(Excerpts from "The Quest For The Calendar", by Brother MattithYah (electronic version, free download)
Well, another year has passed; we have a new list of resolutions to fulfil, and all in all, we are expectantly looking forward to the wonderful year ahead. So, Happy New Year....... but wait! Shouldn't we first consider what Yahweh says?
What Yahweh Says
Genesis 1:14-18 "And Elohim said, 'Let lights come to be in the expanse of the heavens to separate the day from the night, and let them be for signs and appointed times, and for days and years, and let them be for lights in the expanse of the heavens to give light on the earth.' And it came to be so. And Elohim made two great lights: the greater light to rule the day, and the lesser light to rule the night and the stars. And Elohim set them in the expanse of the heavens to give light on the earth, and to rule over the day and the night, and to separate the light from the darkness. And Elohim saw that it was good." "
We shall first consider that it is Yahweh which sets the true times and seasons. Yahweh's purpose in revealing His calendar to humanity was to enable us to identify with Him and keep our appointments with Him as He set them! When Elohim refashioned the surface of the earth, He purposefully set in motion a means whereby we could determine His set apart times. This brings us to point #2.
Yahweh created signs in the heavens, and He ordained that they be for signs, appointed times, days and years. The signs in the heavens are of precedence in Yahweh's plan for mankind, and we see that Yahweh deemed their institution as good. Let's take careful notice to the roles of these great lights in verse 14. And Elohim said, Let lights come to be in the expanse of the heavens to separate the day from the night. So here we see that their first purpose is to divide or separate the daylight hours from the hours of darkness; a task which they dutifully preform each and every day. Continuing on, we find that Yahweh said, "Let them be for signs and appointed times, and for days and years" (vs 14). Here we have our first Scriptural instructions on interpreting these signs; we find that they are to be signals of appointed times (Moedim), and also days and years. Notice here that Yahweh did not say, let one be for one thing, and the other for something else. He said, "Let THEM be for signs and appointed times, and for days and years", therefore, both sun and moon must preform a role in determining all three of these events. This is confirmed in verse 15 where both lights are still working together. "And let THEM be for lights in the expanse of the heavens to give light on the earth." Then continuing down to verse 16, notice which lights Yahweh created at the renewal of the earth. "Elohim made two great lights: the greater light to rule the day, and the lesser light to rule the night and the stars." Whereby we see that the lights which Yahweh created at the renewal of the earth were the sun and the moon, because the stars had already been created "in the beginning". Therefore, it is by these great lights, namely the sun and the moon, that time is to be determined.
The English word "year" in Gen 1:14 is a translation of the Hebrew #8141, "shaneh", meaning "a year (as a revolution of time)". Because Elohim has determined that both sun and moon preform a role in the Scriptural calendar, we now must further discover what these roles are, and thereby the individual relationships of the sun and moon to the Scriptural year. We shall begin this aspect of our study by searching for Scriptural evidence regarding when and how the year is to begin.
2 Sam 11:1. "It came to be at the teshuwbah hayah shaneh, at the time sovereigns go out to battle, that David sent Yo'ab and his servants with him, and all Yisrael, and they destroyed the children of Ammon and besieged Rabbah...."
1Ki 20:22,26 "And the prophet came to the sovereign of Yisrael and said to him, 'Go strengthen yourself...for at the teshuwbah hayah shaneh the sovereign of Aram is coming up against you....And it came to be, at the teshuwbah hayah shaneh, that Ben-Hadad mustered the Arameans and went up to Apheq to fight against Yisrael."
1 Chron 20:1 "And it came to be at the teshuwbah hayah shaneh, at the time sovereigns go out to battle, that Yo'ab led out the power of the army and destroyed the land of the children of Ammon..."
The Hebrew phrase, teshuwbah hayah shaneh, is translated as "the turn of the year", "the spring of the year", or "after the year was expired", depending on the translation. H8666. teshuwbah is pronounced tesh-oo-baw' or teshubah, is derived from word H7725, and means "a recurrence (of time or place); a reply (as returned):--answer, be expired, return." The TWOT item 2340f, teshuba, states that this word is used '5 times in reference to the spring as the "turn" of the year' (2Sam 11:1; 1Ki 20:22,26; 1Chr 20:1; 2Chr 36:10).
Regarding the "time that sovereigns go out to war", the "New Manners and Customs Of the Bible" gives us the following insight:
"After the year was expired (KJV rendering) is literally ''at the return of the year''; that is, in the Spring, as shown in the NIV. This was the time of year for the commencement or renewal of military movements, the season of severe storms being over, and the ground starting to dry after the winter snow and rains".
Interestingly enough, the Gregorian month which coincides approximately with the beginning of the Scriptural year is called "March", without doubt being named after "mars, the mighty one of war".
Exodus 34:22. "And preform the....Festival of Ingathering at the tequwphah hayah shaneh"
2 Chronicles 24:23 "And it came to be, at the tequwphah hayah shaneh, that the army of Aram came up against him..."
Psalm 19:6 "[The sun's] rising is from one end of the heavens, and its tequwphah hayah shaneh to the other end; and naught is hidden from its heat."
The phrase, tequwphah hayah shaneh, is translated as, the turn of the year, circuit, or year's end, depending upon the translator. Tequwphah, pronounced tek-oo-faw'; or tequphah, is from H5362., and means "a revolution, i.e., (of the sun), course, (of time); lapse:--circuit, come about, end; (used 4 times in Scripture).
Herein we find that the festival of Ingathering or Sukkot occurs at the tequwphah. Because the year does not end after only six months, the phrase cannot be referencing the end of the year. Considering however, that the autumn equinox occurs during the season of Sukkot, we may have a clue. Heading backward into time six months, we arrive at the vernal equinox at the time of Pesach. Therefore we have strong indication that teshuwbah and tequwphah are the Scriptural terms referencing the equinoxes which divide the Scriptural seasons of summer and winter. Furthermore, the phrase, Tequwphot Nisan, continues to be the secular Jewish term for what we know as the March Equinox, or Northern Hemisphere Spring Equinox today.
Conclusion: Yahweh says that the sun and moon are both for signs of months and years. There must therefore, of necessity, be both a solar and lunar sign which corresponds with the new year.
Because Sukkot is to be preformed at the season of the tequwphah, or autumn equinox, and because this is occurs approximately 6 months after the teshuwbah, or vernal equinox, we must conclude that the season of the teshuwbah hayah shaneh, or vernal equinox, is the season of the new year.
Finally, because the season of the new year must be marked by a solar and a lunar sign, it is in the vernal equinox that the solar sign must be found.
Sign Of The Spring
Although the season of the equinox is easily determined by counting the lighted hours in a day, there remains a question to be answered, and thereby a problem which must be solved; namely that of which new moon is to begin the first month? Is it the new moon before the equinox, after the equinox, or closest to the equinox? We find our first indication in the instructions which Yahweh gives for the Passover observance.
Exodus 12:2. "This month [chodesh] is the beginning of months for you, it is the first month of the year to you."
In Deuteronomy 16:1, Yahweh describes this month as that of Abib. "Observe (shamar) the month (chodesh) of Abib, and preform the Passover
to Yahweh your Elohim, for in the month of Abib Yahweh you Elohim brought you out of Egypt by night."
The Hebrew shamar, #H8104, means "to protect, take heed, mark, to watch.", from whence we obtain the English translation, "observe". Therefore the meaning of the Hebrew gives the essence of watching and waiting for the first month. In fact, shamar is at times translated as "watch" as demonstrated by the following verse.
Psalm 130:6 "My being looks to Yahweh, More than those watching [shamar] for morning, more than those watching [shamar] for morning."
Abib, as referenced in Deuteronomy 16, is actually an adjective. In order to determine what we are to watch for, we must determine the meaning of this
adjective through a thorough examination of the Hebrew word #24, Abib.
From GESENIUS' HEBREW CHALDEE LEXICON TO THE OLD TESTAMENT, Baker Books, 1996, and also the Aid to Bible Understanding we find the
following definition.
"The original name of the first lunar month of the [Hebrew] calendar. ...The name is understood to mean "ripening grain" or "green ears," and It was during this month that the barley harvest took place, followed some weeks later by the wheat harvest. Following the Babylonian exile this name was replaced by the name Nisan."
From STRONGS EXHAUSTIVE CONCORDANCE OF THE BIBLE:
"From an unused root (mean. to be tender); green, ie. a young ear of grain, hence the name of the month Abib or Nisan:-- abib, ear, green ears of corn"
From THE STRONGEST STRONGS, Updated and Improved Edition, 2001.
"(Month of) abib, the first month of the [Hebrew] calendar equal to Nisan (March-April); head (of grain), already ripe, but still soft:-Abib (6), green ears of corn (1), in the ear (1)"
From THE THEOLOGICAL WORDBOOK OF THE OLD TESTAMENT (TWOT); Harris, Archer, and Waltke; 1980; Moody Press; Chicago.
"Barley. This noun refers to barley that is already ripe, but still soft, the grains of which are eaten either rubbed or roasted (KB). The ASV and RSV agree (but see Lev 2:14). The seventh plague brought ruinous hail upon Egypt's barley crop at least two weeks before it was fully ripened and ready for harvest (Ex 9:31)..... According to Lev 2:14 the grain offering [of firstfruits] was to consist of the firstfruits of abib."
From the NEW AMERICAN STANDARD EXHAUSTIVE CONCORDANCE or the Bible; The Lockman Foundation; 1981.
H24. abib, [1b]; from an unused word; fresh, young ears, also Canaanite name for the first month of the Jewish calendar:-- [translated in Scripture as]
Abib(6), ear(1), fresh heads(1), grain(1).[15]
Some counter that 'abib' only means tender. They then state that when something is tender, it is by implication also young, and extend this to mean that the month of Abib is tender or young, as in being the first month of the year. Therefore such a definition relies upon implied and figurative meanings instead of the literal meaning of the word.
Reconsidering the definition of Abib from Strong's, we find that the meaning of "tender" is not applied to "abib" at all, but to the unused root from which it comes. The word "tender" is found approx. 34 times in the older writings, the majority of occurrences being translated from Hebrew #7390 and #7401. H7390 being "rak, from 7401; tender (literal or figurative); by impl. weak". while H7401 is "rakak, a prim. root; to soften" (intrans. or trans.), used figuratively." In this we find that the meaning of 'rak' is 'tender', either literally or figuratively, and 'weak' by implication. This is the exact meaning which those in opposition to abib barley attempt to attach to the word. If the meaning of 'abib' was as they suggest, then 'rak' would be the proper word to use, and then why was it not? Namely because the meaning of Abib is literal and specific to barley.
It is interesting to note that the Hebrew 'rak' is used many times in describing tender plants (Deut 32:2, 2 Sam 23:4, Job 38:27, etc.), yet never as a description of barley. It is even more interesting to note that "abib" is used only 8 times throughout the entire Scriptures, and these occurrences are as follows:
Exodus 9:31. "And the flax and the barley were smitten, for the barley was abib, and the flax was in bud."
In this verse, abib clearly references a state of the barley; a young state in which the hail ruined the heads of grain, thus making it unusable. If
the barley had been fully ripe, the grain would have been merely knocked to the ground and gathered up at a later time, as we shall discuss
shortly. Yet the plague of the hail made it unfit for use. This was the seventh plague.
Following the tenth plague, we find Yahweh's instructions for which month is the first month of the year.
Exodus 12:2. "This month is the beginning of months for you, it is the first month of the year for you."
The barley was in the abib several days previous, and therefore was ruined by the hail. As we have already learned, barley remains in this abib
stage for some time, the month in question certainly falls at the time of year when the barley crop is in the abib stage of development. This is
confirmed by the following verses.
Exodus 13:4. "Today you are going out in the month of Abib".
Exodus 23:15. "Guard the festival of unleavened bread. Seven days you eat unleavened bread, as I command you, at the time appointed in the month of Abib - for in it you came out of Mitsrayim - and do not appear before me empty handed."
Exodus 34:18. "Guard the festival of unleavened bread. For seven days you eat unleavened bread, as I commanded you, in the appointed time of the month of Abib, because in the month of Abib you came out of Mitsrayim."
Taking special notice to Exodus 23:15, we find a command to not appear before Yahweh empty handed during the Passover in the month of Abib. The question of what we are to bring is answered in Scripture as well.
Lev. 2:14. "And if you bring a grain offering of your first-fruits to Yahweh, bring for the grain offering of your first-fruits abib roasted on the fire, crushed heads of new grain."
Herein Scripture defines abib as new grain. Because the departure from Egypt occurred when the barley was in the abib stage and soon to be harvested, it is obvious what this new grain is.
Deut. 16:1. "Guard the month of Abib, and preform the Passover to Yahweh your Elohim, for in the month of Abib Yahweh your Elohim brought you out of Mitsrayim by night."
We shall herein notice the wording, "month OF abib". Instead of being used as a description of where Abib is located in the year, this verse instead defines abib as something which occurs within the first month. The placement of the month of abib in the year is determined by Exodus 12:2 where we are told that the month of abib is the first month of the year.
Therefore from Scripture we find that abib is specific to barley, and is nowhere used as a description of another grain, nor as meaning 'tender' in a figurative sense. If such was the case, abib would be used far more frequently throughout Scripture, and we would also be left without an accurate means to determine the start of the Scriptural year. We shall now precede to determine the exact stage during which barley is considered "abib".
"Barley matures in a relatively short period of time and is, therefore, adapted to growing in northern latitudes and also at high altitudes where the frost free seasons are relatively short. It is grown north of the Arctic Circle and at the equator, in Tibet at an altitude of 10,000 feet, and in tropical countries during winter." (The Encyclopedia Americana, Volume 3, page 257, under 'Barley")
The Karaite Korner; World Karaite Movement, 1998-2002 provides us with the following insight on Abib and barley.
"The precise meaning of Abib must be reconstructed by going into the fields and studying the barley and cross-referencing this with the Biblical evidence. The Bible often speaks of 'Abib parched in fire'. This refers to grain which is developed enough to be eaten after it has been parched. If it is too 'soft and chewy' the roasting will dry up the kernel leaving an empty husk."
From agriculturists, we learn that a couple of weeks must elapse between the time of barley in the green ear and the yellowing of the ears. Thus, there is always sufficient time between the green stage and the barley being ripe enough for waving when it is needed. The barley harvest always occurs near the equinox, and that I am aware of, never before. The first fruits of this grain are used in the Wave Sheaf offering during the week of Pesach.
For some additional information on abib barley, we shall refer to an article published by The Congregation Of YHWH AT Eldon Missouri.
"In today's world, barley is combined with machinery. But, before that, it was cut with a sickle. It was cut when it was about ripe, but not quite. There was a reason for that. If it were totally ripe, the barley seeds would fall out when the sickle cut them. So, in order not to lose their grain, they cut it about 2 weeks before the harvest, tied it into sheaves, took it to the threshing floor to dry, see the book of Ruth, then after it was dry, it was harvested by "waving", "shaking", "beating" etc. Before that occurred, they were (each family) to take a sheaf to Jerusalem to be waved before Yahweh. Lev 23. At that time it was the beginning of the Barley Harvest.
This is paraphrase from the "Encyclopedia of Organic Gardening". Under the heading "Barley" it says to grow barley as you would wheat. Barley is harvested the same as wheat: cut, bundled and shocked to dry. Under the heading "Wheat" it says that as it ripens, wheat turns dull yellow, and the kernels become brittle, BUT, if you thresh by hand, cut the wheat when it is still slightly green. The stalks should be yellow with green shot through them. It must be bunched for threshing. Tie the bundles, allow them to dry. The grain will ripen in about two weeks and can then be threshed.
I think it is interesting that a farmer knows exactly how to cut, dry and harvest the Barley. This writer had a hand in that when he was young. As a young boy growing up on a small dirt farm in southern Indiana, farming with a team of horses, we cut wheat and barley the same way Israel did in the old days. We cut it with a mowing scythe , gathered the wheat or barley up, laid it in sheaves in the back of a wagon, pulled by a team. Then we would allow it to dry, and all neighbors would take their wheat or barley to the only neighbor who had a threshing machine to get it harvested. It was a grand day, as the neighbors would gather, while the ladies would prepare a meal outside under a large tree. Each farmer would take his turn pulling his wagon up to have it threshed. You cannot cut wheat or barley when it is totally ripe, as all the grains will fall out on the ground. Recently, I went to the state fair in Missouri. While sitting down to a meal, I was able to engage a couple of very elderly men who were retired farmers. I took them back before modern machinery in their memory. They both described the way barley was harvested like I have said above. I suggest any reader to search out an elderly farmer in his 80's or so and ask him about harvesting barley or wheat!
Another thing that you read a lot about nowadays. "When the barley is abib"......The month of Abib is the month when the barley has reached the stage to
harvest. The Barley 2-3 weeks or 15 to 21 days after the beginning of the month. The month "Abib" could be called the month when the Barley is green and
when it is ripe to harvest.
Young, tender Barley? Many today seem to think the Wave Sheaf was of Young, tender Barley. Does this sheaf represent the Messiah, Yahshua? Of course it
does. Was He young, tender? No, He was fully mature, ripe just as the Sheaf should be, ready to harvest."
In review: The sign signifying the season of the vernal equinox (i.e. spring) is the appearance of abib barley in the fields.
Abib barley is the stage at which the grain is ripe, yet still somewhat green, whereby the seeds will not fall from the head during the scything associated with
harvest before modern combining techniques.
The first month of the year is that which the barley is cut at the beginning of the month, so that it will have dried (yellowed) and be ready for the threshing and
wave sheaf two weeks later, during the week of Pesach.
The barley harvest in Israel lasts from the month of Abib (March/April) to Zif (April/May). Therefore, if at one new moon. no barley is abib, the correct stage of
growth will be present by the next new moon, thereby marking the first month of the year.
Herein is the earthly sign of the teshuwbah hayah shaneh, or spring equinox identified. As well, the question of which new moon begins the first month (before, after, or nearest the equinox) is resolved; for based upon the instructions given in Exodus 12:2,13:4, the first new moon of the year is that which occurs when abib barley is present.
Verification Of The New Year Season
Before we continue, we must first ascertain that our beginning point of the year is correct; therefore we shall precede to test its weight on the scale of additional Scriptures. We will begin by examining another crop which was ready to harvest at the time of Yisrael's flight.
Exodus 9:31,32. And the flax and the barley were smitten, for the barley was in the head, and the flax was in bud. But the wheat and spelt were not smitten, for they were late crops."
Herein we discover that besides barley in the abib, there was also flax in the bud, and ready to be harvested as well. In order to determine when the flax is in bud, we shall next examine the agricultural seasons in Israel. The following is obtained from the Readers Digest book entitled "Jesus and His Times", pages 100-101.
· Tishri (Sep/Oct) First rains Ploughing begins
· Heshvan (Oct/Nov) Ploughing / grain planting
· Kislev (Nov/Dec) Grain planting continues
· Tebeth (Dec/Jan) Main rains
· Sebat (Jan/Feb) Adar (Feb/Mar) Spring rains Almond in bloom / flax harvest
· Abib (Mar/Apr) Barley harvest begins
· Zif (Apr/May) Barley harvest completed
· Sivan (May/Jun) Dry season Wheat harvest begins
· Tamuz (Jun/Jul) Wheat harvest completed / first figs
· Ab (Jul/Aug) Summer heat Vintage (grape harvest) begins
· Elul (Aug/Sep) Date harvest / summer figs
From the above table it is evident that together, the flax and barley harvests spanned a 3 month period. In order for the two to overlap, as they obviously did, and we are left with the middle month, that of present day March, therefore it apparent that the Exodus took place during this month.
We shall continue our quest by examining several of the plagues which Yahweh sent upon Egypt.
Witness Of Plagues #2-4
Plague #2
"Exodus 8:2-4,6. I am smiting all your border with frogs. And the river shall swarm with frogs which shall go up and shall come into your house, and into your bedroom, and on your bed, and into the houses of your servants, and on your people, and into your ovens, and into your kneading bowls, and the frogs shall come up on you and on your people and on all your servants. So Aharon stretched out his hand over the waters of Mitsrayim, and the frogs came up and covered the land of Mitsrayim."
Plague #3
Exodus 8:16,17. "And Yahweh said to Moses, Say to Aharon, Stretch out your rod, and strike the dust of the land, so that it becomes gnats in all the land of Mitsrayim.....and it became gnats on man and beast. All the dust of the land became gnats in all the land of Mitsrayim."
Plague #4
Exodus 8:21,24. "If you do not let my people go, see,I am sending swarms of flies on you and your servants, and on your people, and into your houses. And the houses of the Mitsrites shall be filled with swarms of flies, and also the ground on which they stand......And Yahweh did so, and thick swarms of flies came into the house of Pharaoh and into his servants houses and into all the land of Mitsrayim, and the land was ruined because of the swarm of flies."
Insects such as gnats and the tsetse fly, the latter of which are the most probable cause of the 5th plague on the livestock, are abundant during the months of rain in Egypt. In turn, the frogs are also active during these seasons, for food is plentiful. In addition to rain, the temperature must be favourable for them to exist in vast numbers. Under cooler weather conditions however, insects and amphibians are sluggish and inactive, therefore it is unlikely that such plagues would occur under cool conditions. On the other hand, amphibians such as frogs are not abroad in the heat, unless they are seeking moisture in the houses of the Egyptians due to the river's turning to blood. With this in mind, we shall consider the following information from http://www.world-odyssey.com/egypt/egypt-essential-info.htm regarding the seasons of Egypt.
"WINTER (DECEMBER - FEBRUARY)
In general, the temperate winter stretches from December to February with warm, clear days and cold nights. On average, the daytime temperatures reach
around 68F and this contrasts dramatically with nighttime temperatures that can fall to 45F or lower in some areas. Temperatures in the south tend to be a
little higher as one heads into the desert. There can be rain during this period and there can also be significant snowfall on Mt. Sinai.
SPRING (MARCH - MAY)
During this period temperatures start to rise as winter recedes and daytime temperatures reach 85F or even higher in the southern desert regions. It can
remain cool at night in the desert and it can be windy, but warm, clear days are the norm and generally there is little or no rain at this time.
SUMMER (JUNE - AUGUST)
The summer season lasts from early June until August and this is when much of the country can become extremely hot with daytime temperatures of over 100F
with nights being cooler, but quite balmy in most places. The Red Sea coast is cooled by the sea breezes. The summer months are the driest months of the year
with very few places experiencing any rain.
AUTUMN (SEPTEMBER - NOVEMBER)
As the summer comes to an end, the daytime temperatures decrease to a more comfortable level between 70F and 80F, although the evenings can start to get a
little cooler especially in the desert. The autumn is similar to the spring with warm, clear and sunny days and normally there is very little rain during this
period."
From this it is certain that the plagues in question did not occur between June and August, for there is no rain at these times; therefore frogs and flies are
non-abundant, if seen at all. Furthermore, it is unlikely that the plagues occurred between December and February, for although there is rain at these times, the
temperatures are cool. Furthermore, the frogs would not swarm through the houses seeking moisture and shade under such conditions, for these would both exist
in more natural surroundings outdoors. Therefore we are left with either spring or autumn as the seasons of occurrence.
Witness of Plague #6
Exodus 9:18,23,24. "I am causing very heavy hail to rain down, such as has not been in Mitsrayim, from the day of its founding until now....then Moses stretched out his rod toward the heavens and Yahweh sent thunder and hail, and fire down to the earth. And Yahweh rained hail on the land of Mitsrayim. Thus there came to be hail and fire flashing continually in the midst of the hail, very heavy, such as had not been in all the land of Mitsrayim since it became a nation."
This plague requires a rainy season to be present, and yet also a time of year which is warm, for these are the conditions under which electrical storms and hail generally occur. Although Egyptian summers are hot, there is no rain, and thus no hail. While rain is present during the winter, the temperature and other climatic conditions are not then suited to the natural phenomenon which the Exodus account describes. The seasons which best fit the requirements are those of Spring and Autumn once again.
Witness Of Plague #8
Exodus 10:4-6,13,14. "[Locusts] shall cover the surface of the land, so that no one is able to see the surface of the land. And they shall eat the rest of what has escaped, which remains to you from the hail, and they shall eat every tree which grows up for you out of the field. And they shall fill your houses......And the locusts went up over all the land of Mitsrayim and settled within all the borders of Mitsrayim, very grevious."
"The mass movements of the so-called migratory locusts of N Africa (Locusta) and North America (Melanoplus) are actually irruptions; however, the N African desert locust (Schistocerca) makes true migrations between its winter and summer breeding grounds." (http://www.factmonster.com/ce6/sci/A0859640.html)
"They attack in hard-to-predict cycles about once every ten to 20 years, emerging when weather conditions in their breeding grounds around the Red Sea and on stopovers on their invasion routes are just right for them to multiply." (http://www.futureharvest.org/news/locustpressrelease.shtml)
Herein we find that the desert locust breed during winter and summer; therefore the migrations between these two breeding grounds occur in the spring. Because the desert locust invasions occur during these migrations, the 8th plague also bears evidence to a spring new year.
When is the locust season according to Scripture?
Ecclesiastes 12:5. ....The almond tree blossoms, and the grasshopper becomes a burder and desire persishes.
According to The Strongest Strongs Exhaustive Concordance of the Bible, pg. 1713, and other agricultural resources, Adar (Feb/Mar) is the season of amond blossoms and the citrus harvest in Israel. This is therefore another evidence that the locust plague occurred in the Spring, and when we compile this atop the other evidence which we have obtained thus far, it can be further pin-pointed to approximately present day "March".
Witness Of Plague #9
Exodus 10:19, 21-23. "And Yahweh turned a very strong west wind, which took the locusts away and blew them into the Sea of Reeds. Not one locust was left within all the border of Mitsrayim..... And Yahweh said to Moses, Stretch out your hand toward the heavens, and let there be darkness over the land of Mitsrayim, even a darkness which is felt. And Moses stretched out his hand toward the heavens, and there was thick darkness over the land of Mitsrayim for three days. They did not see each other, nor did any rise from his place for three days, while all the children of Yisrael had light in their dwellings."
Scholars generally agree that the plagues occurred in the time period 1260 BC, or approximately 1000 years after the pyramids were built. At this time, Egyptian life centred around Memphis, just south of present-day Cairo, while Goshen is believed to have been 50-80 miles northeast. The thick darkness is generally concluded to have been a dust storm; something capable of leaving the Egyptians in darkness while the Yisraelites had light. We shall precede to consider the authenticity of this claim.
Because most of the rain in Egypt is received from December through "February", these months do not provide the necessary requirements for dust storms. Although the summer months are dry, they do not fit other requirements previously mentioned. Because Spring and Autumn are the beginning and ending of the rainy season, it is possible for dust storms to occur in such time periods, for not much rain is received.
Referring to the New Standard Encyclopedia, we find that
"April and May [in Egypt] can be uncomfortable because of the khamsin, a scorching, dry wind from the southwest. It often carries large amounts of dust and sand, and may to great damage to crops." (Volume 4, page E77, Egypt)
This accurately fits the description of a "very strong west wind" which blew the locusts away. Furthermore, the dust storms caused by these winds can last for several days, causing thick darkness which can be felt. This affirms that the darkness mentioned in the Exodus account was a result of the khamsin, and therefore also evidences a Spring new year.]]
Witness Of The Sabbatical Cycle
We have by now thoroughly covered the plagues of Egypt. Accordingly, we shall precede to the remaining books of the Tanakh, or former writings.
Leveticus 25:8-10. "And you shall count seven Sabbaths of years for yourself, seven times seven years. And the time of seven Sabbaths of years shall be to you forty-nine years. You shall then sound a ram's horn to pass through on the tenth day of the seventh month, on the day of Atonement, cause a ram's horn to pass through all your land. And you shall set the fiftieth year apart, and proclaim release throughout all the land to all its inhabitants, it is a jubilee to you. And each of you shall return to his possession, and each of you return to his clan."
According to commands in Torah, the land possession of the tribes was not to be sold out of the family forever, but was to be returned in the Jubilee year. In consideration of the calendar, we shall take notice to the time of year that the Jubilee year began, namely on Yom Kippur, or the Day of Atonement. Therefore the year of Jubilee began in the 7th Scriptural month, and we must determine why. First and foremost we shall consider that the Jubilee redemption took place once the crops of the year were gathered in and before the next agricultural year began. In this way, the farmer did not give away his crops or his effort of tilling along with the land when it was redeemed by it's former owner.
From the previous Israeli harvest season table, we see that the harvest season in ancient Israel began in Adar (Feb/Mar), continuing by stages into autumn when the agricultural year was complete. Ploughing then began in September, in preparation for the upcoming planting season and harvests in the spring. In order for the seventh Scriptural month to be located between planting and harvest cycles, it must occur in the autumn, sometime around September or October. This will cause Abib to fall during the present day months of "March" and April, which of course requires a spring new year.
Witness Of The Jordan
Our next piece of supporting evidence is found in the months during which the Jordan river floods.
Joshua 3:15. ".....Now the Jordan overflows all its banks during all the time of harvest."
Ecclesiasticus 24:25-27. [Yahweh's word] overflows like the Pishon with wisdom, and like the Tigris at the time of firstfruits. It runs over like the Eurphrates with understanding, and like the Jordan at harvest time. It pours forth like the Nile, like the Gihon at the time of vintage.
The questions which we must resolve are #1, When does the Jordan river overflow?, and #2, What is meant by "The time of harvest"? We shall first resolve the question of when the Jordan overflows, as this will identify which harvest is being spoken of, based upon which harvest falls at that time. This in turn will resolve the question of what is meant by 'the time of harvest', and thereby when the beginning of the year takes place.
The overflowing of rivers takes place at the time of firstfruits, while the water volume increases. This has been verified by Scriptures such as the above, the Israeli Consulate, and various agricultural sources. But to verify which months these harvests occurred in during the time in which the Scriptures were written, we must confirm the months during which the Jordan river overflows, and first of all, what makes it to overflow.
Quoting from www.taylorsfbc.org/sermons/WhenGodGetsIntoTheAction.html,
"The crossing occurred in the time of harvest, which, in the lower Jordan valley, comes in April. This was also the season when melting snows on Mount Hermon caused the Jordan to flood.......Ordinarily a small meandering river, at the spring or early harvest, the Jordan rises to 15 feet or more above flood stage and is a raging torrent. This is caused by the melting snows of Mount Hermon and the Lebanon Mountains."
From www.idrc.ca/books/focus/907/chap03.html we find that
Israel has three major storage basins for its stock of water. One is rainwater and melting snow, primarily from Mt. Hermon, which enters the upper Jordan River and then flows into the Sea of Galilee. The other two are the coastal and mountain (Yarkon) aquifers."
This information being obtained, we shall focus on the months during which the Jordan River is most likely to flood.
"Springfed baseflows account for about one-half the annual flow volume of the river in a typical year; the rest is from rainfall runoff. Seasonal variation in flow
is moderated by this large base flow [as seen in table to left]..... The highest flows are sustained in February and March, the lowest flows occur in July and
August." (http://exact-me.org/overview/p30.htm)
This information is also confirmed both by the Encylopedia Britannica and the Israeli Embassy.
In this we find that the river reaches its maximum average levels in "January" and "February", with April and "March" coming next in order. Considering the median average levels, the most likely months to include flooding are "February" and "March", with April having the next highest level.
We shall now consider the lower Jordan River where the account of Yisrael crossing in Joshua 3:15 actually occurred. The average levels of the river are as
depicted in the table to the right, the river sustaining it's maximum and median average levels in "February" and "March", as can be verified at
http://exact-me.org/overview/p34.htm. Much of the water however, is now diverted and never reaches the lower Jordan, although these flow diversions have
only a limited impact on large floods. It suffices to say that because of the present flow diversion, water levels in the lower Jordan were higher in times past than
at the present.
As we have previously seen in when considering the Israeli harvest seasons, there are various harvests in Israel occurring from "February" clean through September, and the Jordan river obviously does not overflow all of this time. So what harvest is being referred to? Considering the information which we have gained, it is the barley harvest which most closely coincides with the flood stages of the Jordan river.
Jeremiah 5:24. [Elohim] gives rain, both the former and the latter, in its season. He guards for us the appointed weeks of the harvest.
This verse is clearly speaking of the 2 appointed harvest festivals, each lasting one week, which when referenced together are the "appointed weeks of harvest". In this it is evident that the harvest of the barley and the vintage are considered to be the principle harvests, as each are associated with the two longest festivals to Yahweh in the year. Because the rivers do not overflow in the autumn, we can ascertain that the ingathering at the end of the year is not the harvest during which the Jordan River overflows; therefore we are left with that of the Barley.
In Joshua 4:18,19, we discover the Scriptural month during which the Jordan overflows at harvest. "And it came to be, when the priests who bore the ark of the covenant of Yahweh had come from the midst of the Jorden and the soles of the priests' feet touched the dry land, that the waters of the Jordan returned to their place and flowed over all its banks as before. And the people came up from the Jordan on the tenth day of the first month, and they camped in Gilgal on the east border of Jericho."
In this we find that:
The Jordan River sustains its highest median average flows from "February" through "March" or April.
The harvest which occurs during this time period is that of the barley in "March" and April.
The month which Scripture records these floods as occurring in is the first month, that of Abib.
Therefore the first month of the year, that of Abib, must of necessity occur in "March" or April.
Witness Of The Prophets
Our next verification of the new year season is taken from amongst the prophets.
Jeremiah 36:22 "The sovereign was sitting in the winter house in the ninth month, with a fire burning on the hearth before him."
This verse gives us several very important clues.
We are dealing with the ninth month of the year, which Scripturally speaking would fall anywhere from mid-November clean through December, and traditionally speaking, would be September.
The sovereign is in a winter house, with a fire in the hearth before him.
We shall now precede to examine the average monthly temperatures throughout the land of Israel, in order to determine during which Gregorian months the sovereign would be in a winter house, in front of a fire, keeping warm. The following information may be verified at www.weather.com/outlook/travel/climatology/monthly/ISXX0010
Jerusalem Israel Average Monthly Temperatures
Month Avg High Avg Low Mean
Jan 53°F 39°F 46°F
Feb 56°F 40°F 48°F
Mar 61°F 43°F 52°F
Apr 70°F 49°F 59°F
May 77°F 54°F 66°F
Jun 82°F 59°F 71°F
Jul 84°F 63°F 73°F
Aug 84°F 63°F 73°F
Sep 82°F 61°F 72°F
Oct 77°F 57°F 67°F
Nov 66°F 49°F 58°F
Dec 57°F 42°F 50°F
Considering that the sovereign is sitting in front of a hearth fire in his house, he is obviously doing so to keep warm. He would most certainly be in a winter house keeping warm in front of a fire in the middle of winter, but he would not be here in autumn. The Israeli mean temperature during the ninth Gregorian month is between 61 and 82 degrees Fahrenheit, needless to say, not the correct weather for a fire in the hearth. In contrast, the ninth month as determined by a spring new year will average approximately 42 to 57 degrees, which is quite a drop, and needless to say, appropriate weather for a fire to keep warm. Therefore the account of Jeremiah the prophet also evidences a spring new year.
The Witness Of Messiah
Our last verification of the Scriptural will be from the example of Yahshua HaMoshiach, our High Priest and mediator between us and the Father.
John 12:1,9. "Yahshua, six days before the Passover, Came to Beth Anyah....Then a great crowd of the Yehudim learned that He was there...."
John 12:12,13. "On the next day a great crowd who had come to the festival, when they heard that Yahshua was coming to Jerusalem, took the branches of palm trees and went out to meet him and were crying out 'Hoshia-na! Blessed is He who is coming in the Name of Yahweh, the Sovereign of Yisra'el'
Turning back two books, we find Mark's account of the Triumphal Entry preceding Pesach once again (Mark 11:1-11). Continuing on in vs. 12-14, we find that "the next day, when they had come out from Beth Anyah, [Yahshua] was hungry. And seeing at a distance a fig tree having leaves, He went to see if he would find any fruit on it. And when he came to it, He found none but leaves, for it was not yet the season for figs. And Yahshua, responding, said to it, 'Let no one ever eat fruit from you again.' and his taught ones heard it."
In the verses which follow, Messiah continued up to Jerusalem for the feast, overturned the tables of the moneychangers, and then "When evening came, He went out of the city. And in the morning, passing by, they saw the fig tree dried up from the roots.. Then Kepha (Peter), remembering, said to Him, 'Rabbi, Look! The fig tree which you cursed has withered'. (Mk. 11:19-21)
The preceding drama is set during the preparation week for Pesach (Passover). From the Scriptural record of our Messiah, we find that he was just; therefore he did not curse the fig tree for no fault of its own. In this time period, Yahshua thought that He might find fruit upon a fig tree, but there was no fruit, for it was not yet the season for ripe figs. Considering that our Messiah is the Son of Yahweh and the Creator of the world, he certainly knew that it was not the season of fig harvest, and this makes us wonder why he searched for fruit. Perhaps the following shall give us a clue.
Describing the fig tree, Nelson's Illustrated Bible Dictionary states the following:
"Fig: A fruit-producing plant which could be either a tall tree or a low-spreading shrub. The size of the tree depended on its location and soil. The blooms of the fig tree always appear before the leaves in spring. When Jesus saw leaves on a fig tree, He expected the fruit (Mark 11:12-14,20-21)."
Departing Bethany for Jerusalem, [Yahshua] is overcome with hunger. From some distance he observes a fig tree well endowed with leaves. Hoping to find some fruit to eat, he makes his way to the tree. He was not expecting to find mature fruit on it because as Mark says, "it was not the season for figs." Gundry further explains: "not even for the early figs that grow on the old wood of the tree and ripen in June, much less for the summer figs that grow on the new wood and ripen August-October. [Yahshua] could hope to find only buds which form just before and as the tree leafs....At maturity early figs are 'very good' (Jer. 24:2,3,5), but buds are of marginal edibility." That was what Yahshua was looking for. small but edible buds that were a sign of future fruit. But he finds nothing, no buds, only leaves: 'No buds now? Well then, no fruit in June -- or ever afterwards."
Although it was not yet the season for ripe figs, it was the season for young figs to be forming, for the tree was already covered in leaves. Because the fig tree was barren of fruit at a time when it should have been there, the tree received Messiah's curse of unfruitfulness. In this, the fig tree may be likened to Yisrae'l, for Messiah sought small but usable buds of understanding, signifying a future harvest of souls. Yet the multitudes were barren of fruit, like as the fig tree in Mark 11. Accordingly, Messiah spoke of new wine skins, thereby referencing the curse of hardheartedness. In this we see that Messiah's real purpose in examining the fig tree was to teach the talmidim a lesson once again, and the barren fig tree, useless to most, served his purpose very well.
We shall now continue to search the Scriptures, in determination of the season during which fig trees bud in the land of Israel.
Song of Songs 2:11-13a. "For look, the winter is past, the rain is over, gone. The flowers have appeared in the earth; the time of singing is come, and the voice of the turtledove has been heard in our land. The fig tree is ripening her figs, and the vines with the tender grapes have a good fragrance...."
"Figs" in the previous verse is the Hebrew 'Pag' (#6291) meaning "early fruit, in context, unripe fig buds" according to Strong's concordance. Therefore based upon the information obtained in Song Of Songs, we see that young figs only appear after the season of winter storms has passed.
Luke 21:29-31. "And [Yahshua] spoke a parable to them, 'Look at the fig tree, and all the trees. When they have already budded, observing it, you shall know for yourselves that summer is now near. So you also, when you see these matters take place, know that the reign of Elohim is near."
Here Yahshua himself informs us that the budding of fig trees signal that summer is near, obviously a description of the spring season.
We shall now consider the temperature requirements of the fig tree to grow and produce, as well as when the season of green and ripe figs occurs in the land of Israel.
"Fully dormant trees are hardy to 12°-15° F, but plants in active growth can be damaged at 30° F. The common fig bears a first crop, called the breba crop, in the spring on last season's growth. The second crop is borne in the fall on the new growth and is known as the main crop. In cold climates the breba crop is often destroyed by spring frosts." ()
"The Interpreter's Dictionary of the Bible states that, "broadly speaking, weather phenomena and climatic conditions as pictured in the Bible correspond with conditions as observed today". The temperature in the area of Bethlehem in December averages around 44ºººº Fahrenheit (7ºººº Celsius) but can drop to well below freezing, especially at night. Describing the weather there, Sara Ruhin, chief of the Israeli weather service, noted in a 1990 press release that the area has three months of frost: December with 29ºººº F. (-1.6ºººº C), January with 30ºººº F (-1.1ºººº C) and February with 32ºººº F (0ºººº C). Snow is common for two or three days in Jerusalem and nearby Bethlehem in December and January. These were the winter months of increased precipitation in [Messiah's] time, when the roads became practically unusable and people stayed mostly indoors." (The Messianic Home, Winter 2000 Issue, Why We Didn't Celebrate Christmas)
From this we may be certain that Yahshua did not observe the month of Abib in the time period of December through February, for temperatures during these two months do not permit fig trees to be completely leafed as was the one which Yahshua encountered.
"First-ripe figs came in the Spring, with the main crop in the Autumn." (http://www.jri.org.uk/news/harvest2001.htm)
"The fig tee is distinguished from almost all others by the extra-ordinary property of producing two crops of fruit in the same year on distinct shoots, in climates congenial to its growth. The shoots formed by the first or spring sap put forth figs at every eye as soon as the sap begins to flow again in July and August. These figs which form the second crop of the year ripen in their native climate during the course of the autumn. The shoots formed by the second flow of sap, commonly called midsummer shoots, put forth figs in like manner at every eye, but elsewhere not until the first flow of sap in the following spring. These last mentioned figs, which form the first crop of each year, ripen in warmer climates during the months of June and July, but not in the United States before September or October." (Encyclopedia Americana, volume 11, page 201, under 'Figs')
And lastly from we are able to gain some firsthand information as to the months during which figs sprout buds and leaves.
This species of fig (left) in Tel Aviv had tender buds about Feb. 20th, 2002; a sign spring was approaching. As warmer weather arrived the tree grew new leaves and branches. The fig tree grew two or three crops. The early summer figs were from late summer or autumn growth of the year before and the late
summer figs were from the spring branch growth.
This sycamore fig tree (right) was in leaf and bearing figs in mid-March of 1999...... [Yahshua] cursed a fig tree during a journey to Jerusalem. The fig tree he
cursed had no figs on it during March or April.
As may be readily seen, the fig tree with tender buds about Feb. 20 is not covered in leaves, whereas the sycamore fig is in leaf and bearing figs (the same stage of growth as that which Messiah encountered) in mid-March, the season of the vernal equinox and upcoming preparation for Pesach. Thereby Yahshua HaMoshiach, through His own example, confirms that the observance of the month of Abib and subsequently Pesach occurs during the present day months of "March" and April. As for us, we are obliged to follow his example, for His testimony is true.
Conclusion
Does Yahweh need to say any more? Suppose that we make a resolution right now; a resolution that next time we say "Happy New Years" it will be in the proper season, and at the proper time. And if we still desire, we we can make a few more resolutions then as well.
Shalom Alechiem, (Peace Be Unto You)
Matthew
(This message is composed of excerpts from "Quest For The Calendar", by bro. MattithYah, [aka Matthew Coover].
Web to www.joyintheworld.info/articles/quest_for_the_calendar.html to read the entire book!)