Quest For The Calendar

A Midrash On Scriptural Time

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1 Introduction
2 Examination Of The Gregorian Calendar
3 Examination Of The Jewish Calendar
4 Identification Of The Scriptural Calendar
5 Discovering The Day
6 Understanding The Institution Of The Week
7 Searching Out The Sign Of The Month (1)
8 Searching Out The Sign Of The Month (2)
9 Identifying Instructions For The Year
10 Sign Of The Spring11Verification Of The New Year Season (1)
12 Verification Of The New Year Season (2)
13 Which Lunar Phase Is Rosh Chodesh?
14 Sighting The Visible Crescent
15 Determining The Location Of Observation
16 Keeping In Sync With The Seasons
17 The Age Of the Scriptural Calendar
18 In Answer Of Opposing Views (Part 1)
19 In Answer Of OpposingViews (Part 2)
20 In Answer Of Opposing Views (Part 3)
21 Conclusion Of The Matter

Yahweh = Name Of The Father. El(-ohim) = Mighty One(s) Yahshua = Name Of The Son, meaning "Yahweh Saves". Messiah = Means ''The Annointed One'' (i.e. of Yahweh).

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The prophet YeshaYah (Isaiah) rightly described the oft repeated situation of humanity when he said, "They have made crooked paths for themselves; whoever walks in them shall not have peace. Right ruling has been far from us, and righteousness does not reach us. We look for light, but there is darkness; for brightness, but there is thick darkness!" (Isaiah 59:8b,9)

In the progression of time, virtually every guideline which Elohim instituted has become corrupted by the once splendorous, masterpiece of creation: this being mankind. This corruption has compassed all aspects of the Torah, including, but not limited to avoidance of Yahweh's name, a massive shunning of his instruction and guidance, a replacement of His Shabbat, Moedim (festivals), and last but not least, a replacing of the timeline which Yahweh set forth to be observed by all generations to come.

From without side this darkened scene, a flaming candle has appeared in the distance, beckoning us to come and partake of it''s light. This candle is representative of Yahweh''s truth, and we are being summoned to support the cause for which it stands; to lift up a standard (Isa 59:19, 62:10, Jer 50:2, 51:27), and experience the imminent revival which is coming to pass. In order to perceive the full brilliance of truth, it becomes necessary for us to question many of the practices and customs which we have grown up around; practices which surround us, yet are the underpinning to HaShatan''s regime of darkness.

Throughout this study, we will focus on the calendar systems in common circulation throughout the religious and secular realms of modern society. Our first focus point will be the Gregorian Calendar, considering that this is presently the international means of determining time. We will also examine the Talmudic Calendar; a calendar by which the Hebrews and many others determine the times set apart to Yahweh. Throughout our study, we will search for threads of tradition and/or similarity to calender systems of past centuries and civilizations. In the course of this study, we shall consider what Yahweh meant when he said, "This month is the beginning of months for you, it is the first month of the year for you." (Exodus 12:2) In this quest, we will discover a calendar which is free of errors and pagan influences; the Scriptural calendar which Yahweh has commanded us to observe.

In order to perceive a truth, it is necessary for us to observe it through unobstructed and unbiased vison. In order to receive such a truth, it often becomes necessary that we re-evaluate former conclusions, whether they be in obedience or disobedience to Elohim''s instruction. Before we may become partakers of the Messianic belief, we must rid ourselves of the mind set and thought pattern which permeates our society. Behold, they have "called evil good and good evil, who put darkness for light and light for darkness..." (Isa. 5:20) They have "declared right the wrong....In that day one shall look at the earth, and see darkness and distress! And light shall be darkened by the clouds." (Isa. 5:23,30)

"Then Yahshua cried out and said,... ''I have come as a light in the world, so that no one who believes in me should remain in darkness.... He who rejects Me, and does not receive My Words, has one who judges Him: the Word that I have spoken shall judge him in the last day." (John 12:44a,46,48)

The call is upon us to awake; to evaluate our actions, weighing with just balances the traditions of men, thereby rejecting them when they fall short of Yahweh''s perfect standard. "Behold, the judge is standing at the door!" (James 5:9b)

"And in that day it shall be that the remnant of Yisra''el.....shall lean upon Yahweh, the set apart one of Yisra''el in truth. A remnant shall return, the remnant of Ya''aqob (Jacob) to the Mighty El. For though thy people, O Yisra''el, be as the sand of the sea, yet a remnant of them shall return - a decisive end, overflowing with righteousness." (Isaiah 10:20-22)

In order to become this remnant, we must involve ourselves in a lifelong quest for truth. The place to begin this aspect of our quest is by understanding what a calendar is; namely "the accepted means of ordering the year by the designation of days, months, and so on. Every culture has its calendar, and all are based on the motions of heavenly bodies. Some, such as the Jewish Calendar, are defined by the phases of the moon and are called lunar calendars." (American Concise Encyclopedia, Webster's electronic media CD ROM) Other calendars, such as the Julian, and more recently, the Gregorian, are said to be based upon the cycle of the sun, and therefore take no consideration of the lesser light into their constitution. As part of our investigation however, we shall determine whether the Gregorian and other such calendars ought even be termed as solar calendars at all.

Besides lunar and solar, there are three additional groups under which calendars are placed, the first two being observational calendars, and reckoned, or calculated calendars. An observational calendar is based upon things which mankind may observe, such as the solar, lunar and/or agricultural cycles. Because such calendars rely on visual observation, they are "unpredictable in advance, for the length of the year or month." ("The Calendar in Jewish History" Britannica On-line, version 97); that is to say, forthcoming dates cannot be determined with 100% accuracy at all given times. In contrast, reckoned calendars are based upon mathematical and astronomical calculations, and some upon the astrological locations of the heavenly bodies in the sky. Because such systems are based upon calculation, they are predictable for many years in advance. The third, and last category is that of combination calendars. These are reckoned calendars, into which the Moedim (festivals) have been forced by using the phases of the moon. Much like purely reckoned calendars, they are also predictable for many years in advance.

2. Examination Of The Gregorian Calendar

We shall first consider meanings of numerous words used to describe the various aspects of the Gregorian calendar. Although many are spelled and pronounced the same in the Scriptures, we must first determine whether their meanings have remained the same.

The most fundamental unit of time is the twenty four hour day and is arbitrarily divided into hours, minutes, and seconds. In the Gregorian calendar this twenty-four hour period is reckoned from midnight to midnight. Old English time, however, was counted by nights (Encyclopedia Britannica, 1953, Page 445), therefore requiring the day to have begun at sunset.

The Gregorian week is (a) A period of seven days. (b) A seven-day calendar period, especially one starting with Sunday and continuing through Saturday. (The American Heritage Dictionary, Standard Edition, Electronic Version). The week begins on the "day of the Sun" (i.e. Sunday), and ends on the "day of Saturn", also synonymous with "the day of Satan", as documented by the late Dr. Chris Koster in his book entitled, Come Out Of Her My People. Interesting to note is that European calendars list Saturday as the first of the week, and Sunday as the seventh. Sunday, wherever it is placed, is proclaimed the day of rest throughout the Christian countries. The days throughout the week are likewise named after men and the many host of heaven, as are the months which the various weeks compose.

A month is a unit of time lasting anywhere from 28 to 31 days, depending on the month in question. Each month always has the same number of days, with the exception of February, to which is added a day during leap years. Gregorian months are in no ways based upon the lunar or solar cycles; therefore the new and full moons float randomly throughout the month.

The length of the Gregorian year is equal to the time in which the earth makes one complete revolution around the sun, that being 365 days, 5 hours, 48 minutes, and 46.069 seconds. The year, however, is an identity of its own, in that its starting and ending points are based upon no aspect of the solar cycle, be it equinoxes, solstices, etc; only the same number of days are utilized in its length, whereby it is able to remain consistent with the seasons. Because of this, the Gregorian calendar is truthfully neither a solar nor a lunar calendar, but rather a calculated calendar.

We shall now consider the history of the Gregorian calendar; the route by which it has come into existence. Because it is an adaptation of the earlier Roman Calendar, we shall consider the history of the former system first, and precede from there.

The Romans originally used a lunar calendar consisting of 12 months, totaling 355 days. The Roman year began in March until 153 BC when January was decreed as the first month of the year; namely because this was the month when most magistrates assumed office. The months were named in order, Ianuarius, Februarius, Martius, Aprilis, Maius, Iunius, Quintilis, Sextilis, September, October, November and December, of which, Quintilis and Sextilis were later changed to Iulius and Augustus, in honor of Julius Caesar and his successor. An added intercalary month of 22 or 23 days was added after February 23 every two years, thereby obtaining an average year of 366 days. This irregular arrangement, combined with the fact that Roman rulers often lengthened or shortened the months for their political gains, created a calendar which had been changed so many times and had become so far fallen behind that it was impossible to use it for administration.

In 47 B.C. Caesar secured the collaboration of the Egyptian astronomer Sosigenes of Alexandria, whereby he settled upon a replacement of the old Roman calendar with an altered version of the solar calendar of the Egyptians. The Egyptians divided the year into twelve months of 30 days each and added a 'holiday season' of five days. Hence, their year measured (30 x 12) + 5 = 365 days, which was slightly too short. In the 3rd century B.C. Ptolemy III attempted to add one day every fourth year, but this leap year amendment was not accepted by the priests. Ptolemy's idea of a leap year however, was adopted by Julius Caesar in 46 B.C. Ceasar, in consultation with the astronomer Sosigenes, removed the 5 additional days placed at the end of the Egyptian year, and each year was assigned 365 days. Ceasar then decreed every fourth year to be a leap year of 366 days, adding the extra day of the leap year to the shortest month, being February. Although Ceasar's original intentions were for the new year to begin on December 25^th, the winter solstice, the new moon was due on January 1^st, and because it was considered lucky by some, Ceasar accepted the choice of his people. In order to then bring the months back to their correct seasons, 90 additional days in total were added to the year, thereby 46 B.C. totaled 355 + 23 + 64 = 445 days in all and came to be called annus confusionis, or the year of confusion.

The seven-day week, of Scriptural origin, was introduced by a decree of the Roman emperor Constantine in A.D. 321. Although the Julian calendar was now the calendar of the Roman empire, it was not until A.D. 325 that it was approved by the Nicene Council, thereby becoming the official calendar of the Christian countries. By this time, the Julian year had already lost almost 3 days as a result of it's being 11 minutes and 13.9 seconds longer than the tropical year. In 1000 years, this produced a calendar which had fallen nearly 8 days behind.

In 1582 A.D., Pope Gregory XIII, assisted by a council of scientists, succeeded in stabilizing the calendar to within 26 seconds of the tropical year by changing the rules for determining the leap year. In the Julian calendar every year that could be divided by 4 without a remainder was made a leap year. Gregory's adaptation followed this rule except that the centennial years (1800, 1900, 2000, etc.) were only leap years if divisible by 400. As a result of bringing the Julian calendar back in line with the tropical year, it was now necessary to delete the 10 days which had accumulated since 325 A.D. from the year 1582. To accomplish this, Pope Gregory decreed that October 4, 1582, should instead be called October 14, thereby producing a miniature annus confusionis once again. This brings us to the present, where the error in the calendar is 1 day in 3280 years.

Josephus details how the second month of the Egyptian civil calendar was called Marchesuan, in Hebrew. He also informs us that the Egyptian calendar was the same calendar which the Greek Macedonians continued to use during his day (37 CE 10 to 100 CE). In this and the other points which we have covered, it is evident that the traditional calendar of our society shares many similarities to both the Greek and Egyptian calendars of antiquity, for such sources are where its blueprints for existence were originally obtained. Because we have grown up with this calendar, it now seems acceptable that we should observe it, but reality is that we have only succumbed to it through prolonged exposure, much like a contagious disease. Although we try to justify our actions, such a calendar has not been obtained through the rules in Scripture, but through much trial and error, thereby producing much confusion throughout our past; confusion of which much still remains today. Pagan calendars, like any other false system, deviate from the true system of our Creator, drawing us away from Yahweh as they cause us to ignore the torot (instructions) which he has erected. From this point onward, we become increasingly involved with other offshoots of this pagan system, causing us to further succumb to the grasp of the prince of this world. The only recourse is to return to Yahweh''s plan for mankind, and in order for that to be done, we must know what his plan is.

"For this command which I am commanding you today, it is not too hard for you, nor is it far off. It is not in the heavens, to say "Who shall ascend into the heavens for us, and bring it to us, and cause us to hear it, so that we may do it? Nor is it beyond the sea, to say, "Who shall go over the sea for us, and bring it to us, and cause us to hear it, so that we do it? For the word is very near you, in your mouth and in your heart - to do it." Debarim (Deut) 30:11-14, Rom. 10:8)

"Who is an El like [Yahweh] - taking away crookedness and passing over the transgression of the remnant of His inheritance? He shall not retain His wrath forever, for He Himself delights in kindness. He shall turn back, He shall have compassion on us, He shall trample upon our crookednesses! And [Yahweh] throws all our sins into the depths of the sea!" Micah 7:18,19

But before this can happen we must return to Him.

"''Return O backsliding Yisra''el'', declares Yahweh... ''Acknowledge your crookedness, because you have transgressed against Yahweh your Elohim... and have not obeyed my voice,'' declares Yahweh. ''Return, O backsliding children,'' declares Yahweh, ''for I shall rule over you, and shall take you, one from a city and two from a clan, and shall bring you to Tsyion. And shall give you shepherds according to My heart, and they shall feed you with knowledge and understanding." YirmeYah (Jer.) 3:12a,13a,14,15

3. Examination Of The Jewish Calendar

"The history of the Jewish calendar may be divided into three periods--the Scriptural, the Talmudic, and the post-Talmudic. The first [revealed & observable] rested purely on the observation of the sun and the moon, the second [Talmudic] on observation and reckoning, and the third [post-Talmudic, used today] entirely on reckoning." (The Jewish Encyclopedia article on "Calendar, History of" p498-505.)

We shall now consider various means by which the present day Jewish Calendar is determined, the following information being courtesy of Yahweh''s Restoration Ministry, http://www.yrm.org/abccalendar.htm.

A month is determined by the calculation of the conjunction of the moon (Hebrew molad, a point in the moon''s orbit exactly between the earth and the sun -- and invisible to us).....hours are added to the molad to determine when the new moon should or should not be visible.

The first molad occurred 5 hours and 204 chalokim (3 1/3 seconds) after sunset at the beginning of day.

Every molad is calculated from this point by adding 29 days, 12 hours, and 793 chalokim.

A nineteen-year cycle of months of 29 and 30 days is employed, together with leap months inserted in seven of the years, to keep the seasons in line with the solar year; the cycle consists of regular and leap years as follows: R-R-L-R-R-L-R-R-L-R-L-R-R-L-R-R-L-R-L.

The cycle is not exactly the length of nineteen solar years -- it is a little over 2 hours longer; every 216 years this adds up to a whole day, and there are no corrections in the calculations to prevent spring from moving away from Abib; if the calculated Jewish Calendar had existed at the beginning, this error would have already moved the seasons 26 days away from Abib.

The year begins with the seventh month (Ethanim), not Abib; the first day of Ethanim is Rosh Hashanah.

Postponement rules for Rosh Hashanah are required such that an annual Sabbath is never juxtaposed with a weekly Sabbath (prevents two consecutive non-work days); these rules are not simple -- here is one of them: if the molad of a year following a leap year which begins on Tuesday is later than Monday, 15 hours and 589 chalokim, Rosh Hashanah of the second year is postponed from Monday to Tuesday.

The calculated molad can sometimes start a month before the new moon is visible, and the postponements can actually cause a month to begin the day after the new moon is sighted.

Thus we see that the entire Talmudic calendar, from the beginning to any point in the future, is fixed by its starting point, the length of a molad, and the postponement rules; no observation is necessary. This means that for all practical purposes, the Talmudic is neither a solar nor a lunar calendar either, but a calculated calendar once again. We also find that there are errors embedded in this system, which until they are fixed, will continue to shift the first month of the year out of sync with the seasons.

The article in The Jewish Encyclopedia also includes information on the Babylonian Calendar which reveals the antiquity of its origin. "The Babylonian calendars are preserved in the inscriptions [cuneiform tablets that were discovered], and in both, each month has 30 days as far as can be learnt. ...The Babylonian years were soli-lunar: that is to say, the year of 12 months containing 354 days by intercalation, as occasion required, a thirteenth month. Out of every 11 years, there were 7 with 12 months and 4 with 13 months." (ibid. I do not know which year the encyclopedia was published; however, the word "learnt" indicates this is from an older version)

This Babylonian Empire is the ancient civilization dating back to Nimrod and Semiramis after the flood, as documented by "What Life was Like on the Banks of the Nile", p22, Time-Life Inc., 1997. Lib. of Cong. #ISBN 0-8094-9378-0. The calendar used in ancient Babylon is based upon sun-worship and sex, having many similarities to the Egyptian calendar which was in use at the time of Moses. With that in mind, notice the following statement which Josephus makes in dating the flood:

"This calamity [flood] happened in the six hundredth year of Noah's government (age), in the second month, called by the Macedonians Dius but by the Hebrews Marchesuan: for so did they order their year in Egypt. However, Moses appointed that Nisan, which is the same with Xanthicus, should be the first of the month for their festivals, because he brought them out of Egypt in that month. So that this month began all the solemnities that they observed to the honor of G-d although he preserved the original order of the months as to the selling and buying, and other ordinary affairs." (Flavius Josephus, Antiquity of the Jews, Book I, Chap. 3, Sec. 3)

We shall now consider two significant premises which Josephus has made. He first states that "Moses appointed that Nisan...should be the first month for their festivals, ...so that this month began all the solemnities that they observed to the honor of G-d." Referring to the Exodus account however, we find that Yahweh described the first month by the adjective, Abib (Shemoth (Ex.) 13:4). The meaning of this word, we shall discuss later, although for now it is sufficient to say that both Nisan and Abib are adjectives used in describing the month. Nonetheless, it was through the term, Abib, that the month was originally referenced, and only during the Babylonian captivity did the adjective, Nisan (meaning 'their flight'), come into general use. As innocent as it may seem, Josephus and the Jewish people in general, underemphasize a key point by which the beginning of the Scriptural year is to be determined, through their usage of the adjective, Nisan, in place of the original words which were Yahweh-breathed, and Yahweh ordained.

Secondarily, Josephus states that Moses "preserved the original order of the months as to the selling and buying, and other ordinary affairs." A literal rendering of the Hebrew in Shemoth (Exodus) 12:2 reads as follows: "This month IS the beginning of months for you. It IS the first month of the year to you.", thereby indicating that this beginning of the year was not a new institution, but a reinstitution of a command given at an earlier time. While the Egyptian calendar or some derivative certainly remained in use among the Yisra''elite peoples, we must realize that Yahweh gave to His people the Observational, Scriptural Calendar at the creation, and re-enforced this command at the time of the Exodus. Therefore we see that the children of Israel USED two calendars; an observational calendar from Elohim and also a calculated one which they obtained, apart from the command of Yahweh, from the country wherein they were slaves. Although there is nothing in itself wrong with observing two calendars, this eventually led to a combination calendar in various degrees.

In light of Scriptural research, we find that the original calendar used by the the Hebrews was an observational one, as we will elaborate on shortly. The Egyptian cival calendar, on the other hand, was determined by reckoning alone. The Jewish Encyclopedia then informs us that the (pre-captivity) Talmudic Calendar rested on both "observation and reckoning." In this we find that the early Talmudic Calendar combined components from two ancient calendars, and thus created an amalgam by forcing the lunar calendar into the framework of the Egyptian solar calendar. This hybrid calendar is a merging of the Messianic belief with pagan religions and customs from other ancient societies and times. Because such practices are an abomination to Yahweh, this is another point against the Talmudic calendar which bears evidence that it cannot be the Scriptural Calendar which Yahweh gave to Yisrael, but one of many counterfeits instituted by HaShatan in his attempts to deceive the entire world.

Isaiah 1:14 "My being hates YOUR New Moons and YOUR appointed times, they are a trouble to Me, I am weary of bearing them."

Amos 5:21 "I have hated, I have despised YOUR festivals, and I am not pleased with YOUR assemblies."

Many believe that Yahweh despised the feasts of Yisrael because of an attitude problem in the people, but this is only partially true. While attitude was certainly the root of the problem, this was by no means as far as it reached, for an attitude problem in itself does not cause Yahweh's Moedim (set apart times) to become our feasts. If the Moedim, however, are willfully observed on the wrong days, then they are no longer Yahweh's institution, but man's adulteration of the original plan. When Yahweh's people observe the incorrect calendar, the direct result is that they observe incorrect Moedim on incorrect days. If such an incorrect calendar is willfully observed by a people who are knowledgeable of the error, this will cause the feasts which we observe to become OUR appointed times, and this is what Yahweh hates. Because the previous systems are not Scriptural, they are of necessity erroneous. Therefore we must apply ourselves in a continuation of our quest.

4. Identification Of The Scriptural Calendar

A thorough examination of Scripture reveals that Yahweh's calendar is determined primarily by the signs in the heavens. Due to their dependence upon the heavenly signs for such things as warmth, light and moisture, the agricultural cycles also provide accurate indication of when certain heavenly signs are present. This means that the Scriptural calendar is a solar calendar just as much as it is a lunar calendar, just as much as it is an agricultural calendar; the reason being that without any one of these elements, it ceases to function, or at least, the ease and accuracy of its function is greatly diminished. Also worthwhile to note is that this system, through use of natural means, is one which never loses or gains time; therefore it is reliable. In consideration of the many other calendars in existence since creation, all have left out certain important elements; some overlooking the solar cycle, and thereby losing time, others overlooking the lunar and agricultural cycles, and therefore deeming themselves useless in determining appointed times as Yahweh set them into existence.

Because the Scriptural calendar is based upon observation however, it does not project forthcoming dates with absolute certainty for long periods in advance; consequently, human reasoning desires to eliminate such a calendar. The apparent solution was to combine the observational calendar with a calendar derived through astrological reckoning, thereby creating an amalgam between truth and falsehood. Because such actions have been taken by both the Jewish and Christian societies, the supposed Festivals are now observed predominately on the wrong dates. Thus the removal of humanities'' misconceived gnat has instead inserted a log, which greatly obstructs our vision of Yahweh''s plan, and our obedience to it. Such a system obscures the true time of the Festival Days, and thereby causing the people which observe it to go astray.

"In the beginning Elohim created the heavens and the earth. And the earth came to be formless and empty, and darkness was upon the face of the deep. And the Ruach (Spirit) of Elohim was moving on the face of the waters. And Elohim said, let there be light, and light came to be" (Literal rendering of Genesis 1:1-3 from the Hebrew)

In this we see that Yahweh made the heavens and the earth "in the beginning", therefore it is safe to conclude that the stars of which the heavens are composed were made "in the beginning" as well. We do not know the exact state, appearance, or purpose of the earth at this time, but we know that afterwards something happened, most probably as a result of Satan''s rebellion and descent to earth. The earth became formless and empty, and Yahweh had to refashion it.

Genesis 1:14-18 "And Elohim said, ''Let lights come to be in the expanse of the heavens to separate the day from the night, and let them be for signs and appointed times, and for days and years, and let them be for lights in the expanse of the heavens to give light on the earth.'' And it came to be so. And Elohim made two great lights: the greater light to rule the day, and the lesser light to rule the night and the stars. And Elohim set them in the expanse of the heavens to give light on the earth, and to rule over the day and the night, and to separate the light from the darkness. And Elohim saw that it was good." "

We shall first consider that it is Yahweh which sets the true times and seasons. Yahweh's purpose in revealing His calendar to humanity was to enable us to identify with Him and keep our appointments with Him as He set them! When Elohim refashioned the surface of the earth, He purposefully set in motion a means whereby we could determine His set apart times. This brings us to point #2.

Yahweh created signs in the heavens, and He ordained that they be for signs, appointed times, days and years. The signs in the heavens are of precedence in Yahweh''s plan for mankind, and we see that Yahweh deemed their institution as good. Let''s take careful notice to the roles of these great lights in verse 14. And Elohim said, Let lights come to be in the expanse of the heavens to separate the day from the night. So here we see that their first purpose is to divide or separate the daylight hours from the hours of darkness; a task which they dutifully preform each and every day. Continuing on, we find that Yahweh said, "Let them be for signs and appointed times, and for days and years" (vs 14). Here we have our first Scriptural instructions on interpreting these signs; we find that they are to be signals of appointed times (Moedim), and also days and years. Notice here that Yahweh did not say, let one be for one thing, and the other for something else. He said, "Let THEM be for signs and appointed times, and for days and years", therefore, both sun and moon must preform a role in determining all three of these events. This is confirmed in verse 15 where both lights are still working together. "And let THEM be for lights in the expanse of the heavens to give light on the earth." Then continuing down to verse 16, notice which lights Yahweh created at the renewal of the earth. "Elohim made two great lights: the greater light to rule the day, and the lesser light to rule the night and the stars." Whereby we see that the lights which Yahweh created at the renewal of the earth were the sun and the moon, because the stars had already been created "in the beginning". Therefore, it is by these great lights, namely the sun and the moon, that time is to be determined.

5. Discovering The Day

The most fundamental unit of time is day, which is the length of time it takes the earth to make one complete rotation on its axis. Depending on its usage, day, may refer to either 12 hours of daylight, or to a 24 hour day. Considering that a 24 hour day consists of a dark portion and a light portion, the question is that of when the 24 hour day begins.

Genesis 1:5. "Elohim called the light Day, and the darkness He called Night. And there came to be evening and there came to be morning the first day."

Throughout the creation account, we find that the evening is mentioned first, followed by the morning. This indicates that the day begins in the evening, as confirmed in the Torah. Our clue comes from the manner in which Yahweh states that the Day of Atonement is to be observed. Leveticus 23:32. "It is a Sabbath of rest to you, and you shall afflict your beings. On the ninth day of the month at evening, from evening to evening you observe your Sabbath."

The next question which we shall consider is that of when the evening begins.

The English words "twilight, even, and evening" are a translation of the Hebrew word #6153, 'ereb'', meaning "dusk, through the idea of covering with a texture, thus to grow dusky at sundown."

The US Naval Observatory, Astronomical Applications Department defines twilight as "Before sunrise and again after sunset there are intervals of time, twilight, during which there is natural light provided by the upper atmosphere, which does receive direct sunlight and reflects part of it toward the Earth's surface. The major determinants of the amount of natural light during twilight are the state of the atmosphere generally and local weather conditions in particular. Atmospheric conditions are best determined at the actual time and place of events. Nevertheless, it is possible to establish useful, though necessarily approximate, limits applicable to large classes of activities by considering only the position of the Sun below the local horizon".

From here it must be determined what Yahweh defines as dusk. We shall glean our first indication from the account of battle in Joshua 10:26-27. "And afterwards Joshua smote them [the enemy kings] and killed them, and hanged them on five trees. And they were hanging on the trees until evening. And it came to be, at the time of the going down of the sun, that Joshua commanded and they took them down from the trees..."

Yahweh readily confirms that this method as correct through the manner which He commands the Passover to be slaughtered. Deuteronomy 16:6 "But at the place where Yahweh Elohim chooses to make His name dwell, there you slaughter the Passover in the evening, at the going down of the sun, at the appointed time you came out of Mitsrayim."

6. Understanding The Institution Of The Week

The English "week" is a translation of the Hebrew #H7620, "Shabuwa" (shaw-boo'-ah) meaning "to be complete, thus a complete week of seven days." The Scriptural week is a period of seven days, the last of which is a day of rest in remembrance of Yahweh''s rest at the close of Creation.

Genesis 1:31-2:3. "And Elohim saw all that He had made, and see, it was very good. And there came to be evening and there came to be morning the sixth day. Thus the heavens and the earth were completed, and all their array. And on the seventh day Elohim completed His work which He had done, and he rested on the seventh day from all the work which He had made. And Elohim blessed the seventh day and set it apart, because on it He rested from all His work which Elohim in creating had made."

In the Scriptural calendar, the days of the week are not named, but are numbered. The exception is the seventh, identified by the word "Shabbat", a verb meaning ''to rest''.

Recalling back to Genesis 1:14, we find that Yahweh ordained the heavenly bodies for "signs, appointed times, days and years"; the week is not included among the purposes of their existence. Furthermore, because the week began on the first day of creation, 3 days previous to the heavenly bodies, it may be determined that the week is not based upon the cycles of these heavenly bodies, but is eternally fixed from the beginning of creation.

7. Searching Out The Sign Of The Month (Part 1)

Ps. 104:19 "He made the moon (yereach) for appointed times (mow''ed); the sun knows its going down."

Herein is the moon clearly identified as the means by which the moed''im are determined, thereby of necessity, it is also the sign of the month. Some however attempt to refute this conclusion based upon one of two premises. These are as follows, and we shall address them in order.

It is said that the Hebrew "mow''ed", as in Genesis 1:14 where it is translated as "season", is not specific to the weekly and annual festivals.

It is said that the Hebrew Chodesh references only "new months" and has no association with the new moon.

The Meaning Of Mow''ed

Genesis 1:14, KJV. And Elohim said, Let there be lights in the firmament of the heaven....and let them be for signs [''owth] and for seasons [mow''ed], and for days, and years.

Genesis 1:14 Tanakh Then Elohim said, ''Let there be lights in the expanse of the sky to separate day from night; they shall serve as signs ['owth] for the set times [mow'ed]--the days and the years; and they shall serve as lights in the expanse of the sky to shine upon the earth,'' and it was so.

Genesis 1:14. And Elohim said, Let lights come to be in the expanse of the heavens to separate the day from the night, and let them be for signs [''owth] and appointed times [mow''ed], and for days and years.

"Signs" in this verse is a translation of the Hebrew #226 "owth" (oth) meaning "to come or assent in the sense of appearing, a signal (lit. or fig.), as a flag, beacon, or monument, omen, prodigy, evidence, etc." Because the signs in the heavens clearly serve as beacons evidencing the dates of the mow''ed, we shall precede in defining the meaning of Mow''ed accordingly.

Hebrew #4150 as defined by Strong''s. "Properly an appointment, i.e. a fixed time or season; specifically a festival; conventionally a year; by implication, an assembly (as convened for a definite purpose); technically the congregation; be extension, the place of meeting; also a signal (as appointed beforehand)."

The New Brown-Driver-Briggs-Gesenius' Hebrew and English Lexicon provides the following additional insight.

#H4150. From #H3259, ya''ad, meaning "to fix upon (by agreement or appointment); by implication to meet (at a stated time), to summon (to trial), to direct (in a certain quarter or position), to betroth (for marriage). Also from #H2, ab (Chaldee), corresponding to #H1, ab (Hebrew), a primary word meaning father."

Herein it is evident that mow''ed is specific in it''s reference to our set appointments with Yahweh, and the assemblies which He commands during these times. The word also refers to such set appointments as betrothal; certainly a fixed time of binding, and the relationship of "ab" in the roots of "ya''ad" point to the fact that it is Abba (Father) Yahweh who set''s these times of betrothal to His Son, just as an earthly father sets and authorizes the betrothal of his children.

Continuing on, Leveticus clarifies that these mow''ed are the weekly and annual Shabbats.

Lev. 23:4 "These are the appointed times [mow''ed] of Yahweh, set apart gatherings which you are to proclaim at their appointed times [mow'ed]."

The word may be defined as "set time" in the following examples as well:

Gen. 18:14 "Is any matter too hard for Yahweh? At the appointed time [mow'ed] I am going to return to you, according to the time of life, and Sarah is to have a son."

Yahweh clearly sets the time period during which a child develops in the womb, therefore this occurrence of mow''ed clearly references a time which Yahweh has set. But because Isaac was a type of Messiah, it is highly probable that he was born at the autumn festival of Trumpets, at the date of Yahshua''s birth several thousand years later, therefore lending prophetic meaning to Yahweh''s statement referencing the mow''ed or appointed time. After all, when else did Yahweh state that someone would be born in such a manner?

2 Chron. 8:12-13 "Then Solomon offered burnt offerings to Yahweh; ...for the Sabbaths, and for the New Moons, and for the appointed times [mow'ed] three times a year; the Festival of Unleavened Bread, the Festival of Weeks, and the Festival of Booths."

By implication, mow''ed may also mean "a gathering of the talmidim (believers), or the assembly location", as in the following verse.

Lev. 8:3 "and assemble all the congregation [mow'ed] together at the door of the Tent of Meeting."

Worthwhile to note is that the vast majority of times which mow''ed is translated as "congregation" or "assembly" is in reference to Yisrael; the reason being that it is Yahweh''s people of Yisra''el who assemble to worship him on these set apart times.

8. Searching Out The Sign Of The Month (Part 2)

The Meaning Of Chodesh

The major question which arises when determining the Scriptural month is whether the Hebrew chodesh means new moon, or whether it only refers to a month as in a unit of time whereby a year is composed. To answer this question, we shall first consider the following definition from Strongs.

H2320, "chodesh, the new moon, by impl. a month:-- month (216), months (37), new moons (11), new moon (9), monthly (1)."

Herein we have obtained a general idea of the meaning of chodesh. To further specify, we shall now consider several more reputable resources.

"Although this word (chodesh) properly means ''new moon,'' it is commonly used as an equivalent to our word ''month'' because the month began when the thin crescent of the new moon was first visible at sunset. It was used along with the more rare yerah, from yareah meaning ''moon.''..... In early Israel the first of each month, or new moon, was determined by observation and proclaimed officially by the blowing of trumpets... When chodesh refers only to the beginning of the month, it is naturally translated ''new moon,'' which was a feast day..." (The Theological Wordbook Of The Old Testament; Harris, Archer, and Waltke; Moody Press, Chicago, 1980)

We shall cover which phase of the lunar cycle is the new moon throughout the course of this study. For the time being however, we will continue to determine the relationship of the new moon with the Hebrew Chodesh. It is interesting to note that "chodesh" is not even found under the heading "month" in Vine''s Dictionary, which lists Hebrew terms according to their English equivalents. Instead, it is found under the listing "NEW; NEW MOON."

Author Frank Nelte states the following in an article on the meaning of chodesh. "The masculine noun "chodesh" is used 276 times in the Old Testament, and in the KJV it is translated 254 times as "MONTH," 20 times as "NEW MOON," 1 time as "MONTHLY," and 1 time as "another" (in Isaiah 66:23 which reads: "from chodesh to chodesh" which is translated as "from one new moon to another"). These uses show us that each month starts with a "new moon," since the word "chodesh" REALLY means "new moon" and only by extension does it mean "month," since the new moon determined the start of a month."

Although this is all valuable insight, we shall nonetheless consider the Scriptures and give their judgement highest precedence, considering that the works of men are not always correct.

Amos 8:5. "When does the chodesh pass so that we sell grain, and the Sabbath so that we trade our wheat, to make the ephah small and the sheqel large, and to falsify the scales by deceit?"

New moon or month; which shall we translate chodesh as in this verse? Hebraically speaking, the answer is either/or. But because Scripture never even alludes to an entire month during which grain is not sold, it must be said that an exclusive translation of chodesh to month in this verse is incorrect. Should we translate chodesh as ''new moon'', the riddle is solved. Psalm 81:3,4 commands us to "Blow the ram''s horn at the time of the chodesh, or New Moon, At the full moon, in our solemn Feast day, for this is a law for Yisra''el." Bemidbar (Numbers) 28:13 tells us of an offering that was to take place on the New Moon. In this verse the Hebrew reads "ra''shei chodesheikhem" meaning, "the head of the crescent/month." From this Hebrew phrase, we get the term Rosh Chodesh, which literally means "Feast of the New Moon."

The new moon is a time of assembly in order to observe its appearance. Traditionally, this is celebrated by a meal partaken of together by the family, and by worship at the city wall during Second Temple times, wherefore certain of the gates were only opened on Shabbat and Rosh Chodesh, or new moons. The blowing of the rams horn was to alert the assembly of an important event. Consequently, buying or selling was not done on that day.

We shall next look at the Hebrew yerach, H3391 in Strongs. Yerach means specifically moon or lunar month, and is translated as months (5), month (4) full month (2), and moon (2). What we shall precede to do is find where yerach presents itself in the Scriptures, and see what this can tell us about the months in relationship to the moons.

Exodus 2:2 - "And the woman conceived and bore a son [Moses]. And she saw that he was a lovely child, and she hid him three yerach."

Herein the Yisraelites are counting time by moons when in Egypt. In contrast, all historical and archaeological evidence reveals that the civil calendar of the Egyptians was strictly solar, which assures us that they did not pick up the custom from their Egyptian neighbors. Furthermore, the time in question occurred at the beginning of the Yisraelites bondage, before they had forgotten the ways of Yahweh. Because people do not count time in moons under a strictly solar calendar, we are forced to conclude that the calendar observed by the ancient Israelites used the moon as the determination of months

Job 3:6 - "That night - let darkness seize it . Let it not be included among the days of the year, let it not come into the number of the yerach."

Here Job references a certain number of yerach alongside the days of the year. It is once again obvious that moons are being used as a form of counting time. Furthermore, because no conjunction is used between the two concepts, this references that the two are the same span of time.

Job 7:1 - "So I am allotted yerach of futility. And nights of trouble have been appointed unto me."

A fair guess regarding this verse is that the "moons of futility and nights of trouble" are referring to a night spent watching for the new moon, and yet not finding it, for it has not yet arrived.

Job 29:2,3 - "Oh, that I were as in yerach past, as in the days when Eloah protected me; when his lamp shone on my head, when I walked in the dark by His light."

Here is an example which shows that Job determined time past by yerach as well. And of what does Job 1:1 inform us? "There was a man in the land of Uz, whose name was Job. And that man was PERFECT and STRAIGHT, and ONE WHO FEARED ELOHIM and TURNED ASIDE FROM EVIL." Therefore, because Job observed a Lunar month, a lunar month must be perfect and straight as well.

Yerach is also used throughout other books in the Torah and prophets as follows.

Deuteronomy 33:13-15a. "Blessed of Yahweh is [Joseph''s] land, with the choicest from the heavens, with the dew, and the deep lying beneath, with the choice fruits of the sun, with the choice yield of the yerach, with the finest of the ancient mountains, with the choicest of the everlasting hills, with the choicest of the earth and all that fills it...."

This is one example where yerach MUST be interpreted as month in order to make sense. Hebrew poetry abounds in this verse, whereby everything is stated in parallels (i.e. in two different ways, both meaning the same thing) These are as follows:

Choicest of the heavens vs. The dew and the deep laying beneath.

Yields of the sun vs. Yields of the Yerach. This only makes sense if both the sun and moon have a role in the constitution of a year, otherwise there is no equation present. Furthermore, no "choice yields" are produced on moonlight alone, although they are produced throughout the course of the months. Therefore the meaning of month must here apply.

And lastly, Finest of the ancient mountains vs. Choicest of the everlasting hills

Isaiah 60:20 - "No longer does your sun go down and your yerach withdraw itself, for Yahweh shall be your everlasting light, and the days of your mourning shall be ended." Just as the sun withdraws itself as the day comes to a close, so the moon withdraws itself as the month wanes.

Deuteronomy 21:13. "And put aside the mantle of her captivity, and [she] shall dwell in your house, and mourn for her father and her mother, a yerach of days. And after that you shall go in to her and be her husband, and she shall be your wife."

1 Kings 6:37,38 "In the fourth year the foundation of the House of Yahweh was laid, in the yerach Ziw.....in the eleventh year, in the yerach Bul (the temple was completed)"

1 Kings 8:2. "And all the men of Yisra''el assembled to Sovereign Shelomoh at the festival in the yerach of Eythanim, which is the seventh chodesh."

2 Kings 15:13. "Shallum, son of Yabesh began to reign in the thirty-ninth year of UzziYah, the sovereign of Yehudah. And he reigned a yerach of days in Shomeron.

Ezra 6:15. And this House was completed on the third day of the yerach Adar, which was in the sixth year of the reign of Sovereign Dareyawesh."

ZechariYah 11:8. "Then I sent off the three shepherds in one yerach, for my being despised them, and their being also loathed me."

We do not need a concordance to see that the moon is the sign of the month, for the previous six verses clearly associate yerach with the months. 1 Kings 8:2 then refers to the yerach, or moon of Eythanim, classifying it as the seventh chodesh, or month. Lastly, Ezra 6:15 refer to the ''third day of the yerach Adar'' while Esther 9:21 refers to the "fourteenth day of the chodesh Adar", thereby once again defining the new moon and new month as being one in the same.

Colossians 2:16. "Let no one therefore judge you....in respect of a Festival or a New Moon or Sabbaths.....Let no one deprive you of the prize..." New Moon in this verse is Greek #3561, "noumenia, fem. of a comp. of 2501 and 3376 (as noun by impl. of 2250); [and means specifically] the festival of New Moon:-- new moon"

"Thus said Yahweh, who gives the sun for a light by day, and the laws of the moon, and the stars for a light by night, who stirs up the sea, and its waves roar -- Yahweh of hosts is His Name." (Jer. 31:35) The laws of the moon and month cannot be Scripturally separated, any more than can be the laws of the sun in regards to day and night; to do so is to undermine the foundation of the Scriptural calendar, and destroy the credibility which Yahweh''s word alone has maintained.

We have by this time thoroughly covered the Scriptural laws relevant to the role of the moon for determination of months, and will later specify on the exact method whereby this is done. A Scriptural month is the length of time during which the moon completes one revolution around the earth. Historical and archaeological evidence points to a lunar cycle which was at one time an exact 30 days in length, as we will cover in due time. Nonetheless, the process currently takes 29 days, 12 hours, 44 minutes, and 2.841 seconds; therefore an observational calendar month will vary from 29 to 30 days, which usually alternate.

9. Identifying Instructions For The Scriptural Year

In order to focus, we shall once again consider Genesis 1:14. "And Elohim said, ''Let lights come to be in the expanse of the heavens....and let them be for signs and appointed times, and for days and years..."

The English word "year" is a translation of the Hebrew #H8141, "shaneh", meaning "a year (as a revolution of time)". Because Elohim has determined that both sun and moon preform a role in the Scriptural calendar, we now must further discover what these roles are, and thereby the individual relationships of the sun and moon to the Scriptural year. We shall begin this aspect of our study by searching for Scriptural evidence regarding when and how the year is to begin.

2 Sam 11:1. "It came to be at the teshuwbah hayah shaneh, at the time sovereigns go out to battle, that David sent Yo''ab and his servants with him, and all Yisrael, and they destroyed the children of Ammon and besieged Rabbah...."

1Ki 20:22,26 "And the prophet came to the sovereign of Yisrael and said to him, ''Go strengthen yourself...for at the teshuwbah hayah shaneh the sovereign of Aram is coming up against you....And it came to be, at the teshuwbah hayah shaneh, that Ben-Hadad mustered the Arameans and went up to Apheq to fight against Yisrael."

1 Chron 20:1 "And it came to be at the teshuwbah hayah shaneh, at the time sovereigns go out to battle, that Yo''ab led out the power of the army and destroyed the land of the children of Ammon..."

The Hebrew phrase, teshuwbah hayah shaneh, is translated as "the turn of the year", "the spring of the year", or "after the year was expired", depending on the translation. H8666. teshuwbah is pronounced tesh-oo-baw' or teshubah, is derived from word H7725, and means "a recurrence (of time or place); a reply (as returned):--answer, be expired, return." The TWOT item 2340f, teshuba, states that this word is used ''5 times in reference to the spring as the "turn" of the year'' (2Sam 11:1; 1Ki 20:22,26; 1Chr 20:1; 2Chr 36:10).

Regarding the "time that sovereigns go out to war", the "New Manners and Customs Of the Bible" gives us the following insight: "After the year was expired (KJV rendering) is literally ''''at the return of the year''''; that is, in the Spring, as shown in the NIV. This was the time of year for the commencement or renewal of military movements, the season of severe storms being over, and the ground starting to dry after the winter snow and rains". Interestingly enough, the Gregorian month which coincides approximately with the beginning of the Scriptural year is called "March", without doubt being named after "mars, the mighty one of war".

Exodus 34:22. "And preform the....Festival of Ingathering at the tequwphah hayah shaneh"

2 Chronicles 24:23 "And it came to be, at the tequwphah hayah shaneh, that the army of Aram came up against him..."

Psalm 19:6 "[The sun''s] rising is from one end of the heavens, and its tequwphah hayah shaneh to the other end; and naught is hidden from its heat."

The phrase, tequwphah hayah shaneh, is translated as, the turn of the year, circuit, or year''s end, depending upon the translator. Tequwphah, pronounced tek-oo-faw'; or tequphah, is from H5362., and means "a revolution, i.e., (of the sun), course, (of time); lapse:--circuit, come about, end; (used 4 times in Scripture).

Herein we find that the festival of Ingathering or Sukkot occurs at the tequwphah. Because the year does not end after only six months, the phrase cannot be referencing the end of the year. Considering however, that the autumn equinox occurs during the season of Sukkot, we may have a clue. Heading backward into time six months, we arrive at the vernal equinox at the time of Pesach. Therefore we have strong indication that teshuwbah and tequwphah are the Scriptural terms referencing the equinoxes which divide the Scriptural seasons of summer and winter. Furthermore, the phrase, Tequwphot Nisan, continues to be the secular Jewish term for what we know as the March Equinox, or Northern Hemisphere Spring Equinox today.

Conclusion:

Yahweh says that the sun and moon are both for signs of months and years. There must therefore, of necessity, be both a solar and lunar sign which corresponds with the new year.

Because Sukkot is to be preformed at the season of the tequwphah, or autumn equinox, and because this is occurs approximately 6 months after the teshuwbah, or vernal equinox, we must conclude that the season of the teshuwbah hayah shaneh, or vernal equinox, is the season of the new year.

Finally, because the season of the new year must be marked by a solar and a lunar sign, it is in the vernal equinox that the solar sign must be found.

10. Sign Of The Spring

Although the season of the equinox is easily determined by counting the lighted hours in a day, there remains a question to be answered, and thereby a problem which must be solved; namely that of which new moon is to begin the first month? Is it the new moon before the equinox, after the equinox, or closest to the equinox? We find our first indication in the instructions which Yahweh gives for the Passover observance.

Exodus 12:2. "This month [chodesh] is the beginning of months for you, it is the first month of the year to you."

In Deuteronomy 16:1, Yahweh describes this month as that of Abib. "Observe (shamar) the month (chodesh) of Abib, and preform the Passover to Yahweh your Elohim, for in the month of Abib Yahweh you Elohim brought you out of Egypt by night."

The Hebrew shamar, #H8104, means "to protect, take heed, mark, to watch.", from whence we obtain the English translation, "observe". Therefore the meaning of the Hebrew gives the essence of watching and waiting for the first month. In fact, shamar is at times translated as "watch" as demonstrated by the following verse.

Psalm 130:6 "My being looks to Yahweh, More than those watching [shamar] for morning, more than those watching [shamar] for morning."

Abib, as referenced in Deuteronomy 16, is actually an adjective. In order to determine what we are to watch for, we must determine the meaning of this adjective through a thorough examination of the Hebrew word #24, Abib.

From GESENIUS'' HEBREW CHALDEE LEXICON TO THE OLD TESTAMENT, Baker Books, 1996, and also the Aid to Bible Understanding we find the following definition.

"The original name of the first lunar month of the [Hebrew] calendar. ...The name is understood to mean "ripening grain" or "green ears," and It was during this month that the barley harvest took place, followed some weeks later by the wheat harvest. Following the Babylonian exile this name was replaced by the name Nisan."

From STRONGS EXHAUSTIVE CONCORDANCE OF THE BIBLE:

"From an unused root (mean. to be tender); green, ie. a young ear of grain, hence the name of the month Abib or Nisan:-- abib, ear, green ears of corn"

From THE STRONGEST STRONGS, Updated and Improved Edition, 2001.

"(Month of) abib, the first month of the [Hebrew] calendar equal to Nisan (March-April); head (of grain), already ripe, but still soft:-Abib (6), green ears of corn (1), in the ear (1)"

From THE THEOLOGICAL WORDBOOK OF THE OLD TESTAMENT (TWOT); Harris, Archer, and Waltke; 1980; Moody Press; Chicago.

"Barley. This noun refers to barley that is already ripe, but still soft, the grains of which are eaten either rubbed or roasted (KB). The ASV and RSV agree (but see Lev 2:14). The seventh plague brought ruinous hail upon Egypt's barley crop at least two weeks before it was fully ripened and ready for harvest (Ex 9:31)..... According to Lev 2:14 the grain offering [of firstfruits] was to consist of the firstfruits of abib."

From the NEW AMERICAN STANDARD EXHAUSTIVE CONCORDANCE or the Bible; The Lockman Foundation; 1981.

H24. abib, [1b]; from an unused word; fresh, young ears, also Canaanite name for the first month of the Jewish calendar:-- [translated in Scripture as] Abib(6), ear(1), fresh heads(1), grain(1).[15]

Some counter that ''abib'' only means tender. They then state that when something is tender, it is by implication also young, and extend this to mean that the month of Abib is tender or young, as in being the first month of the year. Therefore such a definition relies upon implied and figurative meanings instead of the literal meaning of the word.

Reconsidering the definition of Abib from Strong''s, we find that the meaning of "tender" is not applied to "abib" at all, but to the unused root from which it comes. The word "tender" is found approx. 34 times in the older writings, the majority of occurrences being translated from Hebrew #7390 and #7401. H7390 being "rak, from 7401; tender (literal or figurative); by impl. weak". while H7401 is "rakak, a prim. root; to soften" (intrans. or trans.), used figuratively." In this we find that the meaning of ''rak'' is ''tender'', either literally or figuratively, and ''weak'' by implication. This is the exact meaning which those in opposition to abib barley attempt to attach to the word. If the meaning of ''abib'' was as they suggest, then ''rak'' would be the proper word to use, and then why was it not? Namely because the meaning of Abib is literal and specific to barley.

It is interesting to note that the Hebrew ''rak'' is used many times in describing tender plants (Deut 32:2, 2 Sam 23:4, Job 38:27, etc.), yet never as a description of barley. It is even more interesting to note that "abib" is used only 8 times throughout the entire Scriptures, and these occurrences are as follows:

Exodus 9:31. "And the flax and the barley were smitten, for the barley was abib, and the flax was in bud."

In this verse, abib clearly references a state of the barley; a young state in which the hail ruined the heads of grain, thus making it unusable. If the barley had been fully ripe, the grain would have been merely knocked to the ground and gathered up at a later time, as we shall discuss shortly. Yet the plague of the hail made it unfit for use. This was the seventh plague.

Following the tenth plague, we find Yahweh''s instructions for which month is the first month of the year.

Exodus 12:2. "This month is the beginning of months for you, it is the first month of the year for you."

The barley was in the abib several days previous, and therefore was ruined by the hail. As we have already learned, barley remains in this abib stage for some time, the month in question certainly falls at the time of year when the barley crop is in the abib stage of development. This is confirmed by the following verses.

Exodus 13:4. "Today you are going out in the month of Abib".

Exodus 23:15. "Guard the festival of unleavened bread. Seven days you eat unleavened bread, as I command you, at the time appointed in the month of Abib - for in it you came out of Mitsrayim - and do not appear before me empty handed."

Exodus 34:18. "Guard the festival of unleavened bread. For seven days you eat unleavened bread, as I commanded you, in the appointed time of the month of Abib, because in the month of Abib you came out of Mitsrayim."

Taking special notice to Exodus 23:15, we find a command to not appear before Yahweh empty handed during the Passover in the month of Abib. The question of what we are to bring is answered in Scripture as well.

Lev. 2:14. "And if you bring a grain offering of your first-fruits to Yahweh, bring for the grain offering of your first-fruits abib roasted on the fire, crushed heads of new grain."

Herein Scripture defines abib as new grain. Because the departure from Egypt occurred when the barley was in the abib stage and soon to be harvested, it is obvious what this new grain is.

Deut. 16:1. "Guard the month of Abib, and preform the Passover to Yahweh your Elohim, for in the month of Abib Yahweh your Elohim brought you out of Mitsrayim by night."

We shall herein notice the wording, "month OF abib". Instead of being used as a description of where Abib is located in the year, this verse instead defines abib as something which occurs within the first month. The placement of the month of abib in the year is determined by Exodus 12:2 where we are told that the month of abib is the first month of the year.

Therefore from Scripture we find that abib is specific to barley, and is nowhere used as a description of another grain, nor as meaning ''tender'' in a figurative sense. If such was the case, abib would be used far more frequently throughout Scripture, and we would also be left without an accurate means to determine the start of the Scriptural year. We shall now precede to determine the exact stage during which barley is considered "abib".

"Barley matures in a relatively short period of time and is, therefore, adapted to growing in northern latitudes and also at high altitudes where the frost free seasons are relatively short. It is grown north of the Arctic Circle and at the equator, in Tibet at an altitude of 10,000 feet, and in tropical countries during winter." (The Encyclopedia Americana, Volume 3, page 257, under ''Barley")

The Karaite Korner; World Karaite Movement, 1998-2002 provides us with the following insight on Abib and barley. "The precise meaning of Abib must be reconstructed by going into the fields and studying the barley and cross-referencing this with the Biblical evidence. The Bible often speaks of ''Abib parched in fire''. This refers to grain which is developed enough to be eaten after it has been parched ………… If it is too ''soft and chewy'' the roasting will dry up the kernel leaving an empty husk."

From agriculturists, we learn that a couple of weeks must elapse between the time of barley in the green ear and the yellowing of the ears. Thus, there is always sufficient time between the green stage and the barley being ripe enough for waving when it is needed. The barley harvest always occurs near the equinox, and that I am aware of, never before. The first fruits of this grain are used in the Wave Sheaf offering during the week of Pesach.

For some additional information on abib barley, we shall refer to an article published by The Congregation Of YHWH AT Eldon Missouri.

"In today's world, barley is combined with machinery. But, before that, it was cut with a sickle. It was cut when it was about ripe, but not quite. There was a reason for that. If it were totally ripe, the barley seeds would fall out when the sickle cut them. So, in order not to lose their grain, they cut it about 2 weeks before the harvest, tied it into sheaves, took it to the threshing floor to dry, see the book of Ruth, then after it was dry, it was harvested by "waving", "shaking", "beating" etc. Before that occurred, they were (each family) to take a sheaf to Jerusalem to be waved before Yahweh. Lev 23. At that time it was the beginning of the Barley Harvest.

This is paraphrase from the "Encyclopedia of Organic Gardening". Under the heading "Barley" it says to grow barley as you would wheat. Barley is harvested the same as wheat: cut, bundled and shocked to dry. Under the heading "Wheat" it says that as it ripens, wheat turns dull yellow, and the kernels become brittle, BUT, if you thresh by hand, cut the wheat when it is still slightly green. The stalks should be yellow with green shot through them. It must be bunched for threshing. Tie the bundles, allow them to dry. The grain will ripen in about two weeks and can then be threshed.

I think it is interesting that a farmer knows exactly how to cut, dry and harvest the Barley. This writer had a hand in that when he was young. As a young boy growing up on a small dirt farm in southern Indiana, farming with a team of horses, we cut wheat and barley the same way Israel did in the old days. We cut it with a mowing scythe , gathered the wheat or barley up, laid it in sheaves in the back of a wagon, pulled by a team. Then we would allow it to dry, and all neighbors would take their wheat or barley to the only neighbor who had a threshing machine to get it harvested. It was a grand day, as the neighbors would gather, while the ladies would prepare a meal outside under a large tree. Each farmer would take his turn pulling his wagon up to have it threshed. You cannot cut wheat or barley when it is totally ripe, as all the grains will fall out on the ground. Recently, I went to the state fair in Missouri. While sitting down to a meal, I was able to engage a couple of very elderly men who were retired farmers. I took them back before modern machinery in their memory. They both described the way barley was harvested like I have said above. I suggest any reader to search out an elderly farmer in his 80's or so and ask him about harvesting barley or wheat!

Another thing that you read a lot about nowadays. "When the barley is abib"......The month of Abib is the month when the barley has reached the stage to harvest. The Barley 2-3 weeks or 15 to 21 days after the beginning of the month. The month "Abib" could be called the month when the Barley is green and when it is ripe to harvest.

Young, tender Barley? Many today seem to think the Wave Sheaf was of Young, tender Barley. Does this sheaf represent the Messiah, Yahshua? Of course it does. Was He young, tender? No, He was fully mature, ripe just as the Sheaf should be, ready to harvest." (

In review:

The sign signifying the season of the vernal equinox (i.e. spring) is the appearance of abib barley in the fields.

Abib barley is the stage at which the grain is ripe, yet still somewhat green, whereby the seeds will not fall from the head during the scything associated with harvest before modern combining techniques.

The first month of the year is that which the barley is cut at the beginning of the month, so that it will have dried (yellowed) and be ready for the threshing and wave sheaf two weeks later, during the week of Pesach.

The barley harvest in Israel lasts from the month of Abib (March/April) to Zif (April/May). Therefore, if at one new moon. no barley is abib, the correct stage of growth will be present by the next new moon, thereby marking the first month of the year.

Herein is the earthly sign of the teshuwbah hayah shaneh, or spring equinox identified. As well, the question of which new moon begins the first month (before, after, or nearest the equinox) is resolved; for based upon the instructions given in Exodus 12:2,13:4, the first new moon of the year is that which occurs when abib barley is present.

11. Verification Of The New Year Season (Part 1)

Before we continue, we must first ascertain that our beginning point of the year is correct; therefore we shall precede to test its weight on the scale of additional Scriptures. We will begin by examining another crop which was ready to harvest at the time of Yisrael''s flight.

Exodus 9:31,32. And the flax and the barley were smitten, for the barley was in the head, and the flax was in bud. But the wheat and spelt were not smitten, for they were late crops."

Herein we discover that besides barley in the abib, there was also flax in the bud, and ready to be harvested as well. In order to determine when the flax is in bud, we shall next examine the agricultural seasons in Israel. The following is obtained from the Readers Digest book entitled "Jesus and His Times", pages 100-101.

Tishri (Sep/Oct) First rains Ploughing begins

Heshvan (Oct/Nov) Ploughing / grain planting

Kislev (Nov/Dec) Grain planting continues

Tebeth (Dec/Jan) Main rains

Sebat (Jan/Feb) Adar (Feb/Mar) Spring rains Almond in bloom / flax harvest

Abib (Mar/Apr) Barley harvest begins

Zif (Apr/May) Barley harvest completed

Sivan (May/Jun) Dry season Wheat harvest begins

Tamuz (Jun/Jul) Wheat harvest completed / first figs

Ab (Jul/Aug) Summer heat Vintage (grape harvest) begins

Elul (Aug/Sep) Date harvest / summer figs

From the above table it is evident that together, the flax and barley harvests spanned a 3 month period. In order for the two to overlap, as they obviously did, and we are left with the middle month, that of present day March, therefore it apparent that the Exodus took place during this month.

We shall continue our quest by examining several of the plagues which Yahweh sent upon Egypt.

Plague #2 "Exodus 8:2-4,6. I am smiting all your border with frogs. And the river shall swarm with frogs which shall go up and shall come into your house, and into your bedroom, and on your bed, and into the houses of your servants, and on your people, and into your ovens, and into your kneading bowls, and the frogs shall come up on you and on your people and on all your servants. So Aharon stretched out his hand over the waters of Mitsrayim, and the frogs came up and covered the land of Mitsrayim."

Plague #3 Exodus 8:16,17. "And Yahweh said to Moses, Say to Aharon, Stretch out your rod, and strike the dust of the land, so that it becomes gnats in all the land of Mitsrayim.....and it became gnats on man and beast. All the dust of the land became gnats in all the land of Mitsrayim."

Plague #4 Exodus 8:21,24. "If you do not let my people go, see,I am sending swarms of flies on you and your servants, and on your people, and into your houses. And the houses of the Mitsrites shall be filled with swarms of flies, and also the ground on which they stand......And Yahweh did so, and thick swarms of flies came into the house of Pharaoh and into his servants houses and into all the land of Mitsrayim, and the land was ruined because of the swarm of flies."

Insects such as gnats and the tsetse fly, the latter of which are the most probable cause of the 5^th plague on the livestock, are abundant during the months of rain in Egypt. In turn, the frogs are also active during these seasons, for food is plentiful. In addition to rain, the temperature must be favourable for them to exist in vast numbers. Under cooler weather conditions however, insects and amphibians are sluggish and inactive, therefore it is unlikely that such plagues would occur under cool conditions. On the other hand, amphibians such as frogs are not abroad in the heat, unless they are seeking moisture in the houses of the Egyptians due to the river''s turning to blood. With this in mind, we shall consider the following information from http://www.world-odyssey.com/egypt/egypt-essential-info.htm regarding the seasons of Egypt.

"WINTER (DECEMBER - FEBRUARY)

In general, the temperate winter stretches from December to February with warm, clear days and cold nights. On average, the daytime temperatures reach around 68F and this contrasts dramatically with nighttime temperatures that can fall to 45F or lower in some areas. Temperatures in the south tend to be a little higher as one heads into the desert. There can be rain during this period and there can also be significant snowfall on Mt. Sinai.

SPRING (MARCH - MAY)

During this period temperatures start to rise as winter recedes and daytime temperatures reach 85F or even higher in the southern desert regions. It can remain cool at night in the desert and it can be windy, but warm, clear days are the norm and generally there is little or no rain at this time.

SUMMER (JUNE - AUGUST)

The summer season lasts from early June until August and this is when much of the country can become extremely hot with daytime temperatures of over 100F with nights being cooler, but quite balmy in most places. The Red Sea coast is cooled by the sea breezes. The summer months are the driest months of the year with very few places experiencing any rain.

AUTUMN (SEPTEMBER - NOVEMBER)

As the summer comes to an end, the daytime temperatures decrease to a more comfortable level between 70F and 80F, although the evenings can start to get a little cooler especially in the desert. The autumn is similar to the spring with warm, clear and sunny days and normally there is very little rain during this period."

From this it is certain that the plagues in question did not occur between June and August, for there is no rain at these times; therefore frogs and flies are non-abundant, if seen at all. Furthermore, it is unlikely that the plagues occurred between December and February, for although there is rain at these times, the temperatures are cool. Furthermore, the frogs would not swarm through the houses seeking moisture and shade under such conditions, for these would both exist in more natural surroundings outdoors. Therefore we are left with either spring or autumn as the seasons of occurrence.

Plague #6 Exodus 9:18,23,24. "I am causing very heavy hail to rain down, such as has not been in Mitsrayim, from the day of its founding until now....then Moses stretched out his rod toward the heavens and Yahweh sent thunder and hail, and fire down to the earth. And Yahweh rained hail on the land of Mitsrayim. Thus there came to be hail and fire flashing continually in the midst of the hail, very heavy, such as had not been in all the land of Mitsrayim since it became a nation."

This plague requires a rainy season to be present, and yet also a time of year which is warm, for these are the conditions under which electrical storms and hail generally occur. Although Egyptian summers are hot, there is no rain, and thus no hail. While rain is present during the winter, the temperature and other climatic conditions are not then suited to the natural phenomenon which the Exodus account describes. The seasons which best fit the requirements are those of Spring and Autumn once again.

Plague #8 Exodus 10:4-6,13,14. "[Locusts] shall cover the surface of the land, so that no one is able to see the surface of the land. And they shall eat the rest of what has escaped, which remains to you from the hail, and they shall eat every tree which grows up for you out of the field. And they shall fill your houses......And the locusts went up over all the land of Mitsrayim and settled within all the borders of Mitsrayim, very grevious."

"The mass movements of the so-called migratory locusts of N Africa (Locusta) and North America (Melanoplus) are actually irruptions; however, the N African desert locust (Schistocerca) makes true migrations between its winter and summer breeding grounds." (http://www.factmonster.com/ce6/sci/A0859640.html)

"They attack in hard-to-predict cycles about once every ten to 20 years, emerging when weather conditions in their breeding grounds around the Red Sea and on stopovers on their invasion routes are just right for them to multiply." (http://www.futureharvest.org/news/locustpressrelease.shtml)

Herein we find that the desert locust breed during winter and summer; therefore the migrations between these two breeding grounds occur in the spring. Because the desert locust invasions occur during these migrations, the 8^th plague also bears evidence to a spring new year.

Plague #9 Exodus 10:19, 21-23. "And Yahweh turned a very strong west wind, which took the locusts away and blew them into the Sea of Reeds. Not one locust was left within all the border of Mitsrayim..... And Yahweh said to Moses, Stretch out your hand toward the heavens, and let there be darkness over the land of Mitsrayim, even a darkness which is felt. And Moses stretched out his hand toward the heavens, and there was thick darkness over the land of Mitsrayim for three days. They did not see each other, nor did any rise from his place for three days, while all the children of Yisrael had light in their dwellings."

Scholars generally agree that the plagues occurred in the time period 1260 BC, or approximately 1000 years after the pyramids were built. At this time, Egyptian life centred around Memphis, just south of present-day Cairo, while Goshen is believed to have been 50-80 miles northeast. The thick darkness is generally concluded to have been a dust storm; something capable of leaving the Egyptians in darkness while the Yisraelites had light. We shall precede to consider the authenticity of this claim.

Because most of the rain in Egypt is received from December through "February", these months do not provide the necessary requirements for dust storms. Although the summer months are dry, they do not fit other requirements previously mentioned. Because Spring and Autumn are the beginning and ending of the rainy season, it is possible for dust storms to occur in such time periods, for not much rain is received. Referring to the New Standard Encyclopedia, we find that "April and May [in Egypt] can be uncomfortable because of the khamsin, a scorching, dry wind from the southwest. It often carries large amounts of dust and sand, and may to great damage to crops." (Volume 4, page E77, Egypt) This accurately fits the description of a "very strong west wind" which blew the locusts away. Furthermore, the dust storms caused by these winds can last for several days, causing thick darkness which can be felt. This affirms that the darkness mentioned in the Exodus account was a result of the khamsin, and therefore also evidences a Spring new year.

We have by now thoroughly covered the plagues of Egypt. Accordingly, we shall precede to the remaining books of the Tanakh, or former writings.

Leveticus 25:8-10. "And you shall count seven Sabbaths of years for yourself, seven times seven years. And the time of seven Sabbaths of years shall be to you forty-nine years. You shall then sound a ram''s horn to pass through on the tenth day of the seventh month, on the day of Atonement, cause a ram''s horn to pass through all your land. And you shall set the fiftieth year apart, and proclaim release throughout all the land to all its inhabitants, it is a jubilee to you. And each of you shall return to his possession, and each of you return to his clan."

According to commands in Torah, the land possession of the tribes was not to be sold out of the family forever, but was to be returned in the Jubilee year. In consideration of the calendar, we shall take notice to the time of year that the Jubilee year began, namely on Yom Kippur, or the Day of Atonement. Therefore the year of Jubilee began in the 7^th Scriptural month, and we must determine why. First and foremost we shall consider that the Jubilee redemption took place once the crops of the year were gathered in and before the next agricultural year began. In this way, the farmer did not give away his crops or his effort of tilling along with the land when it was redeemed by it''s former owner.

From the previous Israeli harvest season table, we see that the harvest season in ancient Israel began in Adar (Feb/Mar), continuing by stages into autumn when the agricultural year was complete. Ploughing then began in September, in preparation for the upcoming planting season and harvests in the spring. In order for the seventh Scriptural month to be located between planting and harvest cycles, it must occur in the autumn, sometime around September or October. This will cause Abib to fall during the present day months of "March" and April, which of course requires a spring new year.

12. Verification Of The New Year Season (Part 2)

Our next piece of supporting evidence is found in the months during which the Jordan river floods.

Joshua 3:15. ".....Now the Jordan overflows all its banks during all the time of harvest."

Ecclesiasticus 24:25-27. [Yahweh''s word] overflows like the Pishon with wisdom, and like the Tigris at the time of firstfruits. It runs over like the Eurphrates with understanding, and like the Jordan at harvest time. It pours forth like the Nile, like the Gihon at the time of vintage.

The questions which we must resolve are #1, When does the Jordan river overflow?, and #2, What is meant by "The time of harvest"? We shall first resolve the question of when the Jordan overflows, as this will identify which harvest is being spoken of, based upon which harvest falls at that time. This in turn will resolve the question of what is meant by ''the time of harvest'', and thereby when the beginning of the year takes place.

The overflowing of rivers takes place at the time of firstfruits, while the water volume increases. This has been verified by Scriptures such as the above, the Israeli Consulate, and various agricultural sources. But to verify which months these harvests occurred in during the time in which the Scriptures were written, we must confirm the months during which the Jordan river overflows, and first of all, what makes it to overflow.

Quoting from www.taylorsfbc.org/sermons/WhenGodGetsIntoTheAction.html, "The crossing occurred in the time of harvest, which, in the lower Jordan valley, comes in April. This was also the season when melting snows on Mount Hermon caused the Jordan to flood.......Ordinarily a small meandering river, at the spring or early harvest, the Jordan rises to 15 feet or more above flood stage and is a raging torrent. This is caused by the melting snows of Mount Hermon and the Lebanon Mountains."

From www.idrc.ca/books/focus/907/chap03.html we find that "Israel has three major storage basins for its stock of water. One is rainwater and melting snow, primarily from Mt. Hermon, which enters the upper Jordan River and then flows into the Sea of Galilee. The other two are the coastal and mountain (Yarkon) aquifers.

This information being obtained, we shall focus on the months during which the Jordan River is most likely to flood.

"Springfed baseflows account for about one-half the annual flow volume of the river in a typical year; the rest is from rainfall runoff. Seasonal variation in flow is moderated by this large base flow [as seen in table to left]..... The highest flows are sustained in February and March, the lowest flows occur in July and August." (http://exact-me.org/overview/p30.htm) This information is confirmed both by the Encylopedia Britannica and the Israeli Embassy.

In this we find that the river reaches its maximum average levels in "January" and "February", with April and "March" coming next in order. Considering the median average levels, the most likely months to include flooding are "February" and "March", with April having the next highest level.

We shall now consider the lower Jordan River where the account of Yisrael crossing in Joshua 3:15 actually occurred. The average levels of the river are as depicted in the table to the left, the river sustaining it's maximum and median average levels in "February" and "March", as can be verified at http://exact-me.org/overview/p34.htm. Much of the water however, is now diverted and never reaches the lower Jordan, although these flow diversions have only a limited impact on large floods. It suffices to say that because of the present flow diversion, water levels in the lower Jordan were higher in times past than at the present.

As we have previously seen in when considering the Israeli harvest seasons, there are various harvests in Israel occurring from "February" clean through September, and the Jordan river obviously does not overflow all of this time. So what harvest is being referred to? Considering the information which we have gained, it is the barley harvest which most closely coincides with the flood stages of the Jordan river.

Jeremiah 5:24. [Elohim] gives rain, both the former and the latter, in its season. He guards for us the appointed weeks of the harvest.

This verse is clearly speaking of the 2 appointed harvest festivals, each lasting one week, which when referenced together are the "appointed weeks of harvest". In this it is evident that the harvest of the barley and the vintage are considered to be the principle harvests, as each are associated with the two longest festivals to Yahweh in the year. Because the rivers do not overflow in the autumn, we can ascertain that the ingathering at the end of the year is not the harvest during which the Jordan River overflows; therefore we are left with that of the Barley.

In Joshua 4:18,19, we discover the Scriptural month during which the Jordan overflows at harvest. "And it came to be, when the priests who bore the ark of the covenant of Yahweh had come from the midst of the Jorden and the soles of the priests' feet touched the dry land, that the waters of the Jordan returned to their place and flowed over all its banks as before. And the people came up from the Jordan on the tenth day of the first month, and they camped in Gilgal on the east border of Jericho."

In this we find that:

The Jordan River sustains its highest median average flows from "February" through "March" or April.

The harvest which occurs during this time period is that of the barley in "March" and April.

The month which Scripture records these floods as occurring in is the first month, that of Abib.

Therefore the first month of the year, that of Abib, must of necessity occur in "March" or April.

Our next verification of the new year season is taken from amongst the prophets.

Jeremiah 36:22 "The sovereign was sitting in the winter house in the ninth month, with a fire burning on the hearth before him."

This verse gives us several very important clues.

We are dealing with the ninth month of the year, which Scripturally speaking would fall anywhere from mid-November clean through December, and traditionally speaking, would be September.

The sovereign is in a winter house, with a fire in the hearth before him.

We shall now precede to examine the average monthly temperatures throughout the land of Israel, in order to determine during which Gregorian months the sovereign would be in a winter house, in front of a fire, keeping warm. The following information may be verified at www.weather.com/outlook/travel/climatology/monthly/ISXX0010

Jerusalem Israel

Average Monthly TemperaturesMonth Avg High Avg Low Mean

Jan 53°F 39°F 46°F

Feb 56°F 40°F 48°F

Mar 61°F 43°F 52°F

Apr 70°F 49°F 59°F

May 77°F 54°F 66°F

Jun 82°F 59°F 71°F

Jul 84°F 63°F 73°F

Aug 84°F 63°F 73°F

Sep 82°F 61°F 72°F

Oct 77°F 57°F 67°F

Nov 66°F 49°F 58°F

Dec 57°F 42°F 50°F

Considering that the sovereign is sitting in front of a hearth fire in his house, he is obviously doing so to keep warm. He would most certainly be in a winter house keeping warm in front of a fire in the middle of winter, but he would not be here in autumn. The Israeli mean temperature during the ninth Gregorian month is between 61 and 82 degrees Fahrenheit, needless to say, not the correct weather for a fire in the hearth. In contrast, the ninth month as determined by a spring new year will average approximately 42 to 57 degrees, which is quite a drop, and needless to say, appropriate weather for a fire to keep warm. Therefore the account of Jeremiah the prophet also evidences a spring new year.

Our last verification of the Scriptural will be from the example of Yahshua HaMoshiach, our High Priest and mediator between us and the Father.

John 12:1,9. "Yahshua, six days before the Passover, Came to Beth Anyah....Then a great crowd of the Yehudim learned that He was there...."

John 12:12,13. "On the next day a great crowd who had come to the festival, when they heard that Yahshua was coming to Jerusalem, took the branches of palm trees and went out to meet him and were crying out ''Hoshia-na! Blessed is He who is coming in the Name of Yahweh, the Sovereign of Yisra''el''"

Turning back two books, we find Mark''s account of the Triumphal Entry preceding Pesach once again (Mark 11:1-11). Continuing on in vs. 12-14, we find that "the next day, when they had come out from Beth Anyah, [Yahshua] was hungry. And seeing at a distance a fig tree having leaves, He went to see if he would find any fruit on it. And when he came to it, He found none but leaves, for it was not yet the season for figs. And Yahshua, responding, said to it, ''Let no one ever eat fruit from you again.'' and his taught ones heard it."

In the verses which follow, Messiah continued up to Jerusalem for the feast, overturned the tables of the moneychangers, and then "When evening came, He went out of the city. And in the morning, passing by, they saw the fig tree dried up from the roots.. Then Kepha (Peter), remembering, said to Him, ''Rabbi, Look! The fig tree which you cursed has withered''". (Mk. 11:19-21)

The preceding drama is set during the preparation week for Pesach (Passover). From the Scriptural record of our Messiah, we find that he was just; therefore he did not curse the fig tree for no fault of its own. In this time period, Yahshua thought that He might find fruit upon a fig tree, but there was no fruit, for it was not yet the season for ripe figs. Considering that our Messiah is the Son of Yahweh and the Creator of the world, he certainly knew that it was not the season of fig harvest, and this makes us wonder why he searched for fruit. Perhaps the following shall give us a clue.

Describing the fig tree, Nelson''s Illustrated Bible Dictionary states the following: "Fig: A fruit-producing plant which could be either a tall tree or a low-spreading shrub. The size of the tree depended on its location and soil. The blooms of the fig tree always appear before the leaves in spring. When Jesus saw leaves on a fig tree, He expected the fruit (Mark 11:12-14,20-21)."

Departing Bethany for Jerusalem, [Yahshua] is overcome with hunger. From some distance he observes a fig tree well endowed with leaves. Hoping to find some fruit to eat, he makes his way to the tree. He was not expecting to find mature fruit on it because as Mark says, "it was not the season for figs." Gundry further explains: "not even for the early figs that grow on the old wood of the tree and ripen in June, much less for the summer figs that grow on the new wood and ripen August-October. [Yahshua] could hope to find only buds which form just before and as the tree leafs....At maturity early figs are 'very good' (Jer. 24:2,3,5), but buds are of marginal edibility." That was what Yahshua was looking for. small but edible buds that were a sign of future fruit. But he finds nothing, no buds, only leaves: 'No buds now? Well then, no fruit in June -- or ever afterwards." (

Although it was not yet the season for ripe figs, it was the season for young figs to be forming, for the tree was already covered in leaves. Because the fig tree was barren of fruit at a time when it should have been there, the tree received Messiah''s curse of unfruitfulness. In this, the fig tree may be likened to Yisrae''l, for Messiah sought small but usable buds of understanding, signifying a future harvest of souls. Yet the multitudes were barren of fruit, like as the fig tree in Mark 11. Accordingly, Messiah spoke of new wine skins, thereby referencing the curse of hardheartedness. In this we see that Messiah''s real purpose in examining the fig tree was to teach the talmidim a lesson once again, and the barren fig tree, useless to most, served his purpose very well.

We shall now continue to search the Scriptures, in determination of the season during which fig trees bud in the land of Israel.

Song of Songs 2:11-13a. "For look, the winter is past, the rain is over, gone. The flowers have appeared in the earth; the time of singing is come, and the voice of the turtledove has been heard in our land. The fig tree is ripening her figs, and the vines with the tender grapes have a good fragrance...."

"Figs" in the previous verse is the Hebrew ''Pag' (#6291) meaning "early fruit, in context, unripe fig buds" according to Strong''s concordance. Therefore based upon the information obtained in Song Of Songs, we see that young figs only appear after the season of winter storms has passed.

Luke 21:29-31. "And [Yahshua] spoke a parable to them, ''Look at the fig tree, and all the trees. When they have already budded, observing it, you shall know for yourselves that summer is now near. So you also, when you see these matters take place, know that the reign of Elohim is near."

Here Yahshua himself informs us that the budding of fig trees signal that summer is near, obviously a description of the spring season.

We shall now consider the temperature requirements of the fig tree to grow and produce, as well as when the season of green and ripe figs occurs in the land of Israel.

"Fully dormant trees are hardy to 12°-15° F, but plants in active growth can be damaged at 30° F. The common fig bears a first crop, called the breba crop, in the spring on last season's growth. The second crop is borne in the fall on the new growth and is known as the main crop. In cold climates the breba crop is often destroyed by spring frosts." ()

"The Interpreter's Dictionary of the Bible states that, "broadly speaking, weather phenomena and climatic conditions as pictured in the Bible correspond with conditions as observed today". The temperature in the area of Bethlehem in December averages around 44ºº Fahrenheit (7ºº Celsius) but can drop to well below freezing, especially at night. Describing the weather there, Sara Ruhin, chief of the Israeli weather service, noted in a 1990 press release that the area has three months of frost: December with 29ºº F. (-1.6ºº C), January with 30ºº F (-1.1ºº C) and February with 32ºº F (0ºº C). Snow is common for two or three days in Jerusalem and nearby Bethlehem in December and January. These were the winter months of increased precipitation in [Messiah's] time, when the roads became practically unusable and people stayed mostly indoors." (The Messianic Home, Winter 2000 Issue, Why We Didn''t Celebrate Christmas)

From this we may be certain that Yahshua did not observe the month of Abib in the time period of December through February, for temperatures during these two months do not permit fig trees to be completely leafed as was the one which Yahshua encountered.

"First-ripe figs came in the Spring, with the main crop in the Autumn." (http://www.jri.org.uk/news/harvest2001.htm)

"The fig tee is distinguished from almost all others by the extra-ordinary property of producing two crops of fruit in the same year on distinct shoots, in climates congenial to its growth. The shoots formed by the first or spring sap put forth figs at every eye as soon as the sap begins to flow again in July and August. These figs which form the second crop of the year ripen in their native climate during the course of the autumn. The shoots formed by the second flow of sap, commonly called midsummer shoots, put forth figs in like manner at every eye, but elsewhere not until the first flow of sap in the following spring. These last mentioned figs, which form the first crop of each year, ripen in warmer climates during the months of June and July, but not in the United States before September or October." (Encyclopedia Americana, volume 11, page 201, under ''Figs'')

And lastly from we are able to gain some firsthand information as to the months during which figs sprout buds and leaves.

This species of fig (left) in Tel Aviv had tender buds about Feb. 20th, 2002; a sign spring was approaching. As warmer weather arrived the tree grew new leaves and branches. The fig tree grew two or three crops. The early summer figs were from late summer or autumn growth of the year before and the late summer figs were from the spring branch growth.

This sycamore fig tree (right) was in leaf and bearing figs in mid-March of 1999...... [Yahshua] cursed a fig tree during a journey to Jerusalem. The fig tree he cursed had no figs on it during March or April.

As may be readily seen, the fig tree with tender buds about Feb. 20 is not covered in leaves, whereas the sycamore fig is in leaf and bearing figs (the same stage of growth as that which Messiah encountered) in mid-March, the season of the vernal equinox and upcoming preparation for Pesach. Thereby Yahshua HaMoshiach, through His own example, confirms that the observance of the month of Abib and subsequently Pesach occurs during the present day months of "March" and April. As for us, we are obliged to follow his example, for His testimony is true.

13. Which Lunar Phase Is Rosh Chodesh?

A lunation is the cycle of the moon, which takes approximately 29½½ days. Throughout this cycle, the total shining surface increases until it is completely covered in light. And then decreases until the moon is no longer visible to the human eye. Some such as the ancient Egyptians began their months with the dark moon, and even today, many consider the invisible conjunction to be the new moon of Scripture. Yet others such as the ancient Hebrews observed Rosh Chodesh based upon the sighting of the visible crescent, and more recently, some believe that the new moon is the full moon! What we must determine is which phase of the lunar cycle is chodesh, thereby marking the beginning of the Scriptural month.

Ecclesiasticus 43:6-8. "It is the moon which marks the changing seasons, governing the times, their everlasting sign. From the moon comes the sign for festal days, a light which wanes when it completes its course. The new moon, as its name suggests, renews itself; how marvelous it is in this change, a beacon to the hosts on high, shining in the vault of the heavens."

Herein we find Yahweh''s complete formula for determining the New Moons and Moed''im (appointed times) to Him. Because there are no other passages in Scripture which reference which stage of the moon is considered as "new", we must rely on Hebrew word definitions and supplemental historical insight from this point forth.

We shall first recall Genesis 1:14 where we find the purpose for which the sun and moon are created; namely for signs. " Reviewing the Strong''s definition once again, we find that the Hebrew is #226, "owth (oth); to come or assent in the sense of appearing, a signal (lit. or fig.), as a flag, beacon, or monument, omen, prodigy, evidence, etc." The invisible conjunction is not something which appears, but rather is during the phase of the moon''s disappearance or "going away". Therefore an invisible conjunction does not fit the requirements of "signs", as given in Genesis 1:14.

From The New Ungers Bible Dictionary, page 883 under "Moon", we find that the terms used to designate the moon "describe it by accidental quality of color--yareah signifying pale or yellow, and I''bana, signifying white." The New Brown-Driver-Briggs-Gesenius' Hebrew and English Lexicon also defines the Hebrew #3391, "yerach" as meaning "to be yellow", thereby indicative of a reflection of light. This does not describe the invisible conjunction, which is incidentally a portion of the "dark moon", but rather a phase during which the moon may be seen as a result of its light.

I''bana (H3842) specifically references the full moon. Therefore if the new moon was the full moon, I''bana would be the descriptive word used instead of chodesh.

Instead, Chodesh ( H2320), is the Hebrew term for the new moon. The root of Chodesh is Strong's number 2318 "Chadash", meaning "to renew or cause to rebuild". At the invisible conjunction, the moon is not yet renewed, for it has not even appeared yet. Nor has it begun to rebuild; when something is being built, it is visible for all to see; otherwise the rebuilding process has yet to begin. This definition also rules out the full moon as chodesh, for the full moon is not rebuilding, but dying, for it has already reached it''s maximum illumination.

Lastly, the Gesenius' Hebrew and English Lexicon indicates that the root word for ''chodesh'' (which is chadash), when used in the future tense means to be new and also "to polish a sword". This is not unlike the way the new crescent moon appears in the sky, like a sharp, polished sword in the sky.

During a conference on Biblical calendars at the Dallas, Texas Hilltop Inn, January 3-5, 1997, James Russell (PO Box 2109, Corona, Calif. 91718) presented his beliefs which happen to be that the months begin at the calculated true astronomical conjunction (when the Earth, Moon, and Sun are completely in line). Quoting from , "The true astronomical conjunction is different from the mean (average) conjunction used by the Hebrew calendar. In reality, the moon's orbit is not round and is not in exactly the same plane as the Earth's orbit around the sun. The true conjunction calculations include all of these motions--they are much more complex but possible with modern computers......Russell admitted that the true conjunction calculations are probably beyond the capabilities of the ancients. If the calendar as he understands it has been historically kept, it had to be done by observation or approximation. Since there are one, two or three days between the time when the last crescent is visible and the first crescent is visible, there is no reliable way for ancients to know which day was the "true conjunction" until the first crescent appeared--after the conjunction was already past! It is inconceivable that the Israelites regularly celebrated "New Moons" if they could not determine them until afterward.....Russell's scriptural basis for using a dark moon to begin the month was based on accidentally reading the wrong definition of a word in confusing footnotes of the Brown, Driver & Briggs Lexicon--an error Solinsky later pointed out to him. Also, he used many analogies showing how seeds begin their life in the ground in darkness, a chicken begins its life in darkness in a shell, and a baby begins its life in the womb in darkness. This sounds good, but if you think about it, these things are not considered "born" and the length of their life is not counted until they emerge and see their first light. These analogies seem like they could also be used to prove that we should use a first crescent moon to begin the month. Nevertheless, these are only analogies--not Biblical evidence.... James Russell...had little historical evidence that ancient Israel or the New Testament church ever kept (or could possibly keep) the calendar as he keeps it today....."

In his article entitled "When Is The Time Of The New Moon", Frank Nelte states that "The correct approach in establishing the meaning of ''new moon'' in the Bible is to carefully examine the word thus translated into English, and to examine the root word from which this word "new moon" is formed... ''Reasoning'' can never be used to establish the meaning of a word, when the word ALREADY has a very clearly known meaning to the people speaking that language (i.e. to the Jews who spoke Hebrew in biblical times)...... The meaning of ''chodesh'' MUST be established based on FACTS, and not on reasoning. We cannot assign meanings to words ourselves."

In the Torah, Elohim provides for action, based upon the testimony of two or three witnesses: (Numbers 35:30, Deuteronomy 17:6) This is reinforced in the newer writings with 2 Corinthians 13:1. "In the mouth of two or three witnesses shall every word be established." The Scriptures are the first, the Hebrew the second, and the third may be found among the writings of history.

During a conference on Biblical calendars at the Dallas, Texas Hilltop Inn, January 3-5, 1997, (quoting from www.servantsnews.com/sn9701/s70103.htm) "Herb Solinsky (1911 Lansdown Ct, Carrollton, Texas 75010)..... showed how the Hebrew word for new moon, chodesh, is from a root that means "to renew" - hence the month starts with a renewed moon. He showed from Nehemiah where they were keeping the [festivals] correctly, yet the Babylonian month names are used.......He had eclipse records and other primarily historical sources showing when the year began--using the same calendar that Daniel, Ezra, and Nehemiah were using. From 499 to 400 BC, the beginning month of the year was the first new moon after the equinox. He had the testimony of Philo, a first-century Jew, who clearly stated that the month began with the first observable crescent and encouraged people to go to Jerusalem to keep the feasts. This would have been the calendar by which our Savior kept the Feasts. We can be relatively sure that Philo's writings were not altered to conform to later Jewish calendar theory because they have been maintained by Christians, not Jews."

Philo the Jew was a prominent Jewish leader, who lived in Alexandria from about 20 B.C. to about A.D. 50. His witness regarding the method of determining the new moon is as follows, from his Treatise on the Special Laws, Book II, XI. (41).

"Now there are ten festivals in number, as the law sets them down......The third is that which comes after the conjunction, which happens on the day of the new moon in each month...." (Philo Judaeus, A Treatise on the The Special Laws, Book II; The Works of Philo Complete and Unabridged, Translated by C. D. Yonge, Hendrickson Publishers; 1995; XI.(41). Bold emphasis added.)

Philo further clarifies in his detailed discussion of the new moon.

"Following the order which we have adopted, we proceed to speak of the third festival, that of the new moon. First of all, because it is the beginning of the month, and the beginning, whether of number or of time, is honourable. Secondly, because at this time there is nothing in the whole of heaven destitute of light. Thirdly, because at that period the more powerful and important body gives a portion of necessary assistance to the less important and weaker body; for, at the time of the new moon, the sun begins to illuminate the moon with a light which is visible to the outward senses, and then she displays her own beauty to the beholders....." (Ibid., XXVI.(140-141). Bold emphases added.)

As a witness, Philo corroborates the Mishnah. Within the tractates of the Mishnah, in Massekhtaot Rosh HaShana 21b-25b, there are extensive discussions of the Jewish process for the sanctification of the new crescent moon. Although the rabbis argued among themselves about many of the particulars of the process, the Mishnah records no disagreement as to what constitutes the new moon.

"When the temple was standing they used to profane sabbath for all the months, in order that the sacrifice [of new moon] might be offered on the right day…………. Whether [the new moon] has been seen clearly or has not been seen clearly, sabbath may be profaned on account of it." (Mas. Rosh hashana 21b)

"If one who has seen the moon is not able to go on foot, he may be brought on an ass or even in a litter [on sabbath]. if they [the witnesses] are likely to be waylaid, they may take cudgels [to defend themselves]…………. originally testimony with regard to [the appearance of] the new moon was received from anyone. When, however, the boethusians adopted evil courses, it was ordained that testimony should be received only from persons known [to the beth din]." (Mas. Rosh hashana 22a)

"The pair [of witnesses] who arrive first are tested first. The senior of them is brought in and they say to him, tell us how you saw the moon -- in front of the sun or behind the sun? To the north of it or the south? How big was it, and in which direction was it inclined? And how broad was it? If he says [he saw it] in front of the sun, his evidence is rejected. After that they would bring in the second and test him. If their accounts tallied, their evidence was accepted, and the other pairs were only questioned briefly, not because they were required at all, but so that they should not be disappointed, [and] so that they should not be dissuaded from coming." (Mas. Rosh hashana 23b)

"R. Gamaliel used to have a diagram of phases of the moon on a tablet [hung] on the wall of his upper chamber, and he used to show them to the unlearned and say, did it look like this or this?" (Mas. Rosh HaShana 24a)[21]

There are no extant ancient historical witnesses which disprove the previous testimony regarding the normative Jewish method of determining the new moon by the visible crescent. Furthermore, their witness is in accord with the testimony of the Prophets and sages through which Yahweh gave to us the Scriptures, therefore it may be considered as valid. What does Yahweh require when we are confronted with the testimony of witnesses? "Let them present their witnesses that they may be justified, Or let them hear and say, ''It is true.''" (Isaiah 43:9)

14. Sighting The Visible Crescent

The following instructions for sighting the visible crescent are courtesy of Paleo Times, http://paleotimes.com/articles SpottingTheNewMoon.htm

The best place will naturally be an elevated position with a clear westerly view. Light pollution causes it to be harder to see the New Moon, as the new moon will not be very bright. The New Moon is usually visible before the sky is completely dark.

Pick a position that doesn't have a river or stream westerly from where you will be looking. This is because a haze is created in the sky as water evaporates from the river.

The New Moon will always be to the left or south of where the sun sets. Although some have made sophisticated equipment to help guess where the New Moon will be, this is venturing outside of the boundaries which are given to us in scripture. The best way to sight the new moon is to watch where the sun sets. The crescent will always bulge towards the sun.

It is important to know what you are looking for and approximately how high and far apart from the sun the New Moon will be. The New Moon is seen almost every twenty-nine or thirty days. The greater the distance between the sun and the moon the better as this will cause the crescent will be thicker, thus easier to see.

15. Determining The Location Of Observation

The next question is that of where the new moons, equinoxes, and barley are to be observed. Some say Jerusalem, because that is where the command was originally given. In response, we must consider that Yahweh gave the Torah of the calendar long before Yisrael entered HaEretz, The Land. When Yisrael departed Egypt, it was Egyptian barley by which the new month was determined, thereby based upon this procedure, it would be Egyptian barley which determines the beginning of months; a proposal which no one is too eager to accept.

Others say that time should be based upon Jerusalem because that is the city where Yahweh placed his name. The advantage to basing time upon Jerusalem is that all will observe the moed''im within a day of each other throughout the world. But then again, we must question whether this was one of Yahweh''s stipulations to our observance. It must also be realized that such a system of synchronization is only possible due to the advanced communication devices which are now in existence; 100 years ago, such would not have been possible. Lastly, although such a system works well in the Northern hemisphere, such an approach will cause those in the south of the equator to observe thee feasts in the opposite seasons, and therefore the harvest crops which Yahweh commanded for worship will not be present. Although these problems are not such presented in the observation of chodesh, the same rules of determination would still seem to apply.

Yet others say that observation is to be limited to the area wherein one resides, and that all are to observe the signs firsthand. Yahweh specifically commanded us to multiply and FILL THE EARTH, and this requires that we leave Jerusalem. It seems pretty clear that Yahweh''s original plan was for the signs to be spotted firsthand, and the invention of modern technology within the last 100 years should not change Yahweh''s original plan for the year any more than it changes his plan for Shabbat. I am unaware of anyone who bases Shabbat observance on Jerusalem time (with the exception of those who live there), nor would it be natural to do so. In this perspective, we are no longer in first or second temple times. There is no longer a dwelling place built by human hands men in the land of Israel, but there are many dwelling places of Yahweh within in the souls of men and women who serve the Creator. In the wilderness, Yahweh placed his Name in the tent of meeting; upon entry into the land, He placed his name in dwelling places such as erected by Solomon. Today there is not such dwelling place, but as ever, there are the hearts of men and women wherein Yahweh places his name and makes his abode. Together, we compose the city not made with human hands, but a city from Elohim, the city of Renewed Yerushalayim. Therefore unless the signs and natural phenomenon are not present or can not be observed due to one''s place of abode, our conclusion is that our observation should be based upon where Yahweh has place his name today; namely wherever the talmidim (taught ones) abide.

16. Keeping In Sync With The Seasons

A revolution of the moon around the earth (a lunar month) is just over 29.5 days, therefore a year of only 12 months equals 354 days - 11 days shorter than the span from one vernal equinox to another. With no adjustment, the harvest festivals would soon be out of season; in less than 28 years they would rotate through all the months of the year; therefore, an adjustment must be periodically made in the calendar to accommodate this variance. Some calendars such as the Muslim calendar make no adjustment, and therefore do not accurately maintain time. Others such as the Gregorian calendar accomplished the necessary adjustment by the addition of a leap year, thereby adding a day about every four years. The Scriptural calendar, however, does not add individual days to months, but rather an additional month every several years. In certain years, the end of the twelfth month falls too early in the spring, and therefore abib barley is not present. In these years, a thirteen month is added; something which happens approximately 7 times in a 19 year cycle. Yahweh gave us the barley as a sign of the equinox or spring season, therefore when we follow Yahweh''s signs in the firmament and the fields of grain, we will naturally come to the conclusion which he intended for us to in this regards.

17. The Age Of The Scriptural Calendar

Although surprising to some, the calendar which Yahweh provided has been in existence (and observance) from the 4th day of Creation onward, for Yahweh created the heavenly signs and determined their purpose of existence at this time. Adam and Chava (Eve), Noah, Ahraham, Isaac, Jacob, and the sons of Yisrael would have all observed the calendar which Yahweh later re-gave to Yisrael. Upon the death of Joseph, Yisrael strayed into the customs of the Egyptians around them, not having a Hebrew leader to keep them focused on Elohim and His Way. In the course of time, the Egyptian calendar and religion infiltrated Yahweh''s people, much as it has today. It would have been unnecessary for Yahweh to remind Yisrael of His Torah at Siani, had they submitted to it all along. In the same manner, it would have been unnecessary for Yahweh to remind the Yisra''elites of His calendar if they were still using the correct one at the time of the Exodus.

Exodus 12:1-2 And Yahweh spoke to Moses and Aaron in the land of Egypt, saying, "This month is the beginning of months to you, it is the first month of the year to you."

Notice that Yahweh said "This IS the first month." He did not say, "This can be" or "This shall be" (future tense, as in the KJV). The literal translation of the Hebrew is to say that Yahweh''s calendar is an eternal calendar, therefore, it will remain for eternity, and will continue to preform it''s Elohim-given role throughout the upcoming reign of Yahweh.

Genesis 7:11 "In the six hundredth year of Noah's life, in the SECOND MONTH, THE SEVENTEENTH DAY OF THE MONTH, on that day all the fountains of the great deep were broken up, and the windows of heaven were opened."

Yahweh''s months and years are numbered, while the year is given as that of some person's life. Yahweh''s describes some months by adjectives, thereby indication their nature. The four known Hebrew names are Abib, the first month (Ex. 13:4); Zif, the second month (1 Kings 6:1); Ethanim, the seventh month (1 Kings 8:2); and Bul, the eight month (1 Kings 6:38); the remaining eight are either unknown, or were never in existence.

Although a number generally refers to a month, there are two systems of referring to months in the Scriptures. The original system uses Hebrew names or numbers, the second utilizes names incorporated during the Babylonian captivity, as in the following verse. Esther 3:13 "And the letters were sent by the runners into all the sovereign's provinces, to cut off, to slay, and to destroy all the Yehudim, both young and old, little children and women, in one day, on the 13th day of the 12th month, which is the month of Adar, and to plunder their possessions." Speaking generally, the Babylonian names of the months are used only in the books of Ezra, Nehemiah, and Esther. Some Babylonian names not used in the Scriptures are without doubt of pagan origin; the source of others remains questionable in this regards.

18. In Answer Of Opposing Views (Part 1)

Opposing View #1.

It is said that the Jews have the oracles of Yahweh, that they are in Moses Seat, and therefore we are to observe the calendar which they have set forth.

Answer.

If the Jew's are to set the calendar because they are in Moses seat, then we must listen to everything else they say as well. "Everything else" includes the belief that Yahshua is not the Messiah; a proposal which many are not too eager to accept.

In the Torah, it is not the Yehudim, but Yahweh who sets the law. The later writings must be in accordance with this guideline if they are to qualify as Scripture. But if we are to listen to the Yehudim, the first question to ask is "Which Jew". There were at least three groups that claimed to be the Shepherds of Yisrael as evidenced by Zech. 11:8. "Three shepherds also I cut off in one month; and my soul loathed them, and their soul also abhorred me." Who were these three that claimed the right to shepherd Israel? Pharisees, Sadducees and Essenes, and they all disagreed about the calendar and many other issues, as we shall cover shortly. So the question is once again, which Jew?; and this is a question for which Scripture does not provide an answer, namely because Sha''ul was never saying that the Yehudim determine how we serve Yahweh.

First of all, who composed the Roman assembly which Sha''ul was speaking to? Both Yehudim and Goyim (both Jews and Gentiles), as is readily apparent. Now we shall recall back to Sinai, and the giving of the Torah. Who was present? Namely all Yisrael. And who are the Yehudim? One tribe of Yisrael. And where are the other tribes? Scattered among the nations, composing the Goyim which Pau