[Music] This video is to be seen as a companion
to the enhanced scripture study video titled The Pure Convocations. However,
this video is a standalone simply because the subject of the Hebrew
calendar itself is extremely controversial and comes with various and
sundry interpretations from many individuals and groups around the world,
and there is currently no true consensus on any one interpretation. That said, it
is intended that The Pure Convocations exist to benefit and enlighten many,
despite your view of the Hebrew calendar, and how months and appointed times are
truly reckoned. But this particular video, take it or leave it,
will add to the pot of multiple interpretations already stewing, and act
as a declaration of our official position on this subject.
Now, many people follow the Khazarians with regard to the Hebrew calendar,
thinking they have the truth concerning the months, which they mark by lunar
observations, when it is never recorded in Scripture that anyone looked up at
the moon to mark the new month. But the But the Khazars
are not the custodians of Scriptural truth. And it doesn't help that certain
words associated with the appointed times and new months are often misapplied. A
case in point can be found in Psalm 81 verse 3. The word often translated "full
moon" is kese or keseh, word H3677, the word origin of which NAS
Exhaustive Concordance marks as “of uncertain derivation,” whereas Brown--
Driver--Briggs notes “origin dubious.” Many translators assert that this word means
"full moon," yet it is translated as "time appointed" in the KJV in this verse and
"day appointed" in Proverbs 7 verse 20. And an “appointed” time is what kese or
keseh is referring to, not a “full moon.” Gesenius’ Hebrew--Chaldee Lexicon
questions the translation as well, noting as follows: “The etymology is not clear to
me, for it is not satisfactory to say that it is so called from the whole moon
being covered with light. Verbs of covering are often applied in the sense of
hiding and covering over, but never, as far as I know, to that of giving light." So
there is a major discrepancy as to what kese or keseh pointed to in our
language, and like this calendar issue, there is no true consensus. But I hold that
it does not refer to a full moon. Similarly, the word used for “new moon,”
chodesh, H2320, should be properly rendered “month,” with emphasis placed on
its beginning. Furthermore, as regards the Hebrew calendar, Genesis 1 reveals that
everything began in creation week--on the same day in fact. Day 1 is the beginning
of week 1, as well as month 1 and year 1. That means that everything had its
origin on the first day of the week, what the world calls Sunday. But locking in
which month is first has to be tied to a little word known as abib, and what
that word means, as well as the law stated in the book of
Exodus that surrounds Passover. We are told in Exodus 12 verse 2 that the first
month is the beginning of months, and that was the month the people of Israel
were to observe Passover. And right after the last day of Unleavened Bread came
Wave Sheaf, as commanded in Leviticus 23: 10“Speak to the Israelites and say to them:
‘When you enter the land I am going to give you and you reap
its harvest, bring to the priest a sheaf of the first grain you
harvest. 11He is to wave the sheaf before Yah so it will be accepted on your behalf;
the priest is to wave it on the day after the Sabbath. A major clue to this
calendar mystery is found in the word associated with the first month. And, as
stated, that word is: abib: 18“You shall observe the Feast of Unleavened
Bread. For seven days you are to eat unleavened bread, as I commanded you, at
the appointed time in the month of Abib, for in the month of Abib you came
out of Egypt.” But what does abib mean? It is word H24, abib, meaning fresh
young ears (referring to barley), as used in exodus 9 verse 31: “And the flax and the
barley were struck down, for the barley was (abib) ‘in the ear.’ ”
Remember that Leviticus 23 verse 10 says that the Israelites were to wave a sheaf
after they harvested the first grain of the year--in this case, barley! The
question we have to ask is, "When did they harvest a barley?"
The answer will tell you which month on the Gregorian calendar is always the
first month Yah’s eyes and corresponds perfectly to his calendar. What I've found
is the feasts and new months of Yah’s calendar always fall on the same days of
the same weeks of the pagan months from year to year without fail! They never
switch months or float from day to day, and that's because the seasons
themselves never really move! What I mean by that is, if a pure convocation day
falls on a third day of the week, what the world calls Tuesday, it always falls
on that same Tuesday each and every year. In Yah’s eyes, the same days are respected,
therefore, but not the same dates. The world observes dates
(December 25th, October 31st, etc.), and those dates float on the calendar and
land on different days of the week, such as a Tuesday one year, and a Friday the
next, with the exception of pagan days like Thanksgiving, which is always
observed on the fourth Thursday of November, causing it to function more like
Yah’s fixed calendar. Yah, on the other hand doesn’t mix and match. He has us
exclusively observe days (the seventh day of the week, the fifteenth day of
the month, etc.), regardless of dates. I hope you see the contrast. The Adversary,
HaShatan, wanted to be like the Most High, but by copying and corrupting the truth,
and making a counterfeit of it, hence the mixing of both days and dates
on his corrupted calendar. Given all this info, if you research carefully you will
find which month was the first month of harvest for the year in Israel, when
barley was harvested. The Internet has a host of sites that offer up interesting
descriptions of what harvesting was like in ancient Israel. And of course there
are sites that also offer misleading information, but when weighed against
Scripture, the truth always shines forth. One site I found of interest is bible--
history.com, which lists various Bible dictionaries, an encyclopedia, Bible
commentaries, and other items. The site has an entry titled “Harvest,” which it
quotes from the International Standard Bible Encyclopedia. Excerpting from that
entry we read: “...for the Hebrew people, as for those in any agricultural district
today, the harvest was a most important season.... Events were reckoned from harvest....
The three principal feasts...corresponded to the three harvest seasons....[and they
give an example of one such feast and its timing] the feast of the Passover in
April at the time of the barley harvest.... The seasons have not changed since that
time. Between the reaping of the barley in April and the wheat in June, most of
the other cereals are reaped. The entry lists many scriptural references you can
peruse at your leisure if you so choose. But moving on, a case in point of online
sources offering up misleading info would be Easton’s Bible Dictionary,
which, according to this source, correctly states the time of first harvest
as April, but incorrectly names the crop: Harvest: the season for gathering grain
or fruit. On the 16th day of Abib (or April) a handful of ripe ears of corn
was offered as a first--fruit before Yah, and immediately after this the harvest
commenced. The offering waved by the priest was actually an Omer, or a sheaf
of barley, which was the first green crop to ripen for the year. This is also
proven in Exodus 9 verse 31, which we quoted earlier. The barley harvest was of
great importance, for it confirmed when the year began. Other great sources
stem from historical books on this subject. An interesting one I stumbled
on is titled Ancient Israel: Its Life and Instructions, by Roland De Vaux. On Page 184
of that book, the author says the following: It was an official calendar, and it seems that in daily
life other names were used. A limestone tablet has been discovered at Gezer, which has inscription attributed
to the 10th century BC. The text was certainly drawn up by an Israelite. It is a calendar,
giving the following table: Two months: ’?p = Ingathering
Two months: zr‘ = Seedtime
Two months: lqsh = Late seedtime One month: ‘?d psht = Flax gathering
One month: q?r s‘rm = Barley harvest One month: q?r wkl = Harvest (of wheat) and accounting (?)
Two months: zmr = Pruning
One month: q? = Summer fruits The author goes on to say
that, “This is not a memorandum of tasks to be carried out in the different
months of the year, but a concordance table between twelve [official months in
order].” And he goes on to say that the months are listed without their proper
names, but Hebrew months were never named in ancient times. Babylonian names were
added later. Not even Abib is a proper name for the first month; the term abib
simply refers to what occurred during that month, young ears of grain shooting
forth. So again, we have to sift out error when doing our research. What the author
does mention correctly is that the tablet features “the periods of the
agricultural year, which the peasants called after the tasks they performed in
them.” Citing further we read: The Old Testament uses several of these
terms to mark dates. In the oldest liturgical calendars, Exodus 23 verse 16
orders the feast of the Harvest, qa?îr, to be observed. The word qa?îr, which the author
spells incorrectly, is used in Exodus 23 verse 16 and is word H7105, qatsiyr. It
is a term that refers to a harvest, what is reaped, harvested, crop,
specifically of grain, according to Brown-- Driver--Briggs. This is the very word used
on the Gezer tablet written by a person named AbiYah, and he used it to refer to the
barley harvest under the fifth entry, q?r. A Wikipedia entry gives a similar
view with regard to the Gezer tablet, and there it breaks down the writing as
follows: It has been translated as: Two months gathering (September, October)
Two months planting (November, December) Two months late sowing (January, February)
One month cutting flax (March)
One month reaping barley (April) One month reaping and measuring grain (May)
Two months pruning (June, July) One month summer fruit (August)
Note that both sources conclude that the fifth entry, One month reaping, refers to
the barley harvest, and that harvest took place in the month of April. This is very
important. April is in fact the very start of the year on Yah’s fixed
calendar. In contrast to this, the Khazars sometimes begin the year in March, but
they reckon the year quite differently, sometimes adding a thirteenth month to
their year every three years or so, due to the shorter counts forced by a 29.5--day
month on the lunar cycle. Quoting from timeanddate.com, we read: Months in the
Jewish calendar are based on the phases of the moon. A new month begins on the
crescent moon after the new moon phase. Because the sum of 12
lunar months is about 11 days shorter than the solar year, a thirteenth month
is periodically added to keep the calendar in step with the astronomical
seasons. They call this a leap year, but the problem with a thirteenth month is,
there is not a single mention of one anywhere in Scripture. So going by the
lunar cycle, or lunisolar calendar in this case, one is forced to add a
thirteenth month to the year, otherwise Passover would eventually slip into
winter, then fall, then back to spring and it continually regresses backward in
time throughout the years. A 13th month therefore, pushes it back into place and
keeps it in spring. But thirteenth months are unscriptural. And to add to this equation,
a month is never recorded as 29 or so days long. There is a specific law in the
Torah surrounding the period of mourning that gives us details on the exact
length of a month: 13“She shall also remove the clothes of her captivity and shall
remain in your house, and more her father and mother a full month; and after that
you may go in to her and be her husband and she shall be your wife.” 8So the sons
of Israel wept for Moses in the plains of Moab thirty days; then the days of weeping
and mourning for Moses came to an end. 29When all the congregation saw
that Aaron had died, all the house of Israel wept for Aaron thirty days.
So the month was 30 days, period. Now, with regard to Passover being pushed back
into winter, what’s interesting is, many other calendars I’ve seen have the same
problem, including the Enoch calendar. People who adhere to the various
calendars out there fail to test them empirically, and when those calendars
state that Passover is on this or that day, people simply observe the days in
question having not tested those assertions in a practical sense.
I have to interject one thing here. What I’ve found is that the Gregorian calendar is
not very far from Yah’s true calendar, while the Khazarian lunar calendar
system is perhaps the worst in terms of accuracy. The Gregorian calendar, which
replaced the horrendous Julian calendar, was a step in the right direction, and it
corrected many glaring errors and flaws in the system of reckoning seasons. What
it gets right are the Spring and Fall equinoxes, which the feasts of Yah are
anchored to. Some people begin the year with the Spring equinox,
but again, Scripture clearly lays out the beginning of the year, which was tied to
the barley harvest, which always occurred in April. What the equinox does, however,
is act as a sign that something is about to occur, yet it does not usher in the
year in and of itself. Genesis 1 verse 14 says this in plain detail. The lights in
the firmament were to be, word H226, oth, that is, signs, or omens promised by
prophets as pledges of certain predicted events, according to Brown--Driver--
Briggs. The predicted events of prophets usually didn’t occur right away, and
neither does the Spring equinox mark the exact beginning of the year. What it does
tell us, or predict by way of a sign, is that the beginning of the year is right
around the corner, in many cases less than two weeks away. When day and night
in many regions of the world are almost of equal length, that is the time of year
something special is about to happen. Remember the rules of harvest: the year
cannot start before the barley harvest, the qatsiyr of Exodus 23 verse 16,
in other words. While the Enoch calendar gets many things right in this regard, it
does get one thing very wrong, and this is due to its insistence on a strict 364
days of the year each and every year. When we use the empirical testing I
mentioned earlier, we’ll see what happens based on this theory.
I use a date calculator found at this URL: Another good one is found here: Using the
first of these two, I will test one calendar I found based on the Enoch
theory. The people who compiled it presume that Passover falls on March
30th of this year. If we take 364 days in the proposed Enoch year, and multiply it
by a 50 years we get eighteen thousand two hundred days. So let's input that
figure into the Days box of our time and date calculator, using March 30, 2017 as the
start date. We’ll leave the Add/Subtract selection as Add. The result, as you can
clearly see, places Passover on Thursday, January 27, 2067, 50 years into the future.
Now, Yah’s calendar has been around for several millennia, and if the people of
ancient Israel were going by this calendar, their Passover would have passed
through all the seasons before landing back in Spring where it belongs over the
course of several centuries. This is completely unscriptural. I hope you see
that. And this will be true regardless of the start date you put forth based on
the strict 364-day Enoch calendar. What I have found is that there are in fact twelve
thirty day months to a year, which gives the year 360 days, plus four separate days
not tied to months that mark the beginning of four seasons, making it 364,
but it isn't that cut and dry. First the last day of the year is also the start
of the next year, so the count is 364 theoretically, but 363 on paper. Also,
there is an extra added bonus to the year every so often, and this corrects
the season shifts that we see in the strict 364--day count.
And this interpolated bonus is actually scriptural. In the Book of Ezekiel,
specifically chapter 4, a command is given to Ezekiel to symbolically bear
the iniquity of Israel by laying on his side a number of days for the sins of
Israel that had accumulated over the years. 4“As for you, lie down on your left side
and lay the iniquity of the house of Israel on it; you shall bear their
iniquity for the number of days that you lie on it. 5For I have assigned you a
number of days corresponding to the years of their iniquity, three hundred
and ninety days; thus you shall bear the iniquity of the house of Israel. 6When
you have completed these, you shall lie down a second time, but on your right
side and bear the iniquity of the house of Judah; I have assigned it to you for forty days,
a day for each year.” This scriptural event actually supports Yah’s fixed
calendar and locks in the seasons and feasts so that they do not shift from
year to year. But it takes a bit of discernment, which Yah supplies in great
abundance if we ask in faith. Now, according to verses 1 and 2 of Ezekiel
chapter 1, this command came in the fifth day of the fourth month, during the fifth
year of King Jehoiachin’s exile. When we arrive at Ezekiel chapter 8 and verse
one, Ezekiel is finally allowed to move and is shown sitting in his house with
the elders of Judah sitting before him, and the hand of Yah fell upon Ezekiel
once more. We are told that it was the sixth year of Jehoichin’s exile, and the
fifth day of the six month. So the period of lying on both his sides had lapsed.
Adding 390 days and 40 days gives us A total of four hundred and thirty days.
And if we’re going by regular 30--day months as some still hold to, not
counting four separate season days, the year would total 360 days. Using 30--day
months as our count would give us a total of four hundred and twenty days
from the time Ezekiel began laying on his side to the time he was allowed to
get up. Using the Enoch Calendar, on the other hand, which adds an additional four
season days o the count, we would come to 424 days total. These are both shy of the
430 days Ezekiel was commanded to lay on the side. But when you add an
occasional leap week to the calendar, seven days that do not disrupt the
30--day months, there is no shift in seasons from year to year. And the Book
of Ezekiel proves that, from years five to six of Jehoichin’s exile, a leap week
was employed. So, in the beginning, just before the first day of Creation, Genesis
1 verse 2 tells us that the Spirit of Yah, the Ruach, hovered above the waters, acting
as a Spring breeze blowing through. The Ruach was the therefore the early Spring
rain of James 5 verse 7, so to speak. And following that Spring day, Day 1 of
Creation, the first Sunday of what we call April, marked the start of it all: the
first of the year, month, and week of existence; the beginning of the 6,000
year odyssey that would place those on earth in the middle of an all--out war of
good and evil, light and darkness. The calendar that we have addressed in this video
will be available for download on a page that can be accessed from the video page
you’re currently viewing this study on. It is a full annual calendar that shows
each and every day of the year, not just pure convocation months like
many other calendars do. That way you’ll clearly see how this particular calendar
works, and you’ll be able to plan your gatherings months, even years in advance,
as ancient Israel once did, without the need of a spotter gazing up at the sky
to sight a sliver, or conjunction, or what have you. I hope that this video has been
an aid to you, offering enlightenment on this important subject as you continue
to prep for the Kingdom of Yah. But know that this is merely a foundational study
and is in no way meant to be exhaustive, so dig deeper on your own, until we are
gathered as a nation and cleansed. At that time we'll be on the same page concerning
everything. Until then, may the pure convocations be a blessing to you and
yours, Israel, and those joined to you Shalom! [Closed Captioning by Kingdom Preppers]
