The Birth of Jesus and the Day of Trumpets... Jesus Born on September 11th

The historical evidence I have presented in this book shows that Jesus was born in the year 3 B.C.E.

It appears most probable that a late summer birth in 3 B.C.E. has the best credentials. I need not rehearse my reasons for this, but they are very strong.

Indeed, the evidence from the priestly courses alone suggests that a September nativity is the most likely.

This gives a pretty close approximation that most scholars would probably accept as reasonable. But now, we come to the nitty-gritty! To propose an early evening birth on September 11, 3 B.C.E. appears almost impossible to believe.

The fact is, however, I can state without a shadow of a doubt, that the celestial scene described by the apostle John in Revelation 12:1–5, if viewed astronomically, would center precisely on a New Moon date within mid-September, and that in 3 B.C.E. that exact celestial phenomenon would have occurred in the early evening of September 11th.

I can also state with assurance that sundown on September 11, 3 B.C.E. was also the beginning of the Jewish New Year (Rosh ha-Shanah #8213; The Day of Trumpets).

Even if the apostle John were only giving the symbolic time for Jesus’ nativity, and not the actual, we are provided with a great deal of insight on how early Christians interpreted significant periods of time on the holy calendar of Israel.

If Jesus were actually born on Rosh ha-Shanah (the Day of Trumpets) in 3 B.C.E., a most impressive astronomical panorama of events burst forth on the scene that would have awed and astonished most Jewish people who lived at the time.

Look at the celestial events that occurred around that Rosh ha-Shanah date of September 11th in 3 B.C.E. Exactly one month before (on August 12) the world would have witnessed the close conjunction of Jupiter (reckoned astrologically as the Father) and Venus (the Mother) when they were only .07 degrees from one another when they appeared as morning stars on the eastern horizon.

This was a very close union. But then, nineteen days later (August 31), Venus came to within .36 degrees of Mercury in a very similar astronomical display.

Then, on September 11th, the New Moon occurred which represented the Jewish New Year. This happened when Jupiter (the King planet) was then approaching Regulus (the King star).

And, on September 14, Jupiter and Regulus came to their first of three conjunctions in this extraordinary year. Then, over an eight month period, Jupiter made its “crowning effect” over the King star Regulus. There could hardly have been a better astronomical testimony to the birth of the new messianic king from the Jewish point of view. Why? Because every one of these celestial occurrences I have mentioned happened with the Sun or planets being positioned within the constellation of Leo the Lion (the constellation of Judah — from whence the Messiah was destined to emerge) or in Virgo the Virgin.

The apostle John may have seen importance in these extraordinary occurrences when he symbolically showed that Jesus was born at the New Moon of Tishri, the Day of Trumpets (Revelation 12:1–3).

What we now need to do is to rehearse some of the typical and figurative features of the biblical accounts associated with this particular day.

They may well reveal why John and early Christians looked on Jesus as the Christ and the king of the universe.

If one can realize that the New Testament shows Jesus born on the Day of Trumpets (the first day of Tishri ― the start of the Jewish civil year) an impressive amount of symbolic features emerge on the biblical and prophetic scenes. Before the period of the Exodus in the time of Moses, this was the day that began the biblical year.

It also looks like this was the day when people were advanced one year of life ― no matter at what month of the year they were actually born.

Notice that the patriarch Noah became 600 years of age “in the first month [Tishri], the first day of the month [later to be called the Day of Trumpets]” (Genesis 8:13). That was the very day when “Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry” (v. 13). This was not only Noah’s official birthday, it became a new birth after the Flood for the earth as well.

Even the first day of creation mentioned in Genesis 1:1–5 could be reckoned as being this very day. The early Jews discussed whether the actual creation took place in spring or in autumn.

But since the autumn commenced all biblical years before the Exodus (Exodus 12:2), and since all the fruit was then on the trees ready for Adam and Eve to eat (Genesis 1:29; 2:9, 16–17), it suggests that the month of Tishri was the creation month, beginning near the autumn.

If so, then the first day of creation mentioned in Genesis was also the first of Tishri (at least, Moses no doubt intended to give that impression). This means that not only was this the birthday of the new earth in Noah’s day and what was later to become the Day of Trumpets on the Mosaic calendar, but it was also the day which ushered in the original creation of the heavens and the earth.

As shown before, among the Jews this day was called Rosh ha-Shanah (the Feast of the New Year). The majority belief of Jewish elders (which still dominates the services of the synagogues) was that the Day of Trumpets was the memorial day that commemorated the beginning of the world.

Authorized opinion prevailed that the first of Tishri was the first day of Genesis 1:1–5. It “came to be regarded as the birthday of the world.” 1 It was even more than an anniversary of the physical creation. The Jewish historian Theodor H. Gaster states,

“Judaism regards New Year’s Day not merely as an anniversary of creation ― but more importantly ― as a renewal of it. This is when the world is reborn.” 2

Gaster’s insight is so germane to the interpretation of the significance of biblical festivals that I will be referring to his research several times in my following references.

Each of the Jewish months was officially introduced by the blowing of trumpets (Numbers 10:10).

Since the festival year in which all the Mosaic festivals were found was seven months long, the last month (Tishri) was the last month for a festival trumpet.

The last trump in the seven months’ series was always sounded on this New Moon day. This made it the final trumpets’ day (Leviticus 23:24; Numbers 29:1).

This was the exact day that many of the ancient kings and rulers of Judah reckoned as their inauguration day of rule. This procedure was followed consistently in the time of Solomon, Jeremiah, and Ezra 3 The Day of Trumpets was also acknowledged as the time for counting the years of their kingly rule.

Indeed, it was customary that the final ceremony in the coronation of kings was the blowing of trumpets.

For Solomon, “Blow ye the trumpet, and say, ‘God save king Solomon’” (1 Kings 1:34).

For Jehu, “And [they] blew with trumpets, saying, ‘Jehu is king’” (2 Kings 9:13).

At the enthronement of Jehoash, “The people of the land rejoiced, and blew with trumpets” (2 Kings 11:11).

There could well be a reflection of this symbolic feature in the New Testament. The Day of Trumpets was the time for the start of the seventh month (since the time of Moses), and the time for the “last trump” to introduce festival months.

Note that in the Book of Revelation, we have the record of a heavenly angel who will blow the seventh and last trumpet blast. And recall what happens at the exact time this “last trump” is sounded.

“And the seventh angel sounded [blew the last trump]; and there were great voices in heaven, saying, ‘The kingdoms of this world are become the kingdoms of our Lord and of his Christ; and he shall reign forever and ever [for the ages of the ages].’”

In New Testament parlance this shows the time of the coronation of Jesus, and it happens at the seventh (or last) trump in the Book of Revelation ― the Day of Trumpets.

The early Jews also recognized that the Day of Trumpets was a memorial day for considering those who had died. It was not a simple type of “Memorial Day” that we moderns are accustomed to.

Gaster said it was a symbolic time when “the dead return to rejoin their descendants at the beginning of the year.”

4 Such a day was a time when Israel would rally to the call of God for the inauguration of God’s kingdom on earth. Gaster also states this was the time that became “a symbol of the Last Trump.”

5 Since the apostle Paul was Jewish, it is possible that his reference to the “Last Trump” and the resurrection from the dead was also connected with the same biblical theme. The “Last Trump” of the early Jews was when the dead were remembered.

To Paul the “Last Trump” was the time for Jesus’ second advent and the resurrection of the dead (1 Corinthians 15:52; 1 Thessalonians 4:16).

Truly, the Day of Trumpets theme is that of kingship. There may even be a reference to this in the elevation of the patriarch Joseph to kingship on this New Moon day which began the month of Tishri. Notice that he had been in a dungeon for “two full years” (Genesis 41:1).

It was not simply a two year period which Moses was intending, but the passage of two full years. The implication is that the story of Joseph’s rise to kingship happened on a New Year’s Day.

This is manifest in Psalm 81, a New Year’s psalm commemorating Joseph’s royal enthronement (Genesis 41:40). As with Jesus, in Revelation 11:15, the kingdoms of the world became Joseph’s on the day intended for coronations ― the day that later became the Day of Trumpets.

Of course, Pharaoh retained top leadership, but as the New Testament shows, God the Father still maintains supreme rule over Jesus even when Jesus is prophesied to rule the kingdoms of this world.

As we have shown from the Bible, the blowing of trumpets was the sign that kings could then begin to rule (1 Kings 1:34; 2 Kings 9:13; 11:11). Jewish authorities long acknowledged this royal import to the Day of Trumpets.

Gaster states, “The Sovereignty of God is a dominant theme of the occasion [and] it is one of the cardinal features of New Year’s Day.”

6 The main issue that prevailed in the significance of the day was the triumph of God as a king over all the forces of evil. The symbolic motif of the Day of Trumpets, as Gaster shows, was God “continually fighting His way to the Kingdom, continually asserting His dominion, and continually enthroning Himself as sovereign of creation. At New Year when the world was annually reborn that sovereignty was evinced anew.” 7

The theological thrust of the early Jews within their synagogue services for the Day of Trumpets was the fact that God rules over all and that he is the King of kings. On Trumpets it was common to quote Zechariah 14:16. “The king, the Lord of hosts.” Indeed, some scholars have suggested that psalms which begin “Yahweh is become king [or ‘The Lord reigns’]” (Psalm 93 and 97) were originally designed for recitation at the New Year festival.” 8 Recent study shows this to be true. It is postulated by many scholars that in Israel, Yahweh was crowned annually at the “New Year feast of Yahweh.” The scholar Mowinckel has argued that the “enthronement psalms” (Psalms 47, 93, 96–99) in which Yahweh reigns were a part of the liturgy of the ancient synagogues. 9 There is no doubt that this is true. This was also the very day when Jesus was born.

The central theme of the Day of Trumpets is clearly that of enthronement of the great King of kings. This was the general understanding of the day in early Judaism and it is certainly that of the New Testament. In Revelation 11:15, recall that the seventh angel sounds his “last trump” and the kingdoms of this world become those of Jesus.

This happens at a time when a woman is seen in heaven with twelve stars around her head and the Sun mid-bodied to her, with the Moon under her feet.

And note: Professor Thorley who reviewed the first edition of my work has shown that there are exactly twelve stars surrounding the head of Virgo as we see them from earth.

If one will look at Norton’s Star Atlas, twelve visible stars will be seen around Virgo’s head. They are (according to astronomical terminology): (1) Pi, (2) Nu, (3) Beta (near the ecliptic), (4) Sigma, (5) Chi, (6) Iota — these six stars form the southern hemisphere around the head of Virgo. Then there are (7) Theta, (8) Star 60, (9) Delta, (10) Star 93, (11) Beta (the 2nd magnitude star) and (12) Omicron — these last six form the northern hemisphere around the head of Virgo.

All these stars are visible and could have been witnessed by observers on earth.

Thus, the description of the apostle John describes a perfectly normal heavenly scene that could be recognized by all people.

Here was Virgo with twelve stars around her head, while the Sun was in uterine position and the Moon under her feet.

And again, the only time this could have occurred in 3 B.C.E. was on the Day of Trumpets. This is when the “king of kings” was born.

Another explanation of the Twelve Stars around the head of Virgo is that it represents the headship position (the “head” of Virgo is situated in the last ten degrees of Leo) for the beginning of the story found within the Twelve Constellations as reckoned in the biblical Zodiac. In the biblical Zodiac, the tribe of Judah (the Lion, or Leo) was situated around the Tabernacle directly east of its entrance.

This meant that half of the tribe of Judah was south and the other half north of the east/west line from the Holy of Holies through the court of Israel and then eastward through the camp of Israel (in this case, Judah) to encounter the altar outside the camp where the Red Heifer was burnt to ashes.

This means, unlike some Gentile reckonings which started their zodiacal story with the zero line between Cancer and Leo (that is, at the very commencement of Leo), the biblical Zodiac that Drs. Bullinger and Seiss were talking about began with the 15th degree of Leo (of Judah). This signifies that the first constellation to be met with in this celestial story would have been the “head” of Virgo the Virgin which occupied the last ten degrees of Leo.

The Day of Trumpets in the biblical and Jewish calendars is New Year’s Day for commercial and royal reckonings (just as we have January the first on our Roman calendar as the start of our New Year). This New Year’s Day signified a time of “new beginnings” to all those in Israel who accepted the teachings of the Bible. As a matter of fact, the Jews over the centuries have held to the belief that the Day of Trumpets was a cardinal date in the history of Adam (our first parent). It was the very day when Adam and Eve came to the recognition of whether to obey God or to defy him (see The Complete Artscroll Machzor, p.xvi). But that was not all that occurred on that day. No day in the year could be reckoned as being of more esteemed value and symbolic influence than Rosh Ha-Shanah. That day is important for the birth of the Messiah in several ways that are very profound in Jewish symbolism.

The book The Complete Artscroll Machzor gives some chronological details that the early Jewish theologians and scholars worked out from indications in the Old Testament to show when important individuals were born or major events happened in association with their lives. And what an array of significant things occurred on the Day of Trumpets and the month of Tishri. The book gives a summary of accounts found in the Jewish Talmud (Rosh Ha-Shanah 10b–11a).

Note what the Machzor states about this particular Day of Trumpets. The quotes are interesting and of value,

“The Patriarchs Abraham and Jacob were born on Rosh Ha-Shanah. Abraham was a new beginning for mankind after its [mankind’s] failure to realize the promise of Adam and Noah. Jacob was a new beginning for the Jewish people, for it was with him that Jews advanced from the status of individuals to that of a united family on the threshold of nationhood”

“On Rosh Ha-Shanah God remembered three barren women, the Matriarchs Sarah and Rachel, and Hannah the mother of the prophet Samuel and decreed that they would give birth. Not only was Rosh Ha-Shanah a turning point in the lives of these great and worthy women, but the births of their children were momentous events for all Jewry, because they were the historic figures Isaac, Joseph, and Samuel.”

If the Jewish people would realize that the New Testament in the Book of Revelation (chapter 12:1–5) also places the birth of Jesus on the very same Day of Trumpets, they might begin to understand just how important Jesus is in a Jewish sense as well as to the world. The New Testament states that he is the Messiah. He shares many similarities with the births of Abraham, Jacob, Isaac, Joseph and Samuel.

People should begin to realize the significant coincidences of the birthdays of these prominent men as understood by the Jewish people. And standing out above them all, is the teaching of the apostle John that Rosh Ha-Shanah is also the birthday of Jesus.

Jewish chronological evaluations show other important events associated with the Day of Trumpets (Rosh Ha-Shanah).

“On Rosh Ha-Shanah, Joseph was freed from an Egyptian prison after twelve years of incarceration. He became viceroy of Egypt, provider to the world during the years of famine, and the leader of Jacob’s family. God’s plan called for Joseph to set in motion the years of exile and enslavement that were the necessary preparation for Israel’s freedom, nationhood, and emergence in a blaze of miracles to accept the Torah and march to the Land of Israel.”

This shows Rosh ha-Shanah as a day of freedom. There is more on the theme of freedom. The Machzor continues:

“On Rosh Ha-Shanah, the Jewish people in Egypt stopped their slave labor [they began their time of liberty and freedom], while they waited for the Ten Plagues to play themselves out so that Moses could lead them to freedom”

As I stated, this day at the beginning of the month of Tishri was the day when the seventh trump (or the last trump) was sounded to introduce the final month when the festivals of God ordained at the time of Moses would be held.

This last trump is mentioned by the apostle Paul as heralding the events associated with the Second Advent of Christ back to this earth (1 Corinthians 15:52 and 1 Thessalonians 4:16–17). This last or final trump is also mentioned by the apostle John in Revelation 11:15 as the warning sound that the Kingdom of God will soon be coming to earth. And soon after, the seven angels of the Book of Revelation will bring on the seven last plagues (in the same fashion as the Jewish analyzers of chronology saw that from the same day of Rosh Ha-Shanah the Ten Plagues were sent forth on Egypt in the time of Moses).

What is certain is the fact that the Book of Revelation (with its teaching that Jesus was born on the Day of Trumpets) is giving us in a symbolic way the time for the nativity of Jesus whom Christians considered to be the king of the world. He was prophesied to lead all people into a time of freedom and profound peace.

This is the central reason why the apostle John in Revelation 12:1–5 shows that the birth of Jesus occurred within the first few minutes (the twilight period) of the Day of Trumpets that works out to be September 11th in 3 B.C.E.

1 M’Clintock and Strong, Cyclopedia, X.568. [Editor’s note: In the print version of this book, this endnote was listed as the last endnote of Chapter 5. It rightly belongs as the first endnote of Chapter 6.] DWS

Jesus meets people where they are at; it’s not to say it doesn’t matter what day He was born, what matters is that God always wants us to have a mind to seek out the Truth no matter what.

(This is part of the reason He gives us the most powerful gift of Free Will.)

If September 11th is the real day Jesus was born, He wants us to do the research and figure it out.

“It is to the glory of God to conceal a matter,
But to the glory of Kings to reveal it.”

We are to exercise our royal or heavenly authority and seek out the truth of a matter, not act like dumb sheep, just going along to get along.

God expects Christians to seek out Truth, because there is ultimate Truth to be found; and once we find it, we also will find the “joy of the Lord, which is our strength” as we marvel at the awesomeness of our God.

This is in stark contrast to nostalgic sentimental Americana regarding how Christmas was once celebrated, or appeared to have been celebrated.

Jesus is not a Hallmark Card icon. He is the Holy One of Israel, the King of Kings and Lord of Lords who was pierced for our transgressions and died an awful, humiliating and tormenting death for our sakes.

This does not mean we are to poo-poo Christmas in December; we are to first marvel and research at whether or not September 11th makes sense in the Word about His birth, and then spread the good and powerful news one person at a time, if we are ourselves convinced.

That is the proper, “Berean” response to this Sept. 11/Christ’s true birthday information, as we would be exercising our free will and seeking out the Truth of a matter, as we are supposed to do.

Fact: the text does not give the birth date. Every theory is an opinion, conjecture.

Fact: the Scripture on the whole paints a picture in which those who are full of their own knowledge, reasoning skills and power have their a$$es handed to them. Pharaoh, Haman, Jezebel just to name a few. Often these folks were tripped up by their very own plots and decrees. Total humiliation. Everything going horribly wrong. A 180 flip from expectations and assumptions, just like with the last presidential election.

If the date could be deduced from the information provided, the answers would not be all over the map. From above, the view [of the longstanding birthdate debates] is of a bunch of people squabbling and duking it out over human theories, instead of accepting the variety of information without forcing a conclusion. As long as people are drawing conclusions, I'd offer that *that* is the reason the date wasn't spelled out... to see whose going to insist that his own opinions are the absolute truth. Some may even insult their fellow man in the process and call him ignorant, or whatever.

Another fact is that Christmas (the holiday) is in December, regardless of the actual birth date of the Messiah. Christmas and December are inseparable times and seasons, meaning that noone has to point out that Christmas is in December, on the 25th. The whole world knows the date, same as it knows that the sun rises in the east and sets in the west.

So back to the idea of flipped over outcomes...

There's a particular extreme of seasons, appearances, and activities between summer and winter: days at the beach to enjoy the warm sunshine, verses days huddled around the wood stove to endure the long cold snaps. Green grass and flower gardens, verses desolate snowscapes. Obviously opposite visuals.

People love to play off of opposites, so right in the middle of summer, to mix it all up and boost sales, clear inventory, or to stand way out from the usual seasonal offerings and activities, businesses advertise with these sorts of messages:

Of course, being the middle of July, when noone is even thinking about Christmas, much less associating Christmas with July, the signs have to point it out plainly. "Christmas in July". Otherwise nobody would suspect.

Deliberate irony. Some people have no sense of humor.

>>>
When Was The “Last Trump”?
The matter does not stop there.
Each of the Jewish months was officially introduced by the blowing of trumpets (Numbers 10:10).
Since the festival year in which all the Mosaic festivals were found was seven months long, the last month (Tishri) was the last month for a festival trumpet.
This is one of the reasons that the day was called “the Day of Trumpets.”
The last trump in the seven months’ series was always sounded on this New Moon day. This made it the final trumpets’ day (Leviticus 23:24; Numbers 29:1). <<<

Well okay, but fall is also the time of year when the spring bulbs are planted. Such as: Narcissus

Narcissus is a genus of predominantly spring perennial plants of the Amaryllidaceae (amaryllis) family. Various common names including daffodil,[Note 1] daffadowndilly,[3] narcissus and jonquil are used to describe all or some members of the genus. Narcissus has conspicuous flowers with six petal-like tepals surmounted by a cup- or trumpet-shaped corona. The flowers are generally white or yellow (also orange or pink in garden varieties), with either uniform or contrasting coloured tepals and corona.

Narcissus were well known in ancient civilisation, both medicinally and botanically, but formally described by Linnaeus in his Species Plantarum (1753). The genus is generally considered to have about ten sections with approximately 50 species. The number of species has varied, depending on how they are classified, due to similarity between species and hybridisation. The genus arose some time in the Late Oligocene to Early Miocene epochs, in the Iberian peninsula and adjacent areas of southwest Europe. The exact origin of the name Narcissus is unknown, but it is often linked to a Greek word for intoxicated (narcotic) and the myth of the youth of that name who fell in love with his own reflection. The English word "daffodil" appears to be derived from "asphodel", with which it was commonly compared.

https://en.wikipedia.org/wiki/Narcissus_(plant)

Now when considering the whole planting and planning scheme, timing is everything. Bulbs have widely different bloom times over the course of the spring, so it's important to pay attention to the details in order to get it right. If a gardener intends a lovely display of red tulips interspersed with yellow daffodils, the bloom times need to be coordinated. Early narsissus planted with late tulips = fail.

That's why at this time of year, such information is in plain sight in the store displays, right on the packages so that we know: early spring, mid spring, late spring.

So if I were looking for the latest blooming daffodil, the "last trump" so to speak, in order to maximize my color display into early summer, I'd want to choose the correct variety. I'd really want to seek out a "late bloomer."

Turns out there is one particular old-timer not generally available in stores, known for appearing even as late as June:

Twin Sisters

Narcissus ×medioluteus (syn. Narcissus biflorus), common names Primrose-peerless, April Beauty, Cemetery Ladies, Loving Couples, Pale Narcissus, Twin Sisters, Two-flowered Narcissus, is a flowering plant, which is a naturally occurring hybrid between Narcissus poeticus and Narcissus tazetta (informally called "poetaz hybrid"). It was found initially in the West of France.

This first poetaz narcissus has long been grown as a garden ornamental and has also become naturalised in Great Britain, Ireland, Switzerland, Spain, Portugal, the former Yugoslavia, Madeira, New Zealand, and in scattered locales in the eastern United States (Michigan, Illinois, Missouri, Indiana, Ohio, Kentucky, Tennessee, Georgia, Alabama, Arkansas, Louisiana, Maryland, North Carolina, South Carolina and Virginia).[1][2]

The flowers are generally held in pairs, hence the common names "Twin Sisters" and "Loving Couples". The fragrant cream flowers (medioluteus) are smaller than those of Narcissus poeticus. The cup lacks a red edge.[3]
Narcissus × medioluteus

To break that down even further, there's the twin sister who is the elder, and one who is the younger. Hence the late bloomer of the pair - the very last of last trumps - is going to be the second twin. Simple meaning.

I Wandered Lonely as a Cloud

By William Wordsworth

I wandered lonely as a cloud
That floats on high o'er vales and hills,
When all at once I saw a crowd,
A host, of golden daffodils;
Beside the lake, beneath the trees,
Fluttering and dancing in the breeze.

Continuous as the stars that shine
And twinkle on the milky way,
They stretched in never-ending line
Along the margin of a bay:
Ten thousand saw I at a glance,
Tossing their heads in sprightly dance.

The waves beside them danced; but they
Out-did the sparkling waves in glee:
A poet could not but be gay,
In such a jocund company:
I gazed—and gazed—but little thought
What wealth the show to me had brought:

For oft, when on my couch I lie
In vacant or in pensive mood,
They flash upon that inward eye
Which is the bliss of solitude;
And then my heart with pleasure fills,
And dances with the daffodils.

The Book of Jasher
Chapter 28

28 And the Lord afterward remembered Adinah (עדינה ) the wife of Laban, and she conceived and bare twin daughters, and Laban called the names of his daughters, the name of the elder Leah, and the name of the younger Rachel.
29 And those people came and told these things to Rebecca, and Rebecca rejoiced greatly that the Lord had visited her brother and that he had got children.

A shir (shiur) and the Redemption:

שיר

A song, or a poem.

In gardening terminology, the last trump is the late bloomer. Twin sisters, cemetary ladies... info rains down from outside the system.

Though April showers may come your way,

They bring the flowers that bloom in May.

So if it's raining, have no regrets,

Because it isn't raining rain you know, it's raining violets.

Rainy seasons. It's a flood. :)

The identity of the dudaim ("mandrakes") is another one of those mysteries. People debate over the genus and species. Same with theologians trying to figure out what Laban's idols were. Something. Nobody knows. The fact in the plain text, though, is that Rachel sat on them.

to "sit on something" (idiom): to hold someone or something back; to delay someone or something

The "manner" of women? Well just read any FR thread when the guys (especially the divorced ones) start in about the way women act, always up to something clever, sneaky.

Genesis 31:34-35 Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not. 35 And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images.

It's too much! Any wonder why Rachel was Jacob's soulmate?

The last trump. A trump is a victory through superior strategy, ingenuity - the last thing anyone expects.

Sow the seeds of victory.

Conceived as the light entering the temple (John 10:22 / John 8:12)
I start by reading John 1:14 under the illumination of the Ru'ach HaKodesh.
John 1:14 And the WORD became flesh,
and [fn]dwelt among us,
and we saw His glory,
glory as of the only begotten from the Father,
full of grace and truth.
[fn](1:14) Or, tabernacled; i.e. lived temporarily
σκηνόω Strong's G4637 - skēnoō
1) to fix one's tabernacle,
have one's tabernacle,
abide (or live) in a tabernacle (or tent),
tabernacle
2) to dwell

The word for Tabernacle, mishkan, is a derivative of the
same root and is used in the sense of dwelling-place in the Bible
The verse also provides illumination as to
Yah'shua being the Shekhinah glory.
Shekhinah means the dwelling or settling, and denotes the dwelling
or settling of the divine presence of God, especially in the Temple in Jerusalem.
Here is a very visual source:
Jesus' date of birth
Just based on scripture.
Again the first clue to the birth of Yah'shua is John 1:14 as cited above.
Important events in the life of Yah'shua occurred
on YHvH commanded Feast days as metaphors of the feast.
Conceived as the light entering the temple (John 10:22 / John 8:12)
Born on the Feast of Tabernacles.(John 1:14)
Circumcised on the Feast of Simchat Torah ( Joy of the WORD)
Bread and wine of the Pesach.
Death as the Lamb of G-d on Hag Matzoh.
Rising on the Feast of First Fruits.
Sending the Ru'ach HaKodesh on the Feast of Shavuot(Pentecost).
Who knows if the final trump will occur on the Feast of Trumpets
Seek YHvH in His WORD.

shalom b'SHEM Yah'shua HaMashiach

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