66] Notice Hercules above the Moon, and above Joshua, as represented by the picture below!

[67] Cf. Strong’s #H2719, #H2717!

[68] Re the significance of Joshua’s question to the Man by Jericho, please consider carefully each of the items in the list below!

[69] That is, “sunrise” being the second of the two “morrows” of each and every day. The first one being the first noticeable dawn at the beginning of twilight. More below… Keep reading!

[70] Unleavened because leavening bread on the Sabbath was forbidden. And prior to that Sabbath grain from the new harvest was not permitted for consumption, presumably including also meal preparation.

[71] Per Numbers 33:3 it is clear that the Hebrew term בעצם היום, covers the time when people are generally up and around, active, and running around on their legs, that is, being up on their bones. Thus the body or substance of the day. Cf. Strong’s #H6096, #H6106, and #H6108!

[72] Please read my comments below referencing Nehemia Gordon’s study re to origin of KJV’s use of the word “old” in this passage!

[73] SNB Pre-Joshua’s Long Day Rameses horizon (47° N 94° E; altitude: 8 m; Time zone: +6.25; Julian Day calendar date:) Mon April 16, 1471 BCE: Sunset: 18:26:43; Moonset: 20:15:33; Lag: 108 min 50 sec; Illum.: 2.61%.  Abib 15 = Julian Day calendar Mon April 30, 1471 BCE.  Beginning at sunset on (Julian Day date Mon - 4 days =) Thu Apr 30, 1471 BCE. That is, reckoning two days delay per Julian day.

[74] That is, “sunrise” being the second of the two “morrows” of each and every day. The first one being the first noticeable dawn at the beginning of twilight. More below… Keep reading!

[75] Cf. below!

[76] That is, the non-Scriptural New Moons, Sabbaths, and assemblies instituted by men (not excluding those of the Jewish traditions!) in place of those defined by the Creator Himself from the very beginning.

[77] Per his email response to me dated Sat Apr 13, 2019: “What Scripture requires the omer offering to occur during the Feast of Unleavened Bread?”

[78] Please cf. footnote #67!

[79] Please cf. footnote #68!

[80] Please cf. footnote #69!

[81] Please cf. footnote #70!

[82] SNB Gilgal (flat) horizon (presently identified as located at 32.03 N 35.48 E; 17km NNE from Jericho?; altitude: ‑230m; Time zone: +2.3hrs—Gilgal as currently placed seems a bit too far from Jericho. Considering the distances and the intermediate altitude of the landscape, I’d suggest a more likely location being in the hills about 5km NNW from Jericho as currently placed? However, cf. the words “eastern edge of Jericho” Jasher 88:10!; Pre-Joshua’s Long Day: (~47.72 N ~100.04 E; altitude: ; Time zone: +6.3 hrs:) on (Julian Day calendar date:) June 22, 1431 BCE Sunset: 19:46:06; Moonrise: 20:32:24; Lag: 46 min 18 sec; Illum.: 2.23%.  Zif (2^nd month) began at sunset (Julian Day calendar) Sat June 22, 1431 BCE  Zif 1, 1431 BCE began at sunset on a Tuesday. (That is, due to the two subsequent poleshifts: 2 x 2 = 4 week days prior to the Julian Day calendar reckoning.)

[83] SNB re pre-Joshua’s Long Day Jerusalem horizon (47.16º N; 99.7º E; 860 MAMSL; Time zone: +6.647 hrs) on (Julian Day calendar) Thu Sep 15, 1428 BCE (cf. tab ‘6000+ years’ in the Excel file available under this link!;) sunset: 18:41:25; moonset: 19:19:34; lag: 38min 09sec; illum.: 2.17%  Tishri 15 began at sunset (Julian Day calendar) Thu Sep 29, 1428 BCE  Tishri 15, 1428 BCE began at sunset on a Sunday. (That is, due to the two subsequent poleshifts: 2 x 2 = 4 week days prior to the Julian Day calendar reckoning.) This date was associated with an annular solar eclipse prior to Tishri 1, and with a total solar eclipse prior to Abib 1. None of which was visible from anywhere close to the above Jerusalem coordinates.

Alternatively, one lunation later, depending on Abib placement:

SNB pre-Joshua’s Long Day Jerusalem horizon (47.16º N; 99.7º E; 860 MAMSL; Time zone: +6.647 hrs) on (Julian Day calendar) Sat Oct 15, 1428 BCE; sunset: 17:41:52; moonset: 18:39:03; lag: 57min 11sec; illum.: 2.91%  Tishri 15 began at sunset (Julian Day calendar) Sat Oct 29, 1428 BCE  Tishri 15, 1428 BCE began at sunset on a Tuesday.

[84] SNB re pre-Joshua’s Long Day Jerusalem horizon (47.16º N; 99.7º E; 860 MAMSL; Time zone: +6.647 hrs) New Moon on (Julian Day calendar) Sun Jun 15, 1425 BCE; sunset: 19:43:47; moonset: 21:06:36; lag: 81min 11sec; illum.: 2.95%  June 28 astronomical full moon at ~23:52 = (Tammuz)/Sivan 12 [the date at the beginning of the poleshift] began at sunset (Julian Day calendar) Fri June 27, 1425 BCE  (Tammuz)/Sivan 12, 1425 BCE began at sunset on a Monday. (That is, due to the two subsequent poleshifts: 2 x 2 = 4 week days prior to the Julian Day calendar reckoning.)

[85] Midsummer solstice occurred on July 6^th 1425 BCE. The full moon closest to the summer solstice occurred close to the end of (Julian Day calendar date) Sat June 28, 1425 BCE, which date, on a (real time) Tuesday(!) (around 8 AM) I presently consider the most likely date for the beginning of the poleshift of Joshua’s Long Day, cf. my latest version (of this now obsolete Excel file!:)

Itinerary_for_Jerusalems_during_Joshuas_long_day-v.7.0.xls.

Pending further more exact analysis of this poleshift, including auto-cad modeling…

Interestingly, I notice that on July 13, 1425 BCE, 2 weeks following that poleshift associated full moon, there was a Total solar eclipse! Which eclipse, barring bad weather conditions, would have been visible and total at that location (14.0827 S 37.0762 W) of Jerusalem at that time, i.e. on July 13, 1425 BCE at 07:47 AM local time; obscuration: 100%; magnitude: 1.011; duration of totality: 3min 4.6sec; altitude: 18.6 deg; azimuth: 058.6 deg..

However, considering also the extreme weather conditions, including extreme planetary wide volcanic activity, earth quakes, tornadoes, etc., it is likely that even a total solar eclipse of 3 minutes duration may have been indistinguishable from the rest! Accordingly, I have found no specific notation in the Scriptures re such a total solar eclipse at the time of Joshua’s Long Day.

[86] Please cf. footnote #92!

[87] I notice that the 17 kings of the Amorites (cf. listing #11 in footnote #91!) are listed as ##12-28 of the 31 kings referenced in Book of Jasher 89:51. But the kings listed as ##29-30 are also listed with #11. Accordingly, although it may seem from a superficial reading of Jasher 89:29-51 as though the battle of the poleshift took place immediately after Jericho and Ai had been conquered, a closer study of these scriptures seems to indicate that this battle and this poleshift took place very near the very end of the five years referenced in Jasher 89:54-90:1, and that the very brief listing of all of those wars referenced in Jasher 89:29-51 are more to be understood as a final summary of past victories. This understanding seems to be supported also by the Hebrew words of Book of Jasher 89:29, beginning with וילך יהשע אחרי כן וכל האם אשר אתו אל מקדה ביום ההוא. That is, a new sentence is beginning with the fifth word in verse 29. Not as translated “And Joshua went afterward with all the people…”

Accordingly, I find the most likely scenario being that this poleshift took place in either the 1^st of said five years, or else in the 5^th year, but most likely in the 5^th of those five years following the crossing of Jordan. That is, in the year 1426/1425 BCE.

[88] Book of Jasher 88:55-57; 63-65; 89:8, 23, 29, 51, 54; 90:1:

88:55 And when Adonizedek king of Jerusalem heard all that the children of Israel had done to Jericho and to Ai, he sent to Hoham king of Hebron and to Piram king at Jarmuth, and to Japhia king of Lachish and to Deber king of Eglon, saying,

56 Come up to me and help me, that we may smite the children of Israel and the inhabitants of Gibeon who have made peace with the children of Israel.

57 And they gathered themselves together and the five kings of the Amorites went up with all their camps, a mighty people numerous as the sand of the sea shore.

. . .

63 And when they were smiting, the day was declining toward evening, and Joshua said in the sight of all the people, Sun, stand thou still upon Gibeon, and thou moon in the valley of Ajalon, until the nation shall have revenged itself upon its enemies.

64 And the Lord hearkened to the voice of Joshua, and the sun stood still in the midst of the heavens, and it stood still six and thirty moments, and the moon also stood still and hastened not to go down a whole day.

65 And there was no day like that, before it or after it, that the Lord hearkened to the voice of a man, for the Lord fought for Israel.

. . .

89:8 The sun and moon stood still in heaven, and thou didst stand in thy wrath against our oppressors and didst command thy judgments over them.

. . .

23 So Joshua and all Israel with him returned to the camp in Gilgal, after having smitten all the kings, so that not a remnant was left of them.

. . .

29 And Joshua went afterward with all the people that were with him on that day to Makkedah, and he smote it with the edge of the sword.

. . .

51 So Joshua and all the children of Israel smote the whole land of Canaan as the Lord had commanded them, and smote all their kings, being thirty and one kings, and the children of Israel took their whole country.

. . .

54 For five years did Joshua carry on the war with these kings, and he gave their cities to the Israelites, and the land became tranquil from battle throughout the cities of the Amorites and the Canaanites.

90:1 At that time in the fifth year after the children of Israel had passed over Jordan, after the children of Israel had rested from their war with the Canaanites, at that time great and severe battles arose between Edom and the children of Chittim, and the children of Chittim fought against Edom.

[89] Seeing that the war going on at the time of Joshua’s Long Day was - at least per a superficial reading - only the third of the 31 wars carried out over the five years of war referenced in Jos 11:18 and Jasher 89:29-47, 54; 90:1, it may seem as if the poleshift took place either in the same year as the crossing of the Jordan, or else following the event recorded in Joshua 10. That is, during or after the Sabbatical year. However, NOT so upon a closer study! Indeed, why would such a third war wait until the fourth, that is, the year beginning immediately following said Feast of Tabernacles, or even the fifth, of those five years, before proceeding with the remaining 31-2=29 wars? Such a scenario does not make any sense. Please, see footnote #89 for more details, and for my conclusion re the order and timing of this matter!:

1. Jericho

2. Ai

3. Makkedah

4. Libnah

5. Lachish

6. Gaza

7. Eglon

8. Hebron

9. Debir

10. all the kings of the Amorites from Kadesh-barnea to Azah

11. Jabin king of Chazor heard all that Joshua had done to the kings of the Amorites, Jabin sent to Jobat king of Midian, and to Laban king of Shimron, to Jephal king of Achshaph, and to all the kings of the Amorites… seventeen kings…

12. all the kings of the Amorites… seventeen kings…

13. all the kings of the Amorites… seventeen kings…

14. all the kings of the Amorites… seventeen kings…

15. all the kings of the Amorites… seventeen kings…

16. all the kings of the Amorites… seventeen kings…

17. all the kings of the Amorites… seventeen kings…

18. all the kings of the Amorites… seventeen kings…

19. all the kings of the Amorites… seventeen kings…

20. all the kings of the Amorites… seventeen kings…

21. all the kings of the Amorites… seventeen kings…

22. all the kings of the Amorites… seventeen kings…

23. all the kings of the Amorites… seventeen kings…

24. all the kings of the Amorites… seventeen kings…

25. all the kings of the Amorites… seventeen kings…

26. all the kings of the Amorites… seventeen kings…

27. all the kings of the Amorites… seventeen kings…

28. all the kings of the Amorites… seventeen kings…

29. Simron

30. Achshaph

31. Adulam. Adulam is mentioned also in Book of Jasher 40:23; 45:4.

[90] As best I can tell, Joshua’s Long Day, and the associated poleshift, took place within the latter half of said fifth year after the crossing of the Jordan. Based upon the record as ordered in the Book of Joshua, based upon the specifics described also in the Book of Jasher, and more, this scenario makes the most sense. For details, please cf. footnotes #91 and #89!

[91] See footnote #92!

[92] SNB re pre-Joshua’s Long Day Jerusalem horizon (47.16º N; 99.7º E; 860 MAMSL; Time zone: +6.647 hrs) on (Julian Day calendar) Sun Sep 23, 1426 BCE sunset: 18:26:43; moonset: 19:25:43; lag: 59min 00sec; illum.: 3.10%  Tishri 22 began at sunset (Julian Day calendar) Sun Oct 14, 1426 BCE  Tishri 22, 1428 BCE began at sunset on a Wednesday, four week days earlier than as indicated per the Julian Day calendar reckoning.

Double checking for different location, i.e. if the beginning of the 5^th year occurred after Joshua’s Long Day:

SNB re Jerusalem horizon - pre-Hezekiah's 15th year (14º 11’ S; 37º 13’ W; Time zone: -2.48 hrs) on (Julian Day calendar date) Sat Sep 22, 1426 BCE; sunset: 17:57:36; moonset: 18:46:52; lag: 69min 16sec; illum.: 1.19%  Tishri 22 began at sunset (Julian Day calendar date) Sat Oct 13, 1426 BCE, which day was a Thursday, two week days earlier than as indicated per the Julian Day calendar reckoning.

[93] SNB re Jerusalem horizon - pre-Hezekiah's 15th year (14º 11’ S; 37º 13’ W; Time zone: -2.48 hrs) on (Julian Day calendar date) Thu Sep 11, 1425 BCE; sunset: 17:55:44; moonset: 19:24:31; lag: 88min 47sec; illum.: 3.56%  Tishri 21 began at sunset (Julian Day calendar date) Wed Oct 1, 1425 BCE, which day was a Monday, two week days earlier than as indicated per the Julian Day calendar reckoning.

[94] See footnote #Error! Bookmark not defined.!

[95] SNB re pre-Joshua’s Long Day Jerusalem (47.16º N; 99.7º E) horizon on Mar 23, 1420 BCE; sunset: 17:49:47; moonset: 19:14:01; lag: 84min 14sec; illum.: 1.96%  Abib 1, 1420 BCE began at sunset Mar 23, 1420 BCE.