Archive for category New Year

Beginning the New Year – Pt. 1


moon3When all of the window dressing is removed, we discover that the entire issue about when to begin the year rests with the instructions regarding the Khag of Ingathering and its tequphath (season of the year).

Preliminary Statement
The late Jews tell of four תקופת (tequphath) of the year (spring, summer, autumn, and winter), each calculated as a period following one of the days of a תקופה (tequphah): the vernal equinox, the summer solstice, autumnal equinox, and winter solstice.1

It is also important for us not to confuse the occurrence of a tequphah (i.e., equinox or solstice) with the season (tequphath) although the same word is sometimes used in common speech for both.

To begin with, a tequphah (equinox or solstice), as spoken of by Scriptures, is a solar event, marking a point of passage of the earth around the sun. It represents a day wherein one of two visual effects occur.

1. A solstice day is a day when the sun, as seen along the earth’s horizon, reaches its furthest point of rising or setting either on the north or south.

2. On the day of an equinox, on the other hand, the rising and setting of the sun lies on the horizon precisely in the middle between the two solstice points. As a consequence, the length of the periods of daytime and nighttime on that day of the equinox are almost exactly equivalent.

The Tequphath
The Hebrew word תקופת (tequphath)—various transliterated as tekufath, tequfoth, tequfath, and so forth—is a form of the term תקופה (tequphah)—tekufah, tequfah, and so forth. Tequphah is itself derived from the word קופ (quph), meaning to, “go round.”2 The term תקופה (tequphah) more precisely means, “a revolution, i.e. (of the sun) course, (of time) lapse:—circuit, come about, end”;3 a “circuit,”4 “orbit of the sun . . . circle of the year.”5

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The Abib and Barley Error – Pt. 2

barleyIn Part 2 of our discussion we will delve deeper into the Pharisaic influence on many, especially among the Sacred Name groups of today, regarding the practice of considering the maturity of barley to determine the month of Abib and the scriptural New Year.

Picking up from where we left off in Part 1, the month-name ha-Abib was next connected by the Pharisees with the day of the omer wave offering. An עמר (omer) is a dry measure or gathering of “newly cut grain,”32 as in “a heap.”33

Omer Wave Offering
The omer wave offering of newly cut grain was a requirement under the Torah of Moses as a gift to Yahweh, being the first-fruits  from each year’s harvest. The offering occurs in the spring at the time of Unleavened Bread and is directly connected with the Promised Land. This offering is described in detail by the book of Leviticus.

When you come into the land (of Promise) which I am giving to you, and have reaped its harvest, and have brought in this omer, the beginning (first-fruits) of your harvest, to the priest, then he will wave this omer before Yahweh for your acceptance. On the day after the Sabbath the priest will wave it. (Lev. 23:9-11)

Technically, the instructions from Scriptures do not specifically mention which first-fruits from which harvest. It only indicates in a subsequent passage that the Israelites were not permitted to eat bread, קלי (qali; roasted whole grains),34 or כרמל (karmel; fruits and produce)—all indicating a variety of produce—derived from the new year’s crops until after the omer wave offering had been made.35

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The Abib and Barley Error – Pt. 1

barleyAs springtime approaches that same old controversy rears its ugly head once again among the many followers of Yahweh concerning the beginning of the New Year.

Several questions that are usually brought forward by those concerned regarding the New Year are:

What is the definition of a scriptural New Moon?

Is a visible crescent of the moon required to begin the month?

From what location does one need to determine the New Moon?

Does one use the spring equinox to determine the month of Abib?

Does one only use the “green ears of barley” formula for the month of Abib?

Can one use only calculations for the New Moons?

Does one use both the spring equinox and barley for the month of Abib?

What group today has Yahweh’s truth and authority to proclaim the true New Year?

Can we rely on the current Jewish Calendar for the correct dates?

As you can surmise, there can exist much confusion as one tries to sort out the actual truth of the matter.

In previous articles, we have already discussed the issues of visible new moons and calculations as they relate to Yahweh’s sacred calendar.

In this particular discussion we will address the validity of the so-called requirement of “green ears of barley” to determine the month of Abib and the beginning of Yahweh’s New Year.

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Seeking Yahweh’s Truth

yhwh-11For many, especially among those who assert to be followers of Yahweh, it seems that there exists an unfortunate commonality that runs contrary to what is advanced by Scriptures. This commonality can be labeled “Confusion.” Of course, this should raise a red flag as the following would indicate:

For the deity is not the author of confusion, but of peace, as in all assemblies of the saints. (1Cor. 14:33)

For example, this confusion can be demonstrated by the often divergent dates given by the various Sacred Name groups for Yahweh’s sacred days during any given year. For example, see Calendar Comparison.
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New Moons – Visibility or Calculation?

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When it comes to the issue of determining New Moons by visiblity or calculation, there are a number of questions one should consider when trying to ascertain Yahweh’s truth of the matter.

It seems that many people have been convinced by the religious leaders of various Sacred Name groups that not only must one actually see the visible crescent of the new moon but must also determine the greenness of the barley crop for the New Year.

These religious leaders purport to know and understand the true criteria for the determination of Yahweh’s calendar. They also claim their knowledge and understanding comes directly from Scriptures.

In addition, these religious leaders claim that the formula they claim emanates from Scriptures is very simple. So simple that Yahweh has provided the means for virtually anyone to determine the beginning of months and years regardless of circumstance.

Well almost anyone. You might not be so fortunate if you don’t have 20-20 vision or are not a farmer.

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Sabbath Year – Tishri Fallacy-Part 1

For those who are interested in observing the Sabbath years it would be very beneficial, at least from Yahweh’s perspective, to know what month actually begins the Sabbath year, Abib or Tishri.

There are many who actually believe that the Sabbath year begins with the seventh month of Tishri and not with the first month of Abib (Nisan).

It’s in the Bible, right? Or maybe not. If you really believe it’s in the Bible, then I suggest we take a look at the relevant facts of the matter.

In order to addess this issue we must contend with the concept that the Jews, from the time of their return to Judaea from Babylon in 538 B.C.E. until the end of the Bar Kochba revolt (135 C.E.), officially began their Sabbath years with Tishri 1 (Sep./Oct.) of the sixth year of the Sabbath cycle, as had become their custom sometime after the Bar Kochba war.

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Sabbath Years and Jubilees-Irrelevant?

yhwh-11For quite some time now, the serious student of Yahweh’s sacred calendar has recognized that there is a lack of knowledge and understanding regarding the scriptural concept of the Sabbath and Jubilee Years.

It seems that, for many, this subject is irrelevant for us today.

We at the Yahu Ranger Report would have to strongly disagree with those adhering to this “Irrelevant” attitude.

Therefore, to illustrate the importance of the Sabbath years and Jubilees as proclaimed in Scriptures and its relevance for us today, the following has been extracted from the publication by Qadesh La Yahweh Press titled “The Sabbath and Jubilee Cycle.”

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New Year’s Day Dilemma

No, we’re not talking about the dilemma of choosing which bottle of champagne is best to open for the occasion!

Because of the wide range of opinions prevailing among the various Sacred Name groups there seems to be no unified consensus regarding the truth as how to determine the beginning of the scriptural new year.

At the same time, all claim to possess the truth of the matter while insisting that they have derived their conclusions directly from Scriptures.

There is the possibility that one conclusion is correct. There is also the possiblily that all are wrong.

For the sake of simplicity let us proceed with the possibility that all are wrong. All we are trying to do is clear away the confusion to get at the heart of the matter. Once we are finished only Yahweh’s truth should prevail.

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