Yeshua/Jesus real birthday at Sukkot.
The Time of Yeshuas’ Birth
On What Day Was Yeshua Born?
While much of the world celebrates the birth of Jesus Christ on the 25th of December, can the actual day of Yeshua/Jesus’ birth be determined from scripture? Theologians who have any sense at all about the Biblical text and who do not study the Torah of YHWH God, run for the nearest exit when asked about Jesus birthdate. They proclaim that “we” do not know, just like Pharaohs’ councilors when confronted with Pharaohs cow/wheat dreams. Sometimes, they even admit that there are “clues” in the Gospels, but then fail to read them as facts supported by the Tanakh and the Torah. The scriptures examined in this essay are not “hints or clues”; they are FACT!
The timeline of the Saviors birth is clearly delineated in scripture and shall be followed in scriptural context in this essay. It is not difficult to follow if one understands a few basic premises up front.
1. Use the Bibles calendar, not the pagan, Gregorian popish calendar. 2. A pregnancy takes 9 months to get to term.
3.Start your study at the Course of Abijah as scripture does.
4. Yeshua came to “Tabernacle” with us.
5. What pregnant woman visited what pregnant woman and when?
6. If one does not study Torah and the Bibles Holy Feasts of YHWH [the LORD]; forget it! You will never get it right.
7. Yeshua/Jesus earthly life follows the Torah of His Father, YHWH, in minute detail from conception until forever.
This question will be explored in some detail, and will yield a result that is quite intriguing and true. The first passage we will consider begins with the father of John the Baptist, Zacharias:
Luke 1:5: There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia [Abijah]: and his wife was of the daughters of Aaron, and her name was Elisabeth.
Luke 1:8: And it came to pass, that while he executed the priest’s office before God in the order of his course…
Luke 1:23 and it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
Luke 1:24 “And after those days his wife Elisabeth conceived…”
The fact given to us here is that Zacharias was of the “course” of Abia.
The 24 Courses of the Temple Priesthood.
King David on YHWH God’s instructions (1 Chr 28:11-13) had divided the sons of Aaron into 24 groups (1 Chr 24:1-4), to setup a schedule by which the Temple of YHWH could be staffed with priests all year round in an orderly manner. After the 24 groups of priests were established, lots were drawn to determine the sequence in which each group would serve in the Temple. (1 Chr 24: 7-19). That sequence is as follows:
1 Chr 24:7 1 Chr 24:8 1 Chr 24:9 1 Chr 24:10 1 Chr 24:11 1 Chr 24:12 1 Chr 24:13 1 Chr 24:14 1 Chr 24:15 1 Chr 24:16 1 Chr 24:17 1 Chr 24:18 1 Chr 24:19
1. Y ehoiarib 3. Harim
5. Malchijah 7. Hakkoz
9. Y eshuah 11. Eliashib 13. Huppah 15. Bilgah 17. Hezir
19. Pethahiah 21. Y achim 23. Delaiah
10. Shekinah 12. Yakim
14. Yeshebeab 16. Immer
18. Aphses 20. Yehezekel 22. Gamul
These were the orderings of them in their service to come into the house of YHWH, according to their manner, under Aaron their father, as YHWH, the God of Israel had commanded him.
Now each one of the 24 “courses” of priests would begin and end their service in the Temple on the Sabbath, a tour of duty being for one week (2 Chr 23:8, 1 Chr 9:25). On three occasions during the year, all the men of Israel were required to travel to Jerusalem for the ascending Holy festivals of YHWH so on those occasions all the priests would be needed in the Temple to accommodate the crowds. Those three festivals were Peasach/Matzot [Unleavened Bread], Shavuot [Pentecost], and Sukkot [Tabernacles] (Deut 16:16).
The Yearly Cycle of Service in the Temple.
The Bibles Hebrew calendar begins in the spring, during the month of Aviv [Nisan], so the first “course” of priests, would be that of the family of Yehoiarib, who would serve for seven days. The second week would then be the responsibility of the family of Yedaiah. The third week would be the feast of Matzoth [Unleavened Bread], and all priests would be present for service. Then the schedule would resume with the third course of priests, the family of Harim. By this plan, when the 24th course was completed, the general cycle of courses would repeat. This schedule would cover 51 weeks or 357 days, enough for the lunar Hebrew calendar (about 354 days). So, in a period of a year, each group of priests would serve in the Temple twice on their scheduled course, in addition to the 3 major festivals, for a total of about five weeks of duty.
The Conception of Yochanan, the Immerser [John the Baptist].
Now back to Zacharias, the father of John the Baptist.
Luke 1:23: And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
Luke 1:24: And after those days his wife Elisabeth conceived…
Beginning with the first month, Aviv in the spring (March-April), the schedule of the priest’s courses would result with Zacharias serving during the 10th week of the year. This is because he was a member of the course of Abia (Abijah), the 8th course, and both the Feast of Matzot [Unleavened Bread] (15-21 Aviv) and Shavuot [Pentecost] (6 Sivan) would have occurred before his scheduled duty. This places Zacharias’ administration in the Temple as beginning on the second 7th day Sabbath of the third month, Sivan (May-June).
Abib – Aviv (March – April)
Zif – Iyya (April – May
Having completed his Temple service on the third Sabbath of Sivan, Zacharias returned home and soon conceived his son John. So John the Baptist was probably conceived shortly after the third Sabbath of the month of Sivan.
The Conception of Yeshua ha Moshiach [Jesus Christ].
Now the reason that the information about John is important, is because according to Luke, Yeshua was conceived by the Holy Spirit in the sixth month of Elisabeth’s pregnancy:
Luke 1:24: And after those days his wife Elisabeth conceived, and hid herself five months, saying,
Luke 1:25: Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.
Luke 1:26: And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
Luke 1:27: To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary.
Note that verse 26 above refers to the sixth month of Elisabeth’s pregnancy, not Elul, the sixth month of the Hebrew calendar, and this is made plain by the context of verse 24 and again in verse 36:
Luke 1:36: And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.
Mary stayed with Elizabeth for the last 3 months of her pregnancy, until the time that John was born.
Luke 1:56: And Mary abode with her about three months, and returned to her own house.
Luke 1:57: Now Elisabeth’s full time came that she should be delivered; and she brought forth a son.
Now working from the information about John’s conception late in the third month, Sivan, and advancing six months, we arrive late in the 9th month of Kislev (Nov-Dec) for the time frame for the conception of Yeshua/Jesus. It is notable here that the first day of the Jewish festival of Hanukkah, the Festival of Lights, is celebrated on the 25th day of Kislev, and Yeshua is called the light of the world (John 8:12, 9:5, 12:46). This does not appear to be a mere coincidence. In the book of John, Hanukkah is called the feast of dedication (John 10:22). Hanukkah is an eight-day festival, celebrating the relighting of the menorah in the rededicated Temple, which according to the story, stayed lit miraculously for eight days on only one day’s supply of oil.
The Birth of John the Baptist.
Based on a conception shortly after the third 7th day Sabbath of the month of Sivan, projecting forward an average term of about 10 lunar months (40 weeks), we arrive in the month of Aviv. It would appear that John the Baptist might have been born in the middle of the month, which would coincide with Passover and the Feast of Matzoth [Unleavened Bread]. It is interesting to note, that even today, it is customary for the Jews to set out a special goblet of wine during the Passover Seder meal, in anticipation of the arrival of Elijah that week, which is based on the prophecy of Malachi:
Mal 4:5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of YHWH:
Jesus identified John as the “Elijah” that the Jews had expected:
Mat 17:10: And his disciples asked him, saying, why then say the scribes that Elias must first come?
Mat 17:11: And Jesus answered and said unto them, Elias truly shall first come, and restore all things.
Mat 17:12: But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.
Mat 17:13: Then the disciples understood that he spake unto them of John the Baptist.
The angel that appeared to Zacharias in the temple also indicated that John would be the expected “Elias”:
Luke 1:17: And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
So then, the Feast of Matzot [Unleavened Bread] begins on the 15th day of the 1st month, Aviv, and this is a likely date for the birth of John the Baptist, the expected “Elijah”.
The Birth of Yeshua
Since Yeshua was conceived six months after John the Baptist, and we have established a likely date for John’s birth, we need only move six months farther down the Bibles calendar to arrive at a likely date for the birth of Yeshua. From the 15th day of the 1st month, Aviv, we go to the 15th day of the 7th month, Tishri. And what do we find on that date? It is the Fall Holy Festival of Sukkot [Tabernacles]! The 15th day of Tishri begins the third and last festival of the year to which all the men of Israel [all 12 tribes] were to gather in Jerusalem for the Ascending Temple services. (Lev 23:34)
Isa 7:14: Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Immanuel means “God with us”. The Son of God had come to dwell with, or tabernacle on earth with His people.
John 1:14: And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
The word in the Hebrew for dwelt is sukkah and the name of the Feast of Tabernacles in Hebrew is Sukkot, a festival of rejoicing and celebration.
Luke 2:7: And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.
Luke 2:8: And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.
Luke 2:9; And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.
Luke 2:10: And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.
Luke 2:11: For unto you is born this day in the city of David a Savior, which is Christ the Lord.
Why was there no room at the inn? Bethlehem is only about 5 miles from Jerusalem, and all the men of Israel had come to attend the ascending festival of Sukkot [Tabernacles] as required by the Law of YHWH as given to Moses. Pilgrims would have already taken every room for miles around Jerusalem, so all that Mary and Joseph could find for shelter was a stable.
Also of note is the fact that the Feast of Sukkot [Tabernacles] is an eight-day feast (Lev 23:36, 39). Why eight days? It may be because an infant was dedicated to God by performing circumcision on the eighth day after birth: and this day is called “the great day” by the Jews up until today.
Luke 2:21: And when eight days were accomplished for the circumcising of the child, his name was called YESHUA, which was so named of the angel before he was conceived in the womb and the Name in Hebrew means, “THE SAVIOR”. The English name Jesus has no interpretation in either Hebrew or Greek.
So the infant Yeshua would have been circumcised on the eighth and last day of the Feast of Sukkot [Tabernacles], a High Sabbath day. The Jews today consider this a separate festival from Tabernacles, and they call it Shemini Atzeret, the Last Great Day of completion. This fits as a Holy symbol. Then, it would mean that Yeshua had to have been born on the FIRST DAY of Sukkot! Consider the holy symbology and heavenly appropriateness of all of this. YHWH God always does miracles with signs and wonders, including sending His Son to tabernacle with us! The feasts of YHWH [the LORD] center the events in the Bible on Yeshua, our Messiah. They are our parameters and the outline for the eternal play to unfold in our minds and hearts. Lawless Christians may cast them out, but Yeshua defends His fathers loving Torah rules for life unto His own substitutionary death (Matthew 5:17-19)!
So, if you have followed the above reasoning, based on the scriptural evidence, a case can Scripturally be made that Yeshua the Messiah [Jesus Christ] was born on the 15th day of the month of Tishri, on the first day of the Feast of Sukkot [Tabernacles], which corresponds to the September – October timeframe of our present calendar!
Sukkot [Tabernacles] Future Fulfillment
It is also interesting to note the Tabernacles is a feast of ingathering of the Harvest (Exodus 23:16 and 34:22). If Yeshua’s’ first coming was indeed on 15 Tishri, the first day of Sukkot [Tabernacles], then it is quite reasonable to presume that the harvest of this earth, the ingathering of the second coming of Yeshua the Messiah, will also occur on precisely the same date. The unknown factors hinted at in Daniel and Revelation would be the year that this would happen.
The suggestion was made that the Magi presented their gifts to Yeshua on December 25, 2 B.C.E. This was not, however, the time of his birth. When the Magi arrived, Joseph and Mary were no longer in a stable with Yeshua. They were now residing in a house (Matthew 2:11). Yeshua had been circumcised (Luke 2:21) and dedicated at the temple some forty days after his birth (Luke 2:22–24). He was then being called a paidion (toddler) and no longer a brephos (infant). When the Magi arrived, Yeshua was already walking and was able to speak a few words as most normal children would be able to do when several months or over a year old. Soon after the Magi left, Herod killed the male children in and around Bethlehem who were two years of age or younger (Matthew 2:16). This does not mean Yeshua was exactly two years old at the time. The fact that all children two years and under were slain shows that Herod was taking every possible interpretation of the Magi into account for the time of Yeshuas’ birth.
Since it was not clear in ancient astrological interpretation whether the appearance of a star or planet signified the conception or the birth of a baby, Herod decided to kill the children born within a two-year period in order to cover both possibilities. When all these evidences are considered, it shows that Yeshua was certainly a few months old [the young child/paidion] when the Magi presented their gifts.
There is biblical information, which could go a long way in helping us understand the general time period for Yeshuas’ birth. Luke gave more chronological data regarding the birth and ministry of Yeshua than any other biblical writer. In doing this, Luke began his story with John the Baptist. He gave some chronological indications as to the time of John’s conception and birth. Though his statements are general, they are plain enough to indicate the approximate time of John’s birth, and consequently that of Yeshua himself. This chronological information is found in Luke’s first chapter. I may repeat myself here, but it is necessary in order for Christians, who have a difficult time counting to three days and three nights, to understand and to stop celebrating pagan Roman Catholic holidays and calling them Biblical! We will now expand on the previous presentation.
Note what Luke said,
“There was in the days of Herod, the king of Judaea, a certain priest named Zechariah, of the course Abijah and his wife was of the daughters of Aaron, and her name was Elizabeth.”
• Luke 1:5
This verse tells us something about the parents of John the Baptist. Zechariah was a priest whose duty it was, on certain occasions, to offer the national sacrifices in the temple at Jerusalem. While he was accomplishing his assigned requirements, Luke said an angel came to him and told him that his wife Elizabeth would bear a child. Zechariah could hardly believe what he was told because Elizabeth was beyond the age of childbearing. The angel understood his reason for disbelief; so, Zechariah was struck dumb to prove the certainty of what was prophesied. When Zechariah came out of the inner temple, the people perceived that he had seen a vision and were amazed that he was unable to speak. They realized that something significant had been pointed out to Zechariah.
Luke tells us that all this happened while Zechariah “executed the priest’s office before God in the order of his course” (Luke 1:8). He was performing his priestly duties “according to the custom of the priest’s office” (Luke 1:9). Zechariah’s course was that of Abijah (KJV: Abia) (Luke 1:5). What was this course, and when did it serve?
The Twenty-Four Priestly Courses
There were twenty-four priestly courses that administered the services in the temple. These are enumerated in 1 Chronicles chapter 24. Each course had a title associated with it. These were the names of the leaders who headed each course in the time of David. Samuel and David were the persons responsible for establishing the twenty-four courses of priests (1 Chronicles 9:22). Originally in the time of Moses the priesthood was confined only to Aaron and his immediate sons. But by the time of Samuel and David, that family had grown to such proportions that they could not all officiate together at one time in the temple. That is why Samuel and David divided the priests into twenty-four separate groups, which were called “orders” or “courses.” The course in which Zechariah served was the eighth, that of Abijah (1 Chronicles 24:10). Josephus, the Jewish historian, was also a priest and he mentioned that he was a member of the first course called that of Yehoiarib.
The original twenty-four priestly families established by David performed their services in the temple until the Babylonians destroyed the sanctuary in the 6th century B.C.E. When the Jews returned to Palestine, they rebuilt the temple, but they discovered that representatives of only four courses of the original twenty-four were still accounted for (Ezra 2:36–39). Something had to be done to restore the twenty-four courses to their ordained service in the temple as commanded by David. Under the authority of Ezra, the remaining four was divided back into the former number. Thus, a new set of twenty-four courses commenced their administrations in the temple. And though these family courses were different from the ones established by David, it was decided that each course was to retain the name of the family, which headed each course back in David’s time. The re-establishment of these twenty-four courses was accepted as proper by the New Testament authorities, because John the Baptist’s father was reckoned to be of this new arrangement. The twenty-four elders mentioned in the Book of Revelation also reflected this new arrangement.
The Twenty-Four Courses Were Calendar Indications
These twenty-four courses were ordered by Samuel and David (and later by Ezra the priest) to serve once a week in the temple services at two different times each year. The first family of priests commenced their administrations at noon on a 7th day Sabbath (Saturday) and they were relieved of duty the following 7th day Sabbath at noon. The Bible said they “were to come in on the Sabbath,” and to serve until they “were to go out on the Sabbath” (2 Chronicles 23:8; 2 Kings 11:5). The second course then began its service in the second week; the third course the third week, etc.
Since each course administered for one week, it follows that there was a twenty-four week period for each of the courses to have its chance of serving. This occupied a span of about six months. When this was accomplished, the series started all over again. In a period of forty-eight weeks, each course would have served for two weeks ― with each session being separated from the other by about six months. There are just over fifty-two weeks in each Solar Year. The Biblical, Hebrew calendar, on the other hand, is a Lunar-Solar one. In ordinary years it only has about fifty-one weeks. At particular intervals the Jewish authorities had to add an extra month of thirty days to keep it in season with the motions of the Sun. In a nineteen-year period, seven extra months were usually added. But, as said before, all normal years with the Jews had about fifty-one weeks. The priests served in their courses for forty-eight of those weeks. This means that there were three weeks in the year, which were not reckoned in the accounting. What happened with those three weeks? David provided the answer back in his day.
The Courses Served Together at the Three Festival Seasons
Since there were three major holy seasons on the Bibles calendar (Passover, Pentecost and Tabernacles), and since at those times there were great crowds at Jerusalem, David ordained that all twenty-four courses were to serve together for the week of Passover, the week when Pentecost occurred, and the week of Tabernacles. “For all the priests that were present [at Tabernacles] did not then wait by course” (2 Chronicles 5:11). At Tabernacles (and also Passover and Pentecost) the priestly courses were suspended ― they “did not then wait by course.” In actual fact, all the courses of priests served together during those three holy seasons. But in all other normal weeks, the various courses were doing their assigned work at the temple. In the case of Zechariah (the father of John the Baptist), Luke said he was officiating in his regular office (the eighth course, or the eighth week) when the angel said his wife Elizabeth was to have a child.
This is a chronological fact. Luke meant it that way. He was showing his readers the general time of year that Zechariah was serving. We know that Zechariah was not serving at a festival period because the priests “did not then wait by course.” Also it was either in the first half of the year when the course of Abijah served, or it was during the second half. Let us look at this course of Abijah, because we can know the approximate times when it served in the temple.
The Chronology of the Twenty-four Courses
It is perfectly reasonable that the priestly courses started their serving with the springtime month of Aviv ― the first month of the Bibles ecclesiastical year. This was the customary time ordained in the Bible when priests began their administrations (Exodus 40:1-–38). David arranged the twenty-four courses of the priests to coincide with the time when each of the twelve tribes of Israel had their representatives helping in the temple service. Each of the twelve tribes administered a whole month. They “came in and went out month by month throughout all the months of the year … the first course for the first month” (1 Chronicles 27:1–2). The first month for temple services was Aviv. The first month-long course of the twelve tribes started at the beginning of that springtime month. This must also have been the first month for the priests.
The twenty-four priestly courses, however, lasted only for one week (from Sabbath to Sabbath). Their courses started with the 7th day Sabbath just before the beginning of Aviv in order for the priests to be on duty to perform their regular ceremonials on Aviv One. The same procedure was also followed for their second yearly tenure commencing six months later on Tishri One. There is even in the New Testament a reference to this second yearly tenure, which commenced six months after the first. In Luke 6:1 in some manuscripts we read what appears to be a strange statement (at least it is strange to some scholars). It says that the Sabbath day on which Yeshua excused his disciples for picking grain was the “second-first” Sabbath. Many manuscripts and in the writings of several early fathers of Christendom, they state this event was performed on the “second-first Sabbath.” This must be a true reading of the original text and its supposed oddity is what helps to explain its meaning. What in the world was the “second-first Sabbath”? The answer is easy to determine. The truth is, the phrase was a regular calendar indication that all Jews in the time of the temple understood.
The answer is plain. Luke in using the phrase “second-first Sabbath” was simply following the regular order of the twenty- four courses of the priests because this chronological indication was a reference to their second cycle beginning with Tishri One and the disciples picked the grain on the first weekly Sabbath of that second yearly tenure. The next weekly Sabbath would have been called the second ― second Sabbath. Of course, during the week of Sukkot [Tabernacles] all the twenty-four priests would have attended to the temple ceremonies together, but the next weekly Sabbath after Tabernacles, the routine would have continued and that weekly Sabbath would have been called the second-third Sabbath, the next Sabbath after that would have been the second-fourth Sabbath, etc., until the priests reached the “second-twenty-fourth Sabbath.” After that, the priests re- started the cycle once again with the first weekly Sabbath associated with the first day of Aviv of the next year. They would have called that first Sabbath the “first-first Sabbath,” the second would have been the “first-second Sabbath,” etc.
However, when weekly Sabbaths occurred inside the festival weeks of Passover, Pentecost and Tabernacles, those intervening Sabbaths (which were not counted in the two cycles each year) were called the “between Sabbaths,” and Luke even refers to one of those that occurred during the week of Pentecost. Note Acts 13:42 where the phrase “the next Sabbath” as found in the King James Version, really states from the Greek, “the between Sabbath.” This means that Luke in the New Testament was well aware of the twenty-four priestly courses and he knew the specifics concerning the weekly Sabbaths in which the twenty- four priestly courses changed their weekly tenures two times a year (separated by a six month period). These indications by Luke are calendar references and they give us important clues to help us understand some New Testament chronological facts.
The Eighth Course of Abijah
The period for the eighth course of Abijah would have been from May 19 to May 26. If it were in this springtime administration when the angelic messenger came to Zechariah about his wife having a child, then we have a chronological hint of the period for John the Baptist’s conception — because it must have happened immediately after that time. Indeed, because Zechariah was struck dumb during his administration, he was disqualified at once from exercising the priest’s office (Leviticus 21:16–23). He no doubt left very soon for home. Thus, somewhere near May 26 to June 1, Elizabeth must have conceived. The human gestation period is about 280 days ― nine months and ten days. This shows the birth of John the Baptist near March 10, perhaps in 3 B.C.E.
A late summer or early autumn date for Yeshuas’ birth has also been suggested because Luke said the shepherds were tending their flocks at night at his nativity (Luke 2:8). Many have believed this precludes a wintertime birth (either early winter on December 25th or a late winter in early March) because it would have been too cold for the flocks to be out in the open at that time. But this evidence is very problematic. In exceptionally cold winters this may have been the case, but in mild winters sheep are often out of doors in Israel all night. Since no one knows what kind of weather there was in Israel the year of Yeshuas’ birth (either severe or mild), this factor can be of no chronological value.
These are proofs from the Bible that Yeshua was born in the fall of the year.
December the 25th is definitely not the date Jesus of Nazareth was born. He was not born during the middle of winter; for the shepherds were keeping watch over their flocks by night (Luke 2:8). In Israel the shepherds always bring their flocks in by mid-October. Here are two good reasons for the fall of the year at Sukkot to be the time of the year for Yeshuas’ birth, all proven from the Bible and discussed earlier in this essay.
First: he was born six months after John the Baptist. Finding John’s approximate time of birth, and adding six months we have Yeshuas’ time of birth. Now John’s father Zechariah was a priest at the temple in Jerusalem. Each priest had a definite period of the year in which to serve. There were twenty-four of these courses and according to Josephus each course lasted one week. Each priest served a week twice a year and all had to serve the three weeks of Passover, Pentecost and the Feast of Tabernacles, the Ascending feasts. Zechariah was serving the course of ABIA (Abijah) when he learned his wife by some divine intervention, would give birth to a son (Luke 1:5-13). According to 1st Chronicles 24:10, the course of Abijah was the eight in order. That is Iyar 27 to Sivan 5; to us this would be about June 1-8. He was obligated to remain another week for Shavuot [Pentecost]. After this time his ministry finished. He returned home and his wife conceived (Luke 1:23-24) this being about the middle of June. If we add nine months, John’s birth would be in early spring about March. Add to this the six months [the younger Yeshua was] (Luke 1:29-36), and Yeshuas’ birth would be mid or late September, again in the fall of the year.
Second: Joseph and Mary had gone to Bethlehem to be taxed (Luke 2:1-5). The fall was a logical time for Roman taxes since it was the end of harvest. Also, when they made the trip it was most likely a time of a great Sukkot feast at Jerusalem because it was crowded (Luke 2:7). Taxation alone would not draw this large a crowd in Bethlehem. Another point is that the Torah law did not require a woman’s presence at Sukkot. Considering all of this, Mary made the journey with Joseph to be taxed by the Romans and to voluntarily attend the Feast of Sukkot [Tabernacles] that again is in the fall at the time that the taxation occurred. The Prophecy’s of his birth were then, fulfilled in minute detail.
You can see from this that Christendumb is dishonest, and have stolen Dec.25 (Their Xmas holiday) from pagans of Roman and Greek worlds to northern Europe (YULE). With other holidays, like June 24 they just subtracted six months from Dec. 25; then came up with ST. John’s day (John the Baptist) since he was born six months before Yeshua. They even went as far as calling the fire leaping pagan ceremony at this time of year (Summer solstice), ST. John’s fire in Christian Ireland.
There we have it! Decide for yourself; “Sukkot” or “Christmas”? The Scriptures or the traditions of men, which put the things of God to naught? I know, I am leaving you no wiggle room. That is my intention.
Who knows? This may be the Churches last chance for such a time as this, to purge itself of pagan holidays?
Rav James Talbott