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The subject of the biblical Jubilee year has attracted the attention
of many students of Scripture.
[ It is well known that the biblical year started in the
Spring at the time the children of Israel left Egypt.
(The Spring season signalling the approach of the
grain harvest.) ]
However, both the seventh year Sabbath and fiftieth year Jubilee
verses indicated there existed another form of a year.
(A year which would begin with the sowing of grain crops and finish
with the gathering of grapes.)
The timing for the start of the Jubilee year (and also the agricultural
year) will be discussed under the following headings:
- Rosh Hashanah
- Leviticus 25:9 - 10th OF 7th Month
- Leviticus 25:9 - Revised
- Agricultural Year - Deuteronomy 13:13
- Ezekiel 40:1 - Alternate Views
*** ROSH HASHANAH ***
While Scripture repeatedly presents the biblical year starting
shortly before the beginning of the grain harvest. (And from
this starting point the months of the year were numbered.)
Judaism today advances another important starting point.
THE MODERN JEWISH - ROSH HASHANAH
Modern Rabbinical Judaism places great emphasis upon the teaching
that there was also a second biblical year.
Hence, the modern Jewish faith has a second start to their year.
This second start begins in the seventh month.
To be precise their second start is initiated on the first day of
the seventh month.
Their second New Year begins on the day commonly labelled as the
'Day of Trumpets'.
Hence, they often refer to the first day of the seventh month, the
'Day of Trumpets' as simply Rosh Hashanah - 'head of the year'.
The name 'Rosh Hashanah' is derived from this verse:
Ezek 40:1 In the twenty-fifth year of our exile, at the
beginning of the year, on the tenth day of the
month, in the fourteenth year after the fall of
the city - on that very day the hand of the Lord
was on me and he took me there.
- They also claim it is the start of Israel's civil
year.
- Rabbinical Judaism claims that Rosh Hashanah was the
anniversary of the creation of Adam.
- That it represents the start of the agricultural year.
ROSH HASHANAH - REALITY CHECK
There is no biblical verse which supports the Rosh Hashanah teaching!
- There is no evidence in Scripture of the civil calendar
being anything other than the calendar which starts prior
to the grain harvest.
- There is difficulty in assessing at what time of the
year Adam was created. However, the biblical chronology
analysis on this site is quite 'tight'. It does not
allow for a 7th month creation. A natural expectation
is a first day of the first month (Abib) timing.
- There is indeed evidence that an agricultural year began
in the seventh month. However, there is no convincing
evidence for the proposed first day of the seventh month
timing.
It should NOT come as a surprise to anyone that the Karaite Jews,
a group who at least notionally try to follow the Hebrew scriptures,
completely reject the Rabbinical teaching of Rosh Hashanah.
*** LEVITICUS 25:9 - 10TH OF 7TH MONTH ***
This following verse from Leviticus, talking about the start of the
fiftieth year - the Jubilee year, appears to clearly confirm the
importance of the 10th day of the seventh month.
Lev 25:9 Then you shall cause the trumpet of the Jubilee
to sound on the tenth day of the seventh month;
on the Day of Atonement you shall make the
trumpet to sound throughout all your land.
The notion that the beginning of an agricultural year occurred in
the seventh month appears legitimate.
However, the cited 10th day, the Day of Atonement is an unlikely
timing.
The Day of Atonement was a day of fasting, a day of 'afflicting one's
soul' (Lev 23.27).
It was the day the two goat ceremony had to be performed. The meaning
and symbolism of this day is already quite extensive.
The Day of Atonement has no 'completion of harvest' symbolism.
The idea of rejoicing at the start of a Jubilee year would be in
conflict with the portrayed sentiment of the Day of Atonement.
Conclusion, we have a strong indication that this verse, despite all
the common translations agreeing, has NOT been adequately translated.
Another rendering is needed!
Psalm 81:3 also conflicts.
PSALM 81:3 - A NEW MOON AND A FEAST DAY
Psalms indicates a New Moon and a feast day timing for the initial
blowing of the Jubilee shofar.
Psa 81:3 Blow the trumpet (shofar) at the time
of the New Moon, At the full moon,
on our solemn feast day.
The view of Judaism is that the Day of Atonement (the 10th day of the
seventh month) was neither a feast day nor a New Moon day.
While modern Judaism may not fully understand what a so-called 'New Moon'
day actually represents, they are nevertheless correct in stating the
Day of Atonement does not represent a 'New Moon' day.
In addition, the Day of Atonement, being a commanded day of fasting,
could not be described as a 'feast day'.
[NB: The 'at the full moon' rendering has created confusion,
being presented in this verse alongside the 'New Moon'
timing. ]
With Psalms 81:3 referring to a 'New Moon', does modern Judaism have
some biblical support for selecting the first day of the seventh month?
(Given that the first day of the seventh month is a 'New Moon' day.
Clearly defined as a 'New Moon' in the narrative of Numbers 29:1-6.)
Despite this apparent support, this study will clarify why the first
day of the seventh month is not an option.
A SUGGESTED LATER TIMING - EXODUS 23:16 & 34:22
The following two verses indicate a subsequent timing for the start
of the agricultural year.
Exod 23:16 ... and the Feast of Ingathering at the end
of the year, when you have gathered in the
fruit of your labors from the field.
Exod 34:22 ... and the Feast of Ingathering at the
year's end.
What are these two verses stating?
Firstly they are discussing the Feast of Ingathering (also known
as the Feast of Tabernacles), which occurs from the 15th to the
21st of the seventh month.
This festival period occurs after both the Day of Trumpets and the
Day of Atonement.
Hence, these verses do not support either a Day of Trumpets or a
Day of Atonement timing.
SUMMARY OF VERSES REFERENCED
All the above referenced verses, Leviticus 25:9, Psalms 81:3,
Exodus 23:16 & 34:22, in the form they are translated, provide
a mixed and confusing message.
While there does indeed appear to be indications of a biblical
agricultural year, the exact starting point has been unclear.
To resolve this conflict it is necessary to take a closer look
at a critical verse.
*** LEVITICUS 25:9 - REVISED ***
The verses surrounding Leviticus 25:9.
Lev 25:8 And you shall count seven sabbaths of years for
yourself, seven times seven years; and the time
of the seven sabbaths of years shall be to you
forty-nine years.
:9 Then you shall cause the trumpet of the Jubilee
to sound on the tenth day of the seventh month;
on the Day of Atonement you shall make the
trumpet to sound throughout all your land.
:10 And you shall consecrate the fiftieth year, and
proclaim liberty throughout all the land to all
its inhabitants. It shall be a Jubilee for you;
and each of you shall return to his possession,
and each of you shall return to his family.
It can be seen that the context is focused upon the start of the
fiftieth year. The start of the Jubilee year.
OPTION ONE - 'MAKE PASS' REINTERPRETED
While almost all common translations of Lev 25:9 clearly state that
the ram's horn was blown on the Day of Atonement it seems the actual
text is less precise.
The key word is Strong's H5674. It is found twice in this verse.
Being initially presented in English as 'and you make pass' and
then later in the verse as 'you shall make pass'.
Translations which more accurately reflects the Hebrew text are:
American Standard Version
Lev 25:9 Then shalt thou send abroad the loud trumpet on the
tenth day of the seventh month, in the day of atonement
shall ye send abroad the trumpet throughout your land.
English Revised Version.
Lev 25:9 Then shalt thou send abroad the loud trumpet on the
tenth day of the seventh month; in the day of atonement
shall ye send abroad the trumpet throughout all your
land.
Literal Standard Version
Lev 25:9 and you have caused a horn of shouting to pass over
in the seventh month, on the tenth of the month; in
the Day of Atonements you cause a horn to pass over
through all your land;
Young's Literal Translation
Lev 25:9 and thou hast caused a trumpet of shouting to pass
over in the seventh month, in the tenth of the month;
in the day of the atonements ye do cause a trumpet
to pass over through all your land;
Smith's Literal Translation
Lev 25:9 And cause the trumpet of shouts of joy to pass over;
in the seventh month, in the tenth of the month, in
the day of expiations, shall ye cause the trumpet to
pass over in all your land.
Apart from the above quoted translations, the majority of renderings
have interpreted 'to pass over' as a direct reference to the actual
'sounding' of the trumpet.
However, after some consideration, it does make sense to require a
formal confirmation. A confirmation, upon the prior Day of Atonement,
that the King and High Priest had both agreed there would be a formal
observance of the approaching Jubilee year.
The organisation of the distribution of appropriately sounding shofar
trumpets throughout the land of Israel would be a necessary.
This would then enable the subsequent unified sounding of these shofars
throughout all the land.
Two annual commanded rest days followed.
These were;
1) the 15th (first day of the Feast of Ingathering), and
2) the 22nd (the eighth day of the feast).
This perspective provides harmony with the above mentioned verses
Exodus 23:16 and 34:22, which themselves indicate a later closing
date for the agricultural year.
To truly confirm this altered rendering of Leviticus 25:9 one would
have to find a further text in Scripture which also alluded to a
distribution of shofars prior to their sounding.
OPTION TWO - 'TEN' and 'ATONEMENT' REVIEWED
If the 'make pass' notion is accepted as referring to the sounding of
the shofar, then in order to render an alternate rendering one has to
re-translate the key words 'ten' and 'atonement'.
The 'atonement' translation can be easily revised.
*** Atonement ***
The translation of  to H3725 (atonement), can be adjusted
to H3722. (Both having the same consonants.)
In the Hebrew text, the word is present a) with a preceding 'the'
and b) in the plural.
(Read right to left.)
H3722 has the meaning,
The word choice 'cancellations' instead of 'atonement' could
be an appropriate choice.
As the first day of the Jubilee involved; (Leviticus 25:23-55)
- cancellation of servitude for Israelites,
- cancellation of ownership of children of
Israelites born in servitude,
- cancellation of sales of agricultural land,
- cancellation of sales of houses in villages
(not those inside walled cities)
- cancellation of sales of houses within the
walled cities of the Levites
The notion of forgiveness and liberty being evident in the
essence of the Jubilee year.
*** Ten ***
The 'ten' translation is more difficult to revise.
The translation of  is 'in ten'. (Read right to left.)
However, the same word is also translated to refer to a 'ten
stringed instrument'.
Psalms 33:2
Psalms 92:3
Psalms 144:9
What these verses are saying is that there was a musical instrument
which was comprised of ten strings. Also, harps and other stringed
instruments are mentioned.
[NB: The above interlinear extracts depict 'zither', while other
interlinears depict 'lyre', 'lute' or 'psaltery'. ]
Notice, Psalms 92:3 which simply states  . Where the word is
not directly associated with a 'zither'.
If such a simple reference is encountered in a less obvious
context it would naturally be simply translated as 'ten'. Not as
'ten strings'.
In the above three verses the translator has added the word strings
for clarity. However, no such Hebrew word is actually present in these
verses.
One has to query whether, for ceremonial purposes, this instrument
was used during at a specific feast or appointed day.
The above verse Psalms 144:9 mentions
Psalms 144:9 I will sing a new song to you, my God;
on the ten-stringed lyre
I will make music to you, (NIV)
As a result this verse brings to mind the 'new song' that will be
sung by the 144,000 - Revelation 14:3.
Prophetically speaking the new song is learnt prior to the Great
Tribulation. The 144,000 are representing the end-time harvest.
In summary, Leviticus 25:8-10 could be rendered as follows.
(Notice how the focus of verse 9 is now more upon features
of the first day of the Jubilee year.)
Lev 25:8 And you shall count seven sabbaths of years for
yourself, seven times seven years; and the time
of the seven sabbaths of years shall be to you
forty-nine years.
:9 Then you shall cause the trumpet (shofar) of the
Jubilee to sound on the ten strings day of the
seventh month; on the day of the cancellations
you shall make the trumpet (shofar) to sound
throughout all your land.
:10 And you shall consecrate the fiftieth year, and
proclaim liberty throughout all the land to all
its inhabitants. It shall be a Jubilee for you;
and each of you shall return to his possession,
and each of you shall return to his family.
*** AGRICULTURAL YEAR - DEUTERONOMY 13:13 ***
Consider, when did the tithes and offerings come into the place where
God had chosen to place His name?
:5 As soon as the commandment was circulated, the
children of Israel brought in abundance the
firstfruits of grain and wine, oil and honey,
and of all the produce of the field; and they
brought in abundantly the tithe of everything.
:6 And the children of Israel and Judah, who dwelt
in the cities of Judah, brought the tithe of
oxen and sheep; also the tithe of holy things
which were consecrated to the Lord their God
they laid in heaps.
2Chr 31:7 In the third month they began laying them in
heaps, and they finished in the seventh month.
In Scripture there a verse which advises us when the harvest had
reached completion. It advises us of the date of the start of the
agricultural year.
Deut 13:13 "You shall observe the Feast of Tabernacles seven
days, when you have gathered from your threshing
floor and from your winepress.
:14 And you shall rejoice in your feast, ...
:15 Seven days you shall keep a sacred feast to the Lord
your God in the place which the Lord chooses, ...
When the teaching of Deut 13:13 is compared with the previously mentioned
two Exodus verses a necessary correction becomes apparent.
Exod 23:16 ... and the Feast of Ingathering at the end
of the year, when you have gathered in the
fruit of your labors from the field.
Exod 34:22 ... and the Feast of Ingathering at the
year's end.
[NB: These verses present the text 'at the end
of the year'.
It seems that translators had chosen this
wording because they had in mind that the
Feast of Ingathering (and the following
eighth day) represented the end of the
commanded annual celebrations.
However, it is now apparent that the rendering
'at the turn of the year', meaning 'the close
of an old and the start of a new' year, (a new
agricultural year) was the intended message.
Strong's H3318 is the Hebrew word present.
As can be seen, it's precise meaning is a
little vague.
 ]
What all this means is that the 14th day of the seventh month represented
the final day when the yields of a years harvest could be gathered into
the store rooms.
Hence, the 15th day of the seventh month, the first day of the 7 day
Feast of Tabernacles / Ingathering, represented the beginning of the
new agricultural year. This feast being a celebration of the COMPLETED
harvest.
At the start of a Jubilee year the shofar would be blown on the 15th
day of the seventh month.
MEETING THE REQUIREMENTS OF PSALMS 81:3
Having now determined the 15th day of the seventh month was the day
which initiated the start of a new agricultural year. How does this
meet the requirements of Psalms 81:3.
Psa 81:3 Blow the trumpet (shofar) at the time
of the New Moon, At the full moon,
on our solemn feast day.
A) a feast day - as the first day of the Feast of Tabernacles, this
requirement was met.
B) a New Moon - Despite the widespread notion that the biblical
months were lunar based, they were actually of a
fixed 30 day duration. (Cycles of the moon are
actually biblically irrelevant.)
When 'New Moon' is rendered, it is done so from
only one Hebrew word. This word can be rendered
'month', 'new moon' or 'new'.
The days being labelled as 'New Moons' were
actually the six annual partial sabbaths.
(These were days when no customary work was
allowed, but food preparation was permitted.)
The six days were;
1) the first day of the Feast of
Unleavened Bread
2) the last day of the Feast of
Unleavened Bread
3) the Feast of Weeks (also called Pentecost)
4) the Day of Shouting (commonly called
Day of Trumpets)
5) the first day of the Feast of
Tabernacles / Ingathering
6) The Last day (eighth day of the
festival of Tabernacles).
Therefore, the Psalms 92:3 'New Moon' requirement
is met.
C) a full moon - A rendering of the Hebrew word H3677. 
In the Hebrew text, the word is present with
a preceding  , meaning 'in'.
From H3680.
Hence, the notion of 'to plump' is implied.
On this 15th day the storerooms were 'plump'
with the yield of the harvest.
Symbolically speaking this day represents the
culmination of the gathering of the spiritual
harvest.
Therefore, this final requirement is met.
There remains one further verse which is often referenced in respect
to the issue of the agricultural year.
While this verse is not often considered to be directly relevant, it
does introduce the expression 'beginning of the year'.
It also makes reference to 'tenth day', while at the same time inferring
the very first day of the year is being discussed.
*** EZEKIEL 40:1 - ALTERNATE VIEWS ***
EZEKIEL 40:1 - TIMING OF EZEKIEL'S VISION
Ezek 40:1 In the twenty-fifth year of our exile, at the
beginning of the year, on the tenth day of the
month, in the fourteenth year after the fall of
the city ...
[NB: Notice the word 'day' is in italics,
meaning the word 'day' has been added
by the translators. ]
An important point to notice is that in Ezekiel 40:1, there is no
mention of any seventh month!
What has happened is that it has been assumed that there was an
implied reference to the tenth (day) of the seventh month.
This assumption was made, in part, because the 10th day of the 7th
month represented an important date. The Day of Atonement.
[NB: It could be pointed out that following this line of
reasoning the, the six month earlier date, the 10th
day of the first month could have also been selected.
This being the date the chosen Passover lamb was
selected and set aside. (This being a date which
would also be in harmony with the already fully
recognised timing for the start of the year.) ]
Let us, at a deeper level, consider this verse.
As already noted the word 'day' is not present in the Hebrew.
So that leaves us with;
1) 'beginning of the year'
2) a mention of 'tenth' (Hebrew word is 'ten'.)
3) a reference to 'month'.
Some discussing the wording 'beginning of the year' provide the
rendering,
'head of the year'
The implied inference is that the very first day of the year is
being discussed.
[NB: It is only the mention of the word 'tenth' and the
translators addition of the word 'day', which causes
many to consider that the tenth day is being referenced. ]
If we agree that the very first day of a year is indicated, that
would that leave the following to be explained.
[ Notice, the Hebrew is 'ten', not 'tenth'.]
This is similar to what is encountered in Genesis 8:5.
[NB: In the Genesis 8:5 account it is impossible to properly
assemble the Flood timeline structure when trying to
treat the two Genesis 8:5 references to 'tenth' as being
correct. However, as soon as it is realised that the
meaning is not 'tenth', but 'accumulate', 'rich' or
'enriched', then in the context of the Flood narrative
the meaning becomes clear.
Present is a reference to the extra month which has to
be added to some years to keep the Jewish calendar in
harmony with the seasons. In addition, the Flood timeline
analysis shows, that contrary to popular Jewish thought,
this month is placed at the very start of a new year.
It is placed prior to the month which would normally
begin the year. ]
The difference between Ezekiel 40:1 and Genesis 8:5, after removing
ancillary letters is;
Ezekiel 40:1  = ten (H6218)
Genesis 8:5  = tenth (H6224)
In summary the context surrounding Ezek 40:1 is less apparent, than
the situation in Genesis 8:5, but the message could be that it was
a calendar year when one of these extra months was necessary.
This would suggest the verse was discussing the first day of a year
which would span 13 months.
The rendering would 'accumulated month' - indicating the additional
month placed at the start of the year.
[ NB: To accept this view one would have to downplay the
variation in the Hebrew between 'tenth' and 'ten'. ]
Some others have advanced the view that perhaps Ezekiel 40:1 is
referencing the first day of an agricultural Jubilee year.
Actually, this is still possible as the Hebrew for 'month' can also
be rendered 'New Moon'.
Therefore the meaning could be 'enriched New Moon'. A reference
to the 15th day, of the seventh month. (Given that the proceeds
of the harvest were then fully stored in heaps, while applying the
definition of 'New Moons' as partial sabbath days.)
However, if one wished to be true to the Hebrew form 'ten', while
still referring to the start of a new agricultural year, one would
have to opt for the rendering;
'ten strings New Moon'
To fully decide the timing of Ezekiel 40:1, more study of biblical
chronology is required.
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