John 1:29-36 Jesus the Lamb of God and the Bread of Life
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. 31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. 32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. 34 And I saw, and bare record that this is the Son of God. 35 Again the next day after John stood, and two of his disciples; 36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God!
In the seventh month, on the first of the month, there shall be a sabbath for you, a remembrance with shofar blasts, a holy convocation. -Leviticus 16:24
"Feast of Yom Teruah" - the Day of Trumpets (better know to some on the secular calendar as Rosh Hashanah) occurs on the first and second days of Tishri. The Bible refers to this holiday as Yom Ha-Zikkaron (the day of remembrance) or the day of the sounding of the shofar. The holiday is instituted in Leviticus 23:24-25.
The Shofar is normally blown 30 or more times on Yom Teruah.
On Tishrei 1 -- the sixth day of creation -- "GOD said: 'Let us make Man in Our image, after Our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth...'" (Genesis 1:26). "GOD formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (ibid., 2:7). "And G-d took the man and placed him in the Garden of Eden, to work it and to keep it" (2:15). "And GOD said: 'It is not good that the man should be alone; I will make him a helpmeet opposite him' ... GOD caused a deep sleep to fall upon the man, and he slept; and He took one of his sides, and closed up the flesh in its place. And G-d built the side which He had taken from the man into a woman, and brought her to the man. And the man said: 'This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.' Therefore a man leaves his father and his mother, and cleaves to his wife; and they become one flesh" (2:18-24).
On the very day he was created, man committed the first sin of history, transgressing the divine commandment not to eat from the "Tree of Knowledge of Good and Evil." Adam and Eve were banished from the Garden, and mankind became subject to death, labor and moral confusion. But on that day the first man and woman also repented their sin, introducing the concept and opportunities of teshuvah ("return") into the human experience.
On the 1st of Tishrei, on the 307th day of the Great Flood, Noach dispatched a dove from the ark, for the third time (see "On This Date" for Elul 17 and Elul 23). When the dove did not return, Noah knew that the Flood's waters had completely drained from the earth. On that day, Noach removed the roof of the ark; but Noah and his family, and all the animals, remained in the ark for another 57 days -- until the 27th of Cheshvan -- when the suface of the earth was completely dry and GOD commanded them to leave the ark and resettle and reppopulate the earth.
Abraham's supreme test of faith -- his binding of Isaac in preparation to sacrifice him as per GOD's command -- occurred on the 1st of Tishrei of the year 2084 from creation (1677 BCE), and is recalled each year with the sounding of the shofar (ram's horn -- a ram was sacrificed in Isaac's stead when an angel revealed that the command to sacrifice Isaac was but a divine test); the Torah's account of the event is publicly read in the synagogue on the 2nd day of Yom Teruah. On the day of Isaac's binding, his mother, Sarah, passed away at age 127, and was subsequently buried in the Machpelah Cave in Hebron.
The ten days starting with Yom Teruah and ending with Yom Kippur are known as the Days of Awe (Yamim Noraim) or the Days of Repentance. This is a time for serious introspection, a time to consider the sins of the previous year and repent before Yom Kippur.
One of the ongoing themes of the Days of Awe is the concept that GOD has books hat he writes our names in, writing down who will live and who will die, who will have a good life and who will have a bad life, for the next year. These books are written in on Yom Teruah, but our actions during the Days of Awe can alter GOD's decree. The actions that change the decree are "teshuvah, tefilah and tzedahah," repentance, prayer, good deeds. These books are sealed on Yom Kippur. This concept of writing in books is the source of the common greeting during this time is "May you be inscribed and sealed for a good year."
The Sabbath occurs in this period is known as Shabbat Shuvah the Sabbath of Return. This is considered a rather important Shabbat.
In the seventh month, on the tenth day of the month, you shall afflict your souls, and you shall not do any work ... For on that day he shall provide atonement for you to cleanse you from all your sins before the Lord. Leviticus 16:29-30
Yom Kippur is probably the most important holiday of the Jewish year. Many Jews who do not observe any other Jewish custom will refrain from work, fast and/or attend synagogue services on this day. Yom Kippur occurs on the 10th day of Tishri.
The name "Yom Kippur" means "Day of Atonement," and that pretty much explains what the holiday is. It is a day set aside to "afflict the soul," to atone for the sins of the past year. In the Days of Awe mentioned the "books" in which God inscribes all of our names. On Yom Kippur, the judgment entered in these books is sealed. This day is, essentially, your last appeal, your last chance to change the judgment, to demonstrate your repentance and make amends.
Yom Kippur is the holiest day of the year -- the day on which we are closest to GOD and to the quintessential core of our own souls. It is the "Day of Atonement" -- "For on this day He will forgive you, to purify you, that you be cleansed from all your sins before GOD" (Leviticus 16:30).
For twenty-six hours, from several minutes before sunset on Tishrei 9 to after nightfall on Tishrei 10, we "afflict our souls": we abstain from food and drink, do not wash or anoint our bodies, do not wear leather shoes, and abstain from marital relations.
On the 10th of Tishrei of the year 2449 from creation, 82 days after the people of Israel betrayed their newly entered covenant with G-d by worshipping a golden calf and after Moses twice spent 40 days atop Mount Sinai pleading on their behalf, "G-d restored His goodwill with the Jewish people gladly and wholeheartedly, saying to Moses 'I have forgiven, as you ask', and gave him the Second Tablets" -- thereby establishing the day as a time for atonement, forgiveness and teshuvah for all generations.
When the Holy Temple stood in Jerusalem, the Yom Kippur service included the High Priest's entry into the "Holy of Holies" to offer the ketoret -- the only time that anyone entered the Temple's innermost chamber -- and the "casting of lots" over two goats, one to be offered to G-d and the other to carry off the sins of Israel to the wilderness. Today, we spend the day in the synagogue garbed in a white garment called a kittel to resemble the sin-free angels and to waken thoughts of repentance by reminding us of the day of our death. In the course of the day we hold five prayer services: Maariv, with its solemn Kol Nidrei service, on the eve of Yom Kippur; Shacharit; Musaf, which includes a detailed account of the Temple service; Minchah, which includes the reading of the Book of Jonah; and Ne'illah, the "closing of the gates" service at sunset. We say the Al Chet confession of sins ten times, and recite Psalms every available moment.
The day is the most solemn of the year, yet an undertone of joy suffuses it: a joy that revels in the spirituality of the day and expresses the confidence that G-d will accept our repentance, forgive our sins, and seal our verdict for a year of life, health and happiness. When the closing Ne'illah service climaxes in the resounding cries of "Hear O Israel... G-d is one" and a single blast of the shofar, the joy erupts in song and dance (a Chabad custom is to sing the lively niggun known as "Napoleon's March"), followed by the festive after-fast meal, making the evening following Yom Kippur a Yom Tov (festival) in its own right.
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 15, the fifth day after Yum kippur. It is quite a transition, from one of the most solemn holidays in our year to one of the most joyous. Sukkot is so joyful that it is commonly referred to in Jewish prayer and literature as Z'man Simchateinu , the Season of our Rejoicing.
Sukkot is the last of the Shalosh R'galim (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 Chag Ha-Asif, the Festival of Ingathering.
You will dwell in booths for seven days; all natives of Israel shall dwell in booths. -Leviticus 23:42
The seventh day of the Jewish holiday of SUKKOT, 21st day of TISHRI, is known as Hoshana Rabbah (Great Hoshana). Hoshana Rabbah is known as the day of the final sealing of judgment, which began on ROSH HASHANAH. During the festival of SUKKOT the world is judged for water. The seventh day of the festival is the final sealing and since human life depends on water, Hoshana Rabbah is somewhat similar to YOM KIPPUR.
"Hoshana" (הושענא) is a Hebrew word meaning "please save" or "save now". Overall, it seems that, "Hosanna," is a cry for salvation, while at the same time is a declaration of praise.
From the Hebrew word for "dedication" or "consecration", marks the rededication of the Temple in Jerusalem after its desecration by the forces of Antiochus IV and commemorates the "miracle of the container of oil". According to the Talmud, at the re-dedication following the victory of the Maccabees over the Seleucid Empire, there was only enough consecrated olive oil to fuel the eternal flame in the Temple for one day. Miraculously, the oil burned for eight days, which was the length of time it took to press, prepare and consecrate fresh olive oil.
Hanukkah is also mentioned in the deuterocanonical books of 1 Maccabees and 2 Maccabees. 1 Maccabees states: "For eight days they celebrated the rededication of the altar. Then Judah and his brothers and the entire congregation of Israel decreed that the days of the rededication... should be observed... every year... for eight days. (1 Mac. 4:5659)" According to 2 Maccabees, "the Jews celebrated joyfully for eight days as on the feast of Booths." acknowledgement - wikipedia.org/wiki/Hanukkah
Grant Jeffrey is one the most respected prophetic scholars, speaker, and author of many well-researched prophecy books. One of his most popular books was published in 1988, entitled, Armageddon: Appointment with Destiny. He has been teaching for years that we can know THE DAY of the year of the Battle of Gog and Magog (World War III). He bases this teaching on Haggai, Chapter 2, which seems to be the same battle as the Battle of Gog and Magog in Ezekiel 38 and 39. He does not tell us we can know the year, only the DAY of the year.