Reading the Scriptures as the Word of God without recognizing the historical and cultural nuances that are recorded in the texts can allow readers to miss wonderful truths.
In the birth narrative of Jesus, Luke records, “And there were shepherds living out in the fields nearby, keeping watch over their flocks at night” (2:8).
Before the fall harvest season, shepherds begin moving their flocks into the fields to wait for the end of the harvest season. After every family has harvested their garden and have left their corners and whatever has fallen (Leviticus 19:9-10) for the poor, the shepherds are then to lead their flocks into the gardens to clean up whatever has been left by the poor. Over a month’s time, the sheep and goats will completely clean the gardens and leave their droppings to fertilize them for the next harvest season.
The Shepherds arrive just before the fall harvest season, which begins at the end of September/beginning of October, and ends before the next rainy season which begins at the beginning of November. During this entire season, the shepherds live in the fields with their flocks. The fields are a very specific area of land that runs between the ganim (Hebrew for “gardens”) and the green pastures, which are actually the very dry hills that are scattered with small patches of vegetation.
With the knowledge that the shepherds “live in the fields” every year just before the fall harvest season and are to be gone by the beginning of the rainy season (early November), we can very confidently suggest that Jesus was born in the month of October, while “there were shepherds living out in the fields.”
This is not any real news to many. However, the historical setting of Luke’s words give us a better understanding for why shepherds were living in the fields during the birth of Jesus, and clarify the actual timing of Christmas.
The date of December 25 was the birthday of Mithra, the sun god, also known as Sol Invicto, (Invincible Sun). Mithraism was celebrated every year on December 25th and was known as “the Day of the Lord. “The Sun of Righteousness,” Yeshua/Jesus was honored by Constantine after he became ruler of the Roman Empire, and following the Edict of Milan, he named December 25th the birthday of Jesus.
Thursday, December 16, 2010
Thursday, November 18, 2010
Giving Thanks- Women's Bible Study 11-18-10
Hey,
for all of you that couldn't make it to the Bible study this evening, I've posted it here! cool huh! enjoy!
for all of you that couldn't make it to the Bible study this evening, I've posted it here! cool huh! enjoy!
Giving Thanks
Is giving thanks something we should do once a year, or all the time?
We are told to give thanks to the Lord. We should give thanks to God because he is good, not just when we feel good. We all have ups and downs in our lives- but even on our worst days, God is still good.
Here are some verses to think on, that talk about the goodness of our God.
1st Chronicles 16: 7-36 A song of thanksgiving by David
2nd Samuel 22:1-5, 21-33 Another song of thanksgiving by David
Psalms 103: 8-13 The Forgiving God
Psalms 107:1
How do we give our God thanks? And how often should we give thanks?
Leviticus 7:11-13 When the Jews, offered something as an expression of thankfulness, they were to offer a sacrifice and cakes of bread & oil. What is to be offered by us as Christians is specified- our ourselves as living sacrifices (Romans 12:1) and we also offer our words from our hearts.
1st Corinthians 15:57
2nd Corinthians 2:14, 9:15 (incomprehensible)
Hebrews 13:15 word study:
“Let us offer the sacrifice of praise continually, (that is) the fruit of our lips, giving thanks to his name.”
Let us offer: offer = bear, bring up, carry up, offer up
The sacrifice of praise: sacrifice = noun, 'sacrifice 'or verb, 'act of sacrificing'; root word
also means breath or smoke.
Praise = fruit of lips confessing his name.
Continually: always, never ceasing
Fruit of our lips: fruit = the chosen or preferred, something plucked, caught.
Lip = the place where something is poured out, i.e. the lip of a jar or pitcher.
Giving thanks: acknowledge, confess, profess, thank. The Greek word “homologos” is
used here, meaning 'put this same thing/idea into spoken words'.
Conclusion: As a dead, burning sacrifice continually gives off smoke, a living sacrifice continually gives off praise and thanks, in words, professing, acknowledging, confessing, thanking our God, giving him the fruit of our lips, the best what comes out of our mouths.
Friday, October 15, 2010
Feast of Booths: Yeshua (Jesus)'s Birth!
It's October! For most Americans, this means Halloween and the beginning of Fall. In Israel and around the world, Jews set up little structures called booths, or sukkas. It's not a booth like you sit in at a restaurant, or a phone booth: it's a structure with 3 walls and a thatched roof. It's what the Israelites lived in when they wandered with Moses in the desert. The Feast of Booths celebrates the fact that God brought them out of the desert & living in little booths, and into the Promised Land.
As followers of Yeshua (Jesus), this is one of the many examples from the Old Covenant (Testament) that God keeps his promises and is faithful and rewarding to those who serve him. But do you know what important part Yeshua (Jesus) plays in this Feast? Did you know Yeshua fulfilled the ceremonies performed during this Feast, and showed the Jews and the Gentiles he was the promised Messiah? Read on to learn more!
What is the Feast of Tabernacles/Booths i.e. Sukkot?
...On the fifteenth day of this seventh month is the Festival of Sukkot, seven days for the LORD. -Leviticus 23:34
The Festival of Sukkot begins on Tishri (September/October) 15, the fifth day after Yom Kippur. It is quite a drastic transition, from one of the most solemn holidays to one of the most joyous. Sukkot is so unreservedly joyful that it is commonly referred to in Jewish prayer and literature as "the Season of our Rejoicing".
Sukkot is the last of the three pilgrimage festivals. Like Passover and Shavu'ot, Sukkot has a dual significance: historical and agricultural. Historically, Sukkot commemorates the forty-year period during which the children of Israel were wandering in the desert, living in temporary shelters. Agriculturally, Sukkot is a harvest festival and is sometimes referred to as "the Festival of Ingathering"
The word "Sukkot" means "booths," and refers to the temporary dwellings that the Hews were commanded to live in during this holiday in memory of the period of wandering. The Hebrew pronunciation of Sukkot is "Sue COAT".
In ancient times, Jacob “...went to Succoth, where he built a place for himself and made shelters for his livestock. That is why the place is called Succoth” (Gen. 33:17). “Succoth” is a variation of “sukkot.”
The name of the holiday is frequently translated "Feast of Tabernacles," which, like many translations of Jewish terms, isn't very useful. This translation is particularly misleading, because the word "tabernacle" in the Bible refers to the portable Sanctuary in the desert, a precursor to the Temple, called in Hebrew "mishkan." The Hebrew word "sukkah" (plural: "sukkot") refers to the temporary booths that people lived in, not to the Tabernacle.
What importance does the Festival of Sukkot hold for Christians?
When Mary (Jesus’ mother) and Joseph (Mary’s betrothed husband) arrived in Bethlehem to register for the census, all the inn rooms were taken. In was during
the Festival of Sukkot,
for which all the men in Israel were to assemble in Jerusalem and the surrounding towns (Exo. 34:22,23; Deut. 16:16a). With so many people there at once, it is no wonder that Mary and Joseph could not find a room. Therefore, it would be reasonable to assume that the only shelter they could find would be a sukkah, or booth, built to shelter and feed all the incoming animals for the festival.
So, when she gave birth to Jesus, she had to place him in a manger (Luke 2:3-7). A manger is a trough from which animals feed in their stalls in a stable. In Hebrew, a stable is called a sukkah (the singular form of sukkot). Imagine that—the King of kings and Lord of lords being laid in a manger inside of a stable. Born among the animals that were used for sacrifices, OUR sacrifice was born.
The prophet Micah wrote that He was destined to be born in Beth-Lechem (Bethlehem) — which translates as "the House of Bread" or a bakery. (Micah 5:2).
The Messiah’s birth, about AM 3750 - 3756 (10 - 4 BC), was expectantly awaited (Matthew 2:1-18) because it would be fulfilled within about 40 years of Daniel’s prophecy that concerned Him.
In the expected time and place, the Bread from Heaven (John 6:32-36) was born in a bakery!. It was because of this prophecy that King Herod had the children of Bethlehem killed, to protect his throne against the coming promised king.
We know that Yeshua was 30 years old when He started His ministry (Luke 3:23), and, assuming (as many Bible scholars do) that He ministered for 3 1/2 years, we can count backwards from the crucifixion (during Passover in Nisan) 6 months to discover his birthday in Tishri.
John the Baptist, his father Zacharias & his mother, Mary's cousin:
Another very important factor in the dating of the birth of Yeshua depends upon the date assigned to the "course of Abia" and the precise time that Zacharias -- John the Baptist's father -- was in the Temple when he was visited by the angel Gabriel.
But what is the "course of Abia" and why is it important?
* King David 1 Chr 28:11-13 divided the sons of Aaron into 24 "courses" or groups 1Chr 24:1-4, to create an orderly schedule by which the Temple of the Lord could be staffed for the year. Once these courses were established, lots were drawn to determine the sequence each group would serve in the Temple. Each of the 24 courses of priests would begin and end their service on the Sabbath for a tour of duty of one week The issue turns on the date assigned to the "course of Abia"and the precise time that Zacharias was in the Temple when he was visited by the angel Gabriel.
The Jewish calendar begins in the Spring (Nisan), so the first course of priests (Jehoiarib) would serve for seven days. By the tenth week, since both Passover and Shavu'ot had occurred, the 8th course of Abia (Abijah) would be called for temple service. This places Zacharias' service in the Temple as beginning on the second Sabbath of the month of Sivan (May/June).
It is written that John was conceived shortly after this tour of duty Luke 1:23-4. Therefore, John the Baptist was probably conceived shortly after the third Sabbath of the month of Sivan (i.e., late Sivan). Therefore John the Baptist was born around Passover (Nisan 15). (Recall that Yeshua said that John the Baptist was a type of Elijah the prophet Matt 17:10-13" Luke 1:17 Even today it is customary for Jews to set out a special cup of wine during the Passover Seder meal in anticipation of the arrival of Elijah for the festival.was conceived in late Kislev (Nov/Dec) and born 40 weeks later during Sukkot.
Yeshua was conceived six months after John the Baptist Luke 1:24-27, 36 Note that the "sixth" month refers to Elizabeth's pregnancy, Luke 1:36 Six months added to late Sivan is late Kislev, which is the time of the conception of Yeshua (note that the first day of the Jewish festival of Chanukah, the Festival of Lights, is celebrated in late Kislev (December), and Yeshua is called the Light of the world John 8:12, 9:5, 12:46
*From the 15th day of Nisan (John's birthday), we add six months to arrive at the 15th day of the 7th month, Tishri - the first day of the festival of Sukkot. If the day of his birth were the first day of Sukkot, the day of his circumcision would be the eighth day, Shemini Atzeret/Sinchat Torah, which, like the first day, is a day of sacred assembly. Simchat Torah is considered to be a time of "fulfillment" of the Torah. The circumcision of Yeshua at this time indicates how he had come to fulfill the Law and the Prophets Matt. 5:17-18 http://biblelight.net/sukkoth.htm this is a more visual explanation of the courses.
Good Tidings to ALL Men: Of Shepherds and Fields
One of the first indications of the time of year of Jesus’ birth comes to us from the Gospel of Luke:
And there were shepherds living out in the fields nearby, keeping watch over their flocks at night.
What, you might ask, from this would give us any clue, whatsoever?
In the land of Israel, there are two types of land – wilderness and farmland – which have a fairly distinct border between them. In the Hebrew Scriptures, it is described as a “land flowing with milk and honey”.
Milk is the product of sheep and goats, tended by shepherds. Sheep are tended and maintained in the wilderness areas of Israel.
Honey, on the other hand, is a word which describes not only bees’ honey, but also the product of mashing fruits, such as figs and dates.
The word used by Luke to describe where the shepherds were, agrauleo – in the fields – specifically refers to the fields of the farmers, and not the wilderness area (which he describes via a different word elsewhere). Only two times during the year would sheep be allowed to be in these fields – after the spring harvest, once the poor had gleaned the corners (around the time of the Feast of Shavuot (Pentecost) and after the fall harvest, once the poor had gleaned the corners (around the time of the Feast of Sukkot). During any other time of the year, shepherds would have been attacked (and likely killed) for allowing their sheep into the unharvested fields.
We are given yet another clue about the time of the birth by the angel who appeared to the shepherds. The Feast of Sukkot is known as “the season of joy”, and it is also known as “the festival of the nations” – notice how many times the words “nation” and “nations” are mentioned in Zech. 14:16-19. The angel’s announcement of Jesus’s birth to the shepherds (Lk. 2:10) is “I bring you tidings of great joy to all mankind” (i.e. to all nations). This is obviously a “Tabernacles” greeting!
What things were done during the Festival of Sukkot?
The priests of the Temple performed three main daily rites during the feast.
Just before dawn each day, they proceeded to the east gate out of the Temple area. As the sun appeared they turned away from it and faced to the west, toward the Temple. Then they announced: "Our fathers when they were in this place turned their faces toward the east, and they worshipped the sun toward the east; but as for us, our eyes are turned toward the LORD."
The second rite was performed at night. During each evening of the festival, the people made their way down to the Court of the Women, Where 4, 75-foot candelabras stood. Each candelabrum had four branches, and at the top of every branch was a huge bowl. Four ladders led to the top of each candlestick, and four young kohanim (priests) mounted the ladders, holding in their hands large jars of oil which they poured into the golden bowls. Wicks (as large as torches) to light the oil were made from worn-out clothing of the kohanim (priests), and when the candlesticks were lit, the light glowed through out the entire city of Jerusalem. The four large oil lamps illuminated the Court of the Women, and the illumination from these lamps symbolized two things:
1. The Shekinah (visible presence) of God which filled the Temple (1 Ki. 8:10–11).
2. The Ha’or Gadol (the Great Light) who would come and bring light to those who were spiritually dead and dwelling in darkness (Is. 9:2).
The third daily ceremony was the rite of the water libation. On the first morning of Sukkot a procession of priests went down to the pool of Siloam to bring up to the Temple a golden container of water sufficient to last throughout the seven days of the feast. these waters were known as the wellsprings of salvation and were considered to be a source of prophecy and revelation. The water was brought up with great ceremony. The shofar was blown and the pilgrims who had come to Jerusalem for the feast waved their lulavs as the priests carried the water around the altar. The great Hallel (Psalms 113-118) was recited. Then the priest on duty poured out the contents of two silver bowls on the alter for the daily animal sacrifice: each with a hole shaped like a narrow spout, one wider than the other. One bowl stood to the east and the other to the west. The shapes of the bowls allowed them to be emptied simultaneously. (The wider spouted bowl held wine, which flows more slowly than water.) This was an act of prayer and an expression of dependence upon God to pour out his blessing of rain upon the earth. On the last or "great" day of the feast, the water libation rite reached its climax. The priests circled the altar seven times and then poured out the water with great pomp and ceremony. This was Hoshana Rabbah, the great "HOSHIANA" (which translated is "save now").
What happened when Jesus went to the Festival of Sukkot?
Jesus was at the Temple. Perhaps it was during the light celebration or when the lights were extinguished on the eighth day that He said for all to hear, “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life” (Jn. 8:12).
The light was meant to symbolize the presence of God. That day in the Temple, Jesus said that he was the presence of God, right there, in their midst. At the same time, he was declaring that he was the Messiah. He was the Light that the people had been waiting for.
The response was threefold. Some religious people rejected Him (Jn. 8:13), others were inquisitive enough to ask Him for more information (Jn. 8:25), and still others believed and received him (Jn. 8:30). The joy associated with the lights and water rituals of the Feast of Tabernacles anticipated Jesus’ coming and bringing light and life to a dark, sinful world.
But there will be no more gloom for her who was in anguish; in earlier times He treated the land of Zebulun and the land of Naphtali with contempt, but later on He shall make it glorious,…Galilee of the Gentiles. The people who walk in darkness will see a great light; those who live in a dark land, the light will shine on them. You shall multiply the nation, You shall increase their gladness; they will be glad in Your presence as with the gladness of harvest…(Isaiah 9:1-3)
"The Spirit of the Lord is upon me,
Because he anointed me to preach [good news] to the poor.
He has sent me to proclaim release to the captives,
And recovery of sight to the blind…" (Luke 4:18)
On the last and greatest day of the Feast, (probably during the water ceremony) Jesus stood and said in a loud voice, “If a man is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.” By this he meant the [Holy] Spirit, whom those who believed in him were later to receive (John 7:37-39a).
Jesus was claiming to be the true “Mayim Hayim,” or Living Water. While the people would be singing, “With joy you will draw water from the wells of salvation” (Isa. 12:3), Jesus would be suggesting that He was that “well of salvation” from which anyone who believed could draw Living Water. At a later time, after Jesus’ ascension into heaven, the Apostle Peter stated about Jesus, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12).
It is no coincidence that Y'shua chose this occasion of Hoshana Rabbah, the last and greatest day of Sukkot, to make the declaration that "If a man is thirsty let him come to me to drink." (John 7:37) Y'shua proclaimed himself to be the Great Provider, the Redeemer of Israel who led the people through the wilderness. He is the great light shining in the darkness, and his body is the great Temple which was raised up after being destroyed as the final sin offering. He provided the final and greatest atonement for his people Israel and for all nations.
Psalm 118, part of the great "Hallel" which is chanted during this feast, says, "the stone the builders rejected has become the capstone." (v. 22) As the bright light shone from despised Galilee, so the rejected Messiah became the capstone of a new temple.
Imagine the uproar this statement must have caused! The priest had just poured out the water libation as an appeal to the Creator God to provide water for the people, and Y'shua (Jesus), as if to answer the prayer, tells the people to come to him for water. What a radical statement and shocker to the crowd. Jesus was claiming to be none other than the Creator himself! Some recognized his authority and plainly said, "He is the Messiah." (v. 41) Others were absolutely incensed. Some wanted to seize him and have him stoned for blasphemy, that is, claiming to be God. Yet we read that the Temple guards were unable to lay a hand on him. When the Pharisees and chief priests questioned the guards as to why they could not arrest him, they simply responded, "No one ever spoke the way this man does." (v. 46) The Temple guards were transfixed by his word. They were unable to act against Y'shua when faced with his obvious authority.
the eighth day of the Feast of Tabernacles was called the “Last Good Day.” Viewed as a Sabbath, it was designed as a time to rest and reflect on the spiritual significance of the seven-day jubilation. Special activities took place at the Temple. The priests offered the daily and special Sabbath sacrifices (Num. 28:9–10), while others recited Psalm 92, the Sabbath song anticipating the blessings of the Messianic Kingdom.
“For thou, Lord, hast made me glad through thy work; I will triumph in the works of thy hands” (Ps. 92:4). When the festivities had all ceased, Jesus again came to the Temple—this time to perform an awesome work with His hands. He gave sight to a man born blind (Jn. 9). Everyone knew this kind of miracle required divine intervention. After anointing the man’s eyes with clay from the ground, Jesus instructed him, ”Go, wash in the pool of Siloam. He [the blind man] went his way, therefore, and washed, and came seeing” (v. 7).
Jesus sent the blind man to the same pool the priest with the golden pitcher had fetched water from each day of the Feast. Jesus was teaching that it is the Holy Spirit, represented by water and whom He alone can give, who can open the eyes of all who are spiritually blind. The text also states, “And it was the sabbath day when Jesus made the clay, and opened his eyes” (v. 14).
As followers of Yeshua (Jesus), this is one of the many examples from the Old Covenant (Testament) that God keeps his promises and is faithful and rewarding to those who serve him. But do you know what important part Yeshua (Jesus) plays in this Feast? Did you know Yeshua fulfilled the ceremonies performed during this Feast, and showed the Jews and the Gentiles he was the promised Messiah? Read on to learn more!
What is the Feast of Tabernacles/Booths i.e. Sukkot?
...On the fifteenth day of this seventh month is the Festival of Sukkot, seven days for the LORD. -Leviticus 23:34
The Festival of Sukkot begins on Tishri (September/October) 15, the fifth day after Yom Kippur. It is quite a drastic transition, from one of the most solemn holidays to one of the most joyous. Sukkot is so unreservedly joyful that it is commonly referred to in Jewish prayer and literature as "the Season of our Rejoicing".
Sukkot is the last of the three pilgrimage festivals. Like Passover and Shavu'ot, Sukkot has a dual significance: historical and agricultural. Historically, Sukkot commemorates the forty-year period during which the children of Israel were wandering in the desert, living in temporary shelters. Agriculturally, Sukkot is a harvest festival and is sometimes referred to as "the Festival of Ingathering"
The word "Sukkot" means "booths," and refers to the temporary dwellings that the Hews were commanded to live in during this holiday in memory of the period of wandering. The Hebrew pronunciation of Sukkot is "Sue COAT".
In ancient times, Jacob “...went to Succoth, where he built a place for himself and made shelters for his livestock. That is why the place is called Succoth” (Gen. 33:17). “Succoth” is a variation of “sukkot.”
The name of the holiday is frequently translated "Feast of Tabernacles," which, like many translations of Jewish terms, isn't very useful. This translation is particularly misleading, because the word "tabernacle" in the Bible refers to the portable Sanctuary in the desert, a precursor to the Temple, called in Hebrew "mishkan." The Hebrew word "sukkah" (plural: "sukkot") refers to the temporary booths that people lived in, not to the Tabernacle.
What importance does the Festival of Sukkot hold for Christians?
When Mary (Jesus’ mother) and Joseph (Mary’s betrothed husband) arrived in Bethlehem to register for the census, all the inn rooms were taken. In was during
the Festival of Sukkot,
for which all the men in Israel were to assemble in Jerusalem and the surrounding towns (Exo. 34:22,23; Deut. 16:16a). With so many people there at once, it is no wonder that Mary and Joseph could not find a room. Therefore, it would be reasonable to assume that the only shelter they could find would be a sukkah, or booth, built to shelter and feed all the incoming animals for the festival.
So, when she gave birth to Jesus, she had to place him in a manger (Luke 2:3-7). A manger is a trough from which animals feed in their stalls in a stable. In Hebrew, a stable is called a sukkah (the singular form of sukkot). Imagine that—the King of kings and Lord of lords being laid in a manger inside of a stable. Born among the animals that were used for sacrifices, OUR sacrifice was born.
The prophet Micah wrote that He was destined to be born in Beth-Lechem (Bethlehem) — which translates as "the House of Bread" or a bakery. (Micah 5:2).
The Messiah’s birth, about AM 3750 - 3756 (10 - 4 BC), was expectantly awaited (Matthew 2:1-18) because it would be fulfilled within about 40 years of Daniel’s prophecy that concerned Him.
In the expected time and place, the Bread from Heaven (John 6:32-36) was born in a bakery!. It was because of this prophecy that King Herod had the children of Bethlehem killed, to protect his throne against the coming promised king.
We know that Yeshua was 30 years old when He started His ministry (Luke 3:23), and, assuming (as many Bible scholars do) that He ministered for 3 1/2 years, we can count backwards from the crucifixion (during Passover in Nisan) 6 months to discover his birthday in Tishri.
John the Baptist, his father Zacharias & his mother, Mary's cousin:
Another very important factor in the dating of the birth of Yeshua depends upon the date assigned to the "course of Abia" and the precise time that Zacharias -- John the Baptist's father -- was in the Temple when he was visited by the angel Gabriel.
But what is the "course of Abia" and why is it important?
* King David 1 Chr 28:11-13 divided the sons of Aaron into 24 "courses" or groups 1Chr 24:1-4, to create an orderly schedule by which the Temple of the Lord could be staffed for the year. Once these courses were established, lots were drawn to determine the sequence each group would serve in the Temple. Each of the 24 courses of priests would begin and end their service on the Sabbath for a tour of duty of one week The issue turns on the date assigned to the "course of Abia"and the precise time that Zacharias was in the Temple when he was visited by the angel Gabriel.
The Jewish calendar begins in the Spring (Nisan), so the first course of priests (Jehoiarib) would serve for seven days. By the tenth week, since both Passover and Shavu'ot had occurred, the 8th course of Abia (Abijah) would be called for temple service. This places Zacharias' service in the Temple as beginning on the second Sabbath of the month of Sivan (May/June).
It is written that John was conceived shortly after this tour of duty Luke 1:23-4. Therefore, John the Baptist was probably conceived shortly after the third Sabbath of the month of Sivan (i.e., late Sivan). Therefore John the Baptist was born around Passover (Nisan 15). (Recall that Yeshua said that John the Baptist was a type of Elijah the prophet Matt 17:10-13" Luke 1:17 Even today it is customary for Jews to set out a special cup of wine during the Passover Seder meal in anticipation of the arrival of Elijah for the festival.was conceived in late Kislev (Nov/Dec) and born 40 weeks later during Sukkot.
Yeshua was conceived six months after John the Baptist Luke 1:24-27, 36 Note that the "sixth" month refers to Elizabeth's pregnancy, Luke 1:36 Six months added to late Sivan is late Kislev, which is the time of the conception of Yeshua (note that the first day of the Jewish festival of Chanukah, the Festival of Lights, is celebrated in late Kislev (December), and Yeshua is called the Light of the world John 8:12, 9:5, 12:46
*From the 15th day of Nisan (John's birthday), we add six months to arrive at the 15th day of the 7th month, Tishri - the first day of the festival of Sukkot. If the day of his birth were the first day of Sukkot, the day of his circumcision would be the eighth day, Shemini Atzeret/Sinchat Torah, which, like the first day, is a day of sacred assembly. Simchat Torah is considered to be a time of "fulfillment" of the Torah. The circumcision of Yeshua at this time indicates how he had come to fulfill the Law and the Prophets Matt. 5:17-18 http://biblelight.net/sukkoth.htm this is a more visual explanation of the courses.
Good Tidings to ALL Men: Of Shepherds and Fields
One of the first indications of the time of year of Jesus’ birth comes to us from the Gospel of Luke:
And there were shepherds living out in the fields nearby, keeping watch over their flocks at night.
What, you might ask, from this would give us any clue, whatsoever?
In the land of Israel, there are two types of land – wilderness and farmland – which have a fairly distinct border between them. In the Hebrew Scriptures, it is described as a “land flowing with milk and honey”.
Milk is the product of sheep and goats, tended by shepherds. Sheep are tended and maintained in the wilderness areas of Israel.
Honey, on the other hand, is a word which describes not only bees’ honey, but also the product of mashing fruits, such as figs and dates.
The word used by Luke to describe where the shepherds were, agrauleo – in the fields – specifically refers to the fields of the farmers, and not the wilderness area (which he describes via a different word elsewhere). Only two times during the year would sheep be allowed to be in these fields – after the spring harvest, once the poor had gleaned the corners (around the time of the Feast of Shavuot (Pentecost) and after the fall harvest, once the poor had gleaned the corners (around the time of the Feast of Sukkot). During any other time of the year, shepherds would have been attacked (and likely killed) for allowing their sheep into the unharvested fields.
We are given yet another clue about the time of the birth by the angel who appeared to the shepherds. The Feast of Sukkot is known as “the season of joy”, and it is also known as “the festival of the nations” – notice how many times the words “nation” and “nations” are mentioned in Zech. 14:16-19. The angel’s announcement of Jesus’s birth to the shepherds (Lk. 2:10) is “I bring you tidings of great joy to all mankind” (i.e. to all nations). This is obviously a “Tabernacles” greeting!
What things were done during the Festival of Sukkot?
The priests of the Temple performed three main daily rites during the feast.
Just before dawn each day, they proceeded to the east gate out of the Temple area. As the sun appeared they turned away from it and faced to the west, toward the Temple. Then they announced: "Our fathers when they were in this place turned their faces toward the east, and they worshipped the sun toward the east; but as for us, our eyes are turned toward the LORD."
The second rite was performed at night. During each evening of the festival, the people made their way down to the Court of the Women, Where 4, 75-foot candelabras stood. Each candelabrum had four branches, and at the top of every branch was a huge bowl. Four ladders led to the top of each candlestick, and four young kohanim (priests) mounted the ladders, holding in their hands large jars of oil which they poured into the golden bowls. Wicks (as large as torches) to light the oil were made from worn-out clothing of the kohanim (priests), and when the candlesticks were lit, the light glowed through out the entire city of Jerusalem. The four large oil lamps illuminated the Court of the Women, and the illumination from these lamps symbolized two things:
1. The Shekinah (visible presence) of God which filled the Temple (1 Ki. 8:10–11).
2. The Ha’or Gadol (the Great Light) who would come and bring light to those who were spiritually dead and dwelling in darkness (Is. 9:2).
The third daily ceremony was the rite of the water libation. On the first morning of Sukkot a procession of priests went down to the pool of Siloam to bring up to the Temple a golden container of water sufficient to last throughout the seven days of the feast. these waters were known as the wellsprings of salvation and were considered to be a source of prophecy and revelation. The water was brought up with great ceremony. The shofar was blown and the pilgrims who had come to Jerusalem for the feast waved their lulavs as the priests carried the water around the altar. The great Hallel (Psalms 113-118) was recited. Then the priest on duty poured out the contents of two silver bowls on the alter for the daily animal sacrifice: each with a hole shaped like a narrow spout, one wider than the other. One bowl stood to the east and the other to the west. The shapes of the bowls allowed them to be emptied simultaneously. (The wider spouted bowl held wine, which flows more slowly than water.) This was an act of prayer and an expression of dependence upon God to pour out his blessing of rain upon the earth. On the last or "great" day of the feast, the water libation rite reached its climax. The priests circled the altar seven times and then poured out the water with great pomp and ceremony. This was Hoshana Rabbah, the great "HOSHIANA" (which translated is "save now").
What happened when Jesus went to the Festival of Sukkot?
Jesus was at the Temple. Perhaps it was during the light celebration or when the lights were extinguished on the eighth day that He said for all to hear, “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life” (Jn. 8:12).
The light was meant to symbolize the presence of God. That day in the Temple, Jesus said that he was the presence of God, right there, in their midst. At the same time, he was declaring that he was the Messiah. He was the Light that the people had been waiting for.
The response was threefold. Some religious people rejected Him (Jn. 8:13), others were inquisitive enough to ask Him for more information (Jn. 8:25), and still others believed and received him (Jn. 8:30). The joy associated with the lights and water rituals of the Feast of Tabernacles anticipated Jesus’ coming and bringing light and life to a dark, sinful world.
But there will be no more gloom for her who was in anguish; in earlier times He treated the land of Zebulun and the land of Naphtali with contempt, but later on He shall make it glorious,…Galilee of the Gentiles. The people who walk in darkness will see a great light; those who live in a dark land, the light will shine on them. You shall multiply the nation, You shall increase their gladness; they will be glad in Your presence as with the gladness of harvest…(Isaiah 9:1-3)
"The Spirit of the Lord is upon me,
Because he anointed me to preach [good news] to the poor.
He has sent me to proclaim release to the captives,
And recovery of sight to the blind…" (Luke 4:18)
On the last and greatest day of the Feast, (probably during the water ceremony) Jesus stood and said in a loud voice, “If a man is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.” By this he meant the [Holy] Spirit, whom those who believed in him were later to receive (John 7:37-39a).
Jesus was claiming to be the true “Mayim Hayim,” or Living Water. While the people would be singing, “With joy you will draw water from the wells of salvation” (Isa. 12:3), Jesus would be suggesting that He was that “well of salvation” from which anyone who believed could draw Living Water. At a later time, after Jesus’ ascension into heaven, the Apostle Peter stated about Jesus, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12).
It is no coincidence that Y'shua chose this occasion of Hoshana Rabbah, the last and greatest day of Sukkot, to make the declaration that "If a man is thirsty let him come to me to drink." (John 7:37) Y'shua proclaimed himself to be the Great Provider, the Redeemer of Israel who led the people through the wilderness. He is the great light shining in the darkness, and his body is the great Temple which was raised up after being destroyed as the final sin offering. He provided the final and greatest atonement for his people Israel and for all nations.
Psalm 118, part of the great "Hallel" which is chanted during this feast, says, "the stone the builders rejected has become the capstone." (v. 22) As the bright light shone from despised Galilee, so the rejected Messiah became the capstone of a new temple.
Imagine the uproar this statement must have caused! The priest had just poured out the water libation as an appeal to the Creator God to provide water for the people, and Y'shua (Jesus), as if to answer the prayer, tells the people to come to him for water. What a radical statement and shocker to the crowd. Jesus was claiming to be none other than the Creator himself! Some recognized his authority and plainly said, "He is the Messiah." (v. 41) Others were absolutely incensed. Some wanted to seize him and have him stoned for blasphemy, that is, claiming to be God. Yet we read that the Temple guards were unable to lay a hand on him. When the Pharisees and chief priests questioned the guards as to why they could not arrest him, they simply responded, "No one ever spoke the way this man does." (v. 46) The Temple guards were transfixed by his word. They were unable to act against Y'shua when faced with his obvious authority.
the eighth day of the Feast of Tabernacles was called the “Last Good Day.” Viewed as a Sabbath, it was designed as a time to rest and reflect on the spiritual significance of the seven-day jubilation. Special activities took place at the Temple. The priests offered the daily and special Sabbath sacrifices (Num. 28:9–10), while others recited Psalm 92, the Sabbath song anticipating the blessings of the Messianic Kingdom.
“For thou, Lord, hast made me glad through thy work; I will triumph in the works of thy hands” (Ps. 92:4). When the festivities had all ceased, Jesus again came to the Temple—this time to perform an awesome work with His hands. He gave sight to a man born blind (Jn. 9). Everyone knew this kind of miracle required divine intervention. After anointing the man’s eyes with clay from the ground, Jesus instructed him, ”Go, wash in the pool of Siloam. He [the blind man] went his way, therefore, and washed, and came seeing” (v. 7).
Jesus sent the blind man to the same pool the priest with the golden pitcher had fetched water from each day of the Feast. Jesus was teaching that it is the Holy Spirit, represented by water and whom He alone can give, who can open the eyes of all who are spiritually blind. The text also states, “And it was the sabbath day when Jesus made the clay, and opened his eyes” (v. 14).
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