Do you determine the Biblical New Year by the sighting of the new moon & the Barley Aviv?

No, we do not…

Throughout scripture, the term “new moon” appears frequently, yet its full significance and connection to the feasts and appointed times are not always well understood. What we do know from biblical text is that new moons held a distinct role.

The first mention of a new moon occurs in 1 Samuel 20:5, and the phrase appears ten more times throughout scripture. Notably, in five of these instances, it is mentioned alongside the weekly Sabbath, suggesting a clear relationship in its observance and importance.

 

Reevaluating the Translation of חֹדֶשׁ (Chôdesh) as “New Moon”

The Hebrew word חֹדֶשׁ (Chôdesh) is traditionally translated as “new moon”, but this interpretation appears to stem largely from rabbinical tradition rather than consistent linguistic evidence.

Interestingly, the phrase “new moon” itself does not actually appear anywhere in the Hebrew Bible.

A closer examination of חֹדֶשׁ (Chôdesh) reveals that it is used 276 times throughout scripture. Out of these occurrences, it is translated as “new moon” only 20 times, whereas 254 instances are translated as “month”—suggesting its primary meaning refers to a new month rather than the moon itself. The remaining two words with this definition are (monthly 1x) & (another 1x). 

Adding to this, the related Hebrew word חָדָשׁ (Châdâsh)—which shares the same root but has different Masoretic vowel points—appears 53 times and is consistently translated as “new” or “fresh”.

Based on this pattern, logic would dictate that Chôdesh should be understood as “new month” rather than “new moon.” However, translators often associate it with the moon only when it appears in relation to the feasts or the beginning of the year.

 

Reevaluating the Translation of “New Moon” in Light of the Septuagint (LXX)

The Greek Septuagint (LXX), which predates the Hebrew Masoretic Text by nearly 1,300 years, was the most widely used translation of scripture during the first century BC. It was the version available to the Qumran community—also known as Bethabara or Damascus—as they were compiling the Dead Sea Scrolls.

In the LXX, the first instance of the term translated as “new moon” appears in 1 Samuel 20:5, using the Greek word νουμηνία (noumēnia). This same term is later found in Colossians 2:16, where Paul references it. The word νουμηνία is a combination of two Greek words:

• νέος (neos) – meaning new
• μήν (mēn) – meaning month

Notably, μήν (mēn) is never used to mean “moon” in Greek.

Instead, the proper Greek word for moon is σελήνη (selēnē), and nowhere in Greek scripture is σελήνη associated with the start of a new month.

This strongly suggests that the equivalent Hebrew term “chôdesh” has no inherent connection to the moon. The widespread interpretation of chôdesh as “new moon” appears to be a later rabbinic tradition, which has influenced modern English Bible translations.

Adding to this, it is significant to note that the root of the word Masoretic comes from “Masorah,” which means “a collection of traditions.”

The Masoretes, active between the 5th and 10th centuries CE, were Jewish scribe-scholars who introduced the niqqud (vowel points), effectively altering the pronunciation and understanding of many Hebrew words.

Given that most modern Bible translations rely heavily on the much later Masoretic Text, which reflects a lunar calendar-based tradition, this raises an important question: Are our modern translations shaped more by later rabbinic tradition than by the original intent of the scriptures? It’s a point worth serious consideration.

 

Examining the Role of the Moon in the Biblical Calendar

Over the years, there have been many discussions regarding whether the moon plays a role in determining the biblical calendar. Surprisingly, the verses often cited in support of this idea are mostly found in Psalms, and even then, the connection is not always clear.

Let’s take a closer look at these passages and address some common misconceptions.

Psalm 81:3

“Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.”

Here, the term חֹדֶשׁ (Chôdesh) has been translated as “new moon”, but a more accurate translation would be “new month,” “head of the month,” or “beginning of the month.”

This distinction is important because when we examine the Zadokite calendar, we see a meaningful relationship between the beginning of months (Chôdeshim) and the solemn feasts. More on that shortly.

Psalm 89:37

“It shall be established forever as the moon, and as a faithful witness in heaven. Selah.”

To understand this verse properly, let’s step back and read the preceding context:

Psalm 89:35-37
“Once have I sworn by my holiness that I will not lie unto David. (36) His seed shall endure forever, and his throne as the sun before me. (37) It shall be established forever as the moon, and as a faithful witness in heaven. Selah.”

By going back just a couple of verses, we see that this passage is actually referring to the Davidic covenant—not the moon’s role in the calendar.

The “faithful witness” being spoken of is David’s seed and his throne, which Elohim promises will be established forever—just as the moon remains in the heavens.

But what is it witnessing? The previous verse makes that clear:

Psalm 89:34
“My covenant will I not break, nor alter the thing that is gone out of my lips.”

This is about YeHoVaH Elohim’s covenant, the Torah, and ultimately the Messiah, not about using the moon to determine time. While this is a beautiful passage about Elohim’s faithfulness, it has no direct connection to the biblical calendar.

Psalm 104:19

“He appointed the moon for seasons: the sun knoweth his going down.”

This verse requires a deeper analysis. The word for moon here is יָרֵחַ (Yârêach)—the correct Hebrew word for the moon, appearing 26 times in scripture.

Meanwhile, the word for seasons is מוֹעֵד (Mo’êd), which is often translated as “appointed time”.

However, if we explore Paleo-Hebrew, the meaning becomes even more interesting. In Paleo-Hebrew:

• Yârêach means “path”
• Mo’êd means “to repeat” or “witness”

This suggests that the moon’s role is not necessarily to determine the feasts, but rather to serve as a witness to them.

To further explore this, let’s look at the Book of Enoch, which provides a fascinating parallel.

Enoch 74:5

“On stated months it changes its settings; and on stated months it makes its progress through each gate. In two gates the moon sets with the sun, in those two gates which are in the midst, in the third and fourth gate. From the third gate it goes forth for seven days and makes its circuit.”

Here, Enoch describes the moon’s circuit or path, as well as specific times when the moon sets in the same location as the sun.

What is particularly intriguing is that this occurs around the spring equinox—a key transition in the biblical calendar.

If we apply this to Psalm 104:19, the passage seems to describe how the moon serves as a witness during these appointed times (Mo’êdim), aligning with Genesis 1, which states that the sun and moon were given for signs and seasons (Mo’êdim—appointed times).

 

Final Thoughts

• The Psalms do not explicitly say that the moon determines the biblical calendar.
• Chôdesh is best understood as “new month” rather than “new moon.”
• Psalm 89 is about Elohim’s covenant with David, not the moon’s role in timekeeping.
• Psalm 104:19, when examined in Paleo-Hebrew and cross-referenced with Enoch, suggests that the moon is a witness to the feasts, rather than a timekeeper for them.

While the debate is ongoing, the strongest biblical evidence supports the moon functioning as a witness rather than a regulator of appointed times.

 

Barley Aviv

The idea of searching the hills of Judea for ripe barley, which is never mentioned in Scripture, has become a popular tradition among some. However, what the Creator actually commanded us to do was to “observe” (שָׁמַר shâmar) the month of Abib, as seen in Deuteronomy 16:1.

The word shâmar, often translated as “observe,” doesn’t imply looking for barley at all. It actually means to “hedge about,” as if with thorns—to guard or protect, or simply to attend to something with care. This has nothing to do with the practice of searching for barley heads. The idea of needing to search for barley stems from a broad and somewhat inaccurate interpretation that has been circulated by certain influential teachers, particularly in the Messianic movement, over the last few decades. In fact, there is no scriptural or historical evidence suggesting that people in ancient Judea used barley in this way to determine the start of the year.

Instead, what shâmar really indicates is that we are to carefully observe the timing of the month of Abib. Why? Because it marks the beginning of the biblical year, and it sets the pattern for the entire annual calendar. This is important because the rest of the year’s feasts and observances depend on getting this timing right.

We aren’t commanded to “observe” the biblical new year, beginning of our months or feast days based on the nations Gregorian or Lunar calendar. If we take liberty by setting the start of the year whenever we feel it’s right, we risk misaligning the timing of everything else. This would lead to holy days becoming just regular days, and regular days being treated as holy—which, according to Scripture, is an abomination.

 

Understanding YeHoVaH’s calendar is crucial because, when we align ourselves with His timing, His appointed times, we maintain the integrity of His calendar.

 

Evangelizing The Nations determines the Biblical New Year & the Feasts according to the Priestly Zadok Calendar.

 

Who Are the Zadok Priests?

The Zadok Calendar is an ancient priestly calendar used by the Zadokite priests, often associated with the Dead Sea Scrolls.

The Zadok priests (or sons of Zadok) were a special lineage of Levitical priests who were chosen by Elohim to serve in the Temple. They were named after Zadok, a faithful priest during the time of King David and King Solomon.

Are They in the King James Bible?

Yes! The Zadokite priesthood is mentioned multiple times in the KJV Bible, especially in the books of Samuel, Kings, Chronicles, and Ezekiel.

1. Zadok: The Faithful High Priest

• 2 Samuel 8:17 – Zadok is listed as one of the chief priests under King David.

“And Zadok the son of Ahitub, and Ahimelech the son of Abiathar, were the priests…”

• 2 Samuel 15:24-29 – Zadok remains loyal to David when Absalom rebels.
• 1 Kings 1:32-45 – Zadok anoints Solomon as king, fulfilling Elohim’s plan.

🔹 Why Is This Important?
Abiathar, another priest, sided with Adonijah (Solomon’s rival), but Zadok remained faithful. As a result, Solomon removed Abiathar, leaving Zadok’s descendants as the only rightful high priests.

2. The Zadok Priesthood in the Temple

• 1 Kings 2:35 – Zadok replaces Abiathar as high priest.

“And the king put Benaiah the son of Jehoiada in his room over the host: and Zadok the priest did the king put in the room of Abiathar.”

🔹 What Happened Next?
From this point forward, Zadok’s descendants became the leading priests in the First Temple (built by Solomon) and continued in the Second Temple era.

3. The Sons of Zadok in Prophecy

Ezekiel 44:15-16 – The Zadokites will have a special role in Elohim’s future temple.

“But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me… They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge.”

🔹 Key Takeaway:

• Other Levites became corrupt, but the Zadok priests remained faithful.
• In Ezekiel’s vision of the Millennial Temple, only Zadok’s descendants will serve as priests.

4. Zadok Priests & the Dead Sea Scrolls

The Dead Sea Scrolls (written by a Jewish sect, possibly the Essenes) speak of a “Teacher of Righteousness” who follows the Zadokite priestly calendar. This suggests that some groups in Yeshuas’ time saw the Zadok priests as the true keepers of Elohim’s law.

 

Final Summary: Who Are the Zadok Priests?

✅ Descendants of Zadok, a high priest under King David & Solomon.
✅ Chosen by Elohim to be the only faithful Levitical priests.
✅ Removed Abiathar’s line, fulfilling Elohim’s judgment.
✅ Prophetically important – Ezekiel says they will serve in Elohim’s future temple.
✅ Mentioned in the Dead Sea Scrolls as keepers of a 364-day solar calendar.

 

 Dead Sea Scrolls

Discovered in 1947-1956 in the Qumran Caves, these scrolls date from 300 BC – 100 AD and were written by a Jewish sect, often identified as the Essenes. They contain:

• Copies of nearly every book of the Old Testament (except Esther).
• Non-canonical Jewish writings like 1 Enoch, Jubilees, and the Temple Scroll.
• Priestly calendars, including the 364-day Zadok Calendar.

2. Do the Dead Sea Scrolls Have Biblical Authority?

➤ If you follow the 66-book KJV Bible:

• The DSS are useful for textual confirmation (they prove the Old Testament we have today was well-preserved).
• However, the additional books (like Jubilees and 1 Enoch) are not part of the Bible’s canon.

➤ If you consider historical priestly tradition:

• The DSS reveal how ancient priests (especially the Zadokites) kept time and interpreted the Law.
• Some believe the Zadok Calendar represents the original priestly system before it was changed by later Jewish traditions.

3. What Does the Bible Say?

• 2 Timothy 3:16 (KJV) – Only Scripture is divinely inspired.

“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.”

• The Bible warns about adding or taking away from Elohim’s Word (Deuteronomy 4:2, Revelation 22:18-19).

However, the DSS confirms that the Old Testament has remained accurate, meaning they have historical value even if they are not divinely inspired.

• The Book of Enoch (found in DSS) is quoted in Jude 1:14-15.

(1 Enoch 1:9)

• Some believe the Zadok priesthood, and their calendar were known during Yeshuas’ time, though not followed by mainstream Judaism.
  

 

Final Answer: Historical but Not Canonical

The Dead Sea Scrolls do not have the same authority as the Bible based on man’s interpretation, but are proven 

to be valuable for:
✅ Proving the accuracy of Old Testament texts.
✅ Showing how ancient Jewish priests interpreted the Law.
✅ Preserving books like 1 Enoch and Jubilees, which may give historical insights but are not part of the biblical canon.

 

For Signs and Seasons: Understanding the Calendar

To truly grasp the biblical calendar, we need to go back to the beginning—Genesis 1, during the creation week. 

As YeHoVaH Elohim established the earth and the firmament above, He also placed two key orbs in the sky: the sun and the moon. Along with the stars, these celestial bodies were set in motion on the fourth day of creation, laying the foundation for the Zadok Priestly Calendar.

Genesis tells us:
“Let there be lights in the firmament of the heaven to give light upon the earth, to divide between day and night, and let them be for signs, and for seasons, and for days, and for years.”

In the Book of Jubilees, we gain further insight into the purpose of these orbs:
Jubilees 2:9-10
“And God appointed the sun to be a great sign on the earth for days, and for sabbaths, and for months, and for feasts, and for years, and for sabbaths of years, and for jubilees, and for all seasons of the years. And it divided the light from the darkness for prosperity, that all things may prosper which shoot and grow on the earth. These three kinds He made on the fourth day.”

It’s clear from both Genesis and Jubilees that the sun plays a primary role in marking time, from days and months to years and feast days. The heavy emphasis on the moon in some traditions, especially in relation to lunar calendars, has influenced many modern interpretations of the biblical calendar. 

However, when we look at the text closely, it’s the sun that holds the foundational role in establishing the passage of time.

 

The True Chôdeshim: Days of Remembrance

Both the Dead Sea Scrolls (DSS) and the Book of Jubilees point to four specific days of the year, referred to as “Days of Remembrance”. These are the first days of the 1st, 4th, 7th, and 10th months, and they correspond to the appointed times, much like the feasts themselves. These days are marked by significant events in Scripture and are worth further study. Here’s a look at the key verses:

Fragment from the DSS
4Q258
“At the entry of seasons according to the new moon as well as their completion of their circuit when one succeeds the other; at their renewal there is a great day for the Holy of Holies and a sign for the opening of the everlasting mercies at the beginning of the seasons for all ages to come. At the beginning of the months for their seasons and on the holy days according to their rules for remembrance in their seasons.”

From Jubilees
Jubilees 6:23
“And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year.”

As we’ve seen, the term חֹדֶשׁ (Chôdesh) is translated as “new moon”, but it’s important to remember that it should be understood as the “beginning of the month” or “head of the month”, not necessarily tied to the moon itself.

What’s crucial here is that these four days correspond to the first days of the 1st, 4th, 7th, and 10th months and are in alignment with the seasonal transitions marked by the solar equinoxes and solstices.

The DSS places a lot of weight on these days, describing them as moments of “great significance for the Holy of Holies” and a “sign for the opening of the everlasting mercies”. This shows that these days are far more than just time markers; they are deeply symbolic and reflect the grace and mercy of Elohim. 

In Jubilees, these days are referred to as “days of remembrance”, encouraging us to set them aside for reflection on the mercy we’ve been given through Yeshua Messiah.

Conclusion: A Renewed Understanding of the “New Moon”

So, when you encounter the term “new moon” in Scripture, I hope this deeper understanding of its significance helps clarify its true meaning. These days are not merely about the moon’s position; rather, they are appointed times to remember the mercy and grace of our Creator, marked by key transitions in the solar seasons. With this perspective, may we have a better & clear understanding of the scriptures.

 

Zadok Priestly Calendar

It follows a 364-day solar cycle and is structured to maintain a perfect, repeating order for festivals and Sabbaths.

1. 364-Day Year – Divided into 52 weeks (exactly 7 days each), ensuring that each date always falls on the same day of the week.

This aligns the year with the solar cycle more precisely than the traditional Hebrew lunar calendar.

The calendar is designed to avoid the need for leap years by simply having 364 days every year. No 13^th Month, which is not scriptural…

2. 4 Equal Seasons – Each season has 91 days (13 weeks).

The year is divided into four seasons: Spring, Summer, Fall, and Winter.

3. Start of the Year: The year begins in correlation with the spring equinox, typically somewhere around March 21st. This marks the start of the first season, which still falls in line with the month of Abib.

4. Sunrise Begins the Day – Unlike the Jewish lunar calendar (which starts at sunset), the Zadok Calendar begins each day at sunrise.

5. Fixed Feast Days – Festivals always land on the same weekday every year.

6. No Lunar Influence – This calendar strictly follows a solar pattern, ignoring the moon’s phases.

 

Basic Structure:

• Months: 12 months (30 days each) + an extra day at the end of each season. Meaning that 4 of the months will have 31 days. (for a total of 364 days).
• Weeks: Always start on Wednesday (the day of creation for the sun, moon, and stars in Genesis).
• Sabbaths: Fixed and unchanging throughout the year.

It places special emphasis on the Sabbath (Shabbat), which occurs every 7th day and was strictly observed.

 

The Year

• Begins on the 4th day of the week corresponding with the creation of the luminaries in Genesis 1:14            (which are the basis of all calendars)
• There are 12 months containing 30 days. 12×30 = 360
• Again there are 4 additional intercalary days marking the seasons at the ends of the 3rd, 6th ,9th, and 12th months. 360+4=364
• With this calendar the year always contains precisely 364 days. Each year consists of twelve months of thirty days each, plus four additional days, one of which is intercalated at the end of each three-month period. Thus the first and second months are 30 days long, while the third month totals 31 days; then the pattern repeats. New Year’s Day and the first day of each three-month period always fall on a Wednesday.

Wednesday is the day mandated as the first day by the creation order, since the heavenly lights – sun, moon and stars, the basis of any calendar – were created on the fourth day 

(Gen. 1:14-19).

 

Consistency and Order

• Fixed dates for the major festivals cannot fall on a Sabbath, keeping them separate and distinct, thereby avoiding worrisome difficulties affecting sacrifices.
• A particular day of any given month will always fall on the same day of the week every year.

The great advantage of the Zadok calendar over its lunisolar rival is that it results in fixed dates for the major festivals. They cannot fall on a Sabbath, thereby avoiding worrisome difficulties affecting sacrifices. 

In fact, this calendar guarantees that a particular day of any given month will always fall on the same day of the week every year.
Since the Zadok calendar (solar calendar) totaled 364 days to the year and the lunisolar calendar alternated months of 29 and 30 days, the lunisolar calendar would ‘fall behind’ by ten days per year, which is exactly what Jubilees warns us about. 

After three years, the lunisolar calendar required intercalation with an additional 29 or 30 days, bringing the two versions once again into harmony (364 X 3 = 354 X 3 + 30). 

Without the intercalation of the lunisolar calendar, the Feasts would not be observed in their seasons as commanded by Yah. This is not a problem with the Zadok calendar since it is based upon the vernal equinox.

Jubilees 6:34-38
And all the children of Israel will forget and will not find the path of the years, and will forget the Months, and Seasons, and Sabbaths and they will go wrong as to all the order of the years. For I know and from henceforth will I declare it unto thee, and it is not of my own devising; for the book (lies) written before me, and on the heavenly tablets the division of days is ordained, lest they forget the feasts of the covenant and walk according to the feasts of the Gentiles after their error and after their ignorance. For there will be those who will assuredly “MAKE OBSERVATIONS OF THE MOON −how (it) DISTURBS THE SEASONS and comes in from year to year TEN DAYS TOO SOON.
For this reason the years will come upon them when they will Disturb (the order), and make an Abominable (Day) the Day of Testimony, and an Unclean Day a Feast Day, and they will confound all the days, the holy with the unclean, and the unclean day with the holy; for THEY WILL GO WRONG AS TO THE MONTHS AND SABBATHS AND FEASTS AND JUBILEES. For this reason I command and testify to thee that thou mayst testify to them; for after thy death thy children will disturb (them), so that THEY WILL NOT MAKE THE YEAR THREE HUNDRED AND SIXTY−FOUR DAYS ONLY, and for this reason they will go Wrong as to the Months and Seasons and Sabbaths and Festivals, and they will eat all kinds of blood with all kinds of flesh.

 

Basic Calendar format

Below is a basic Zadok Calendar outline.  Once established the pattern never changes.

As mentioned above the feast days are always on the same day of the year, and even the same day of the week.  This pattern makes determining the Feast days very simple..

Yes, several KJV Bible passages as well as the book of Enoch & Jubilees in the Dead Sea Scrolls align with the principles of the Zadok Priestly Calendar, though it is not explicitly named. 

These verses support a 364-day calendar cycle, a day beginning at sunrise, and a fixed order of Sabbaths and festivals.

1. A 364-Day Year (Fixed Solar Cycle)

• 1 Enoch 72:32 (Found in the Dead Sea Scrolls, not in the KJV, but referenced by early believers)

“And the year is exactly three hundred and sixty-four days.”

• Jubilees 6:32-38 (Also in the Dead Sea Scrolls) warns against following a lunar-based calendar instead of a 364-day system.

🔹 Biblical Parallel:

• Genesis 1:14-19 – The sun is the primary marker for timekeeping, not the moon.

“And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years.”

2. Sunrise Start of the Day

• Genesis 1:3-5 – Light was created first, then darkness.

“And God said, Let there be light: and there was light… And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.”

🔹 Implication:
The “day” begins with light, meaning sunrise starts the day, not sunset as in the Jewish lunar calendar.

• Nehemiah 8:3 – Ezra reads the law from morning till midday, implying the day starts at sunrise.

“And he read therein before the street that was before the water gate from the morning until midday…”

3. Weekly Sabbaths on Fixed Days

• Leviticus 23:3 – The Sabbath is every seventh day, without shifting based on lunar cycles.

“Six days shall work be done: but the seventh day is the sabbath of rest…”

🔹 Zadokite Connection:
Since the Zadok Calendar always starts the year on a Wednesday, Sabbaths are always fixed on the same days of each month, unlike in the lunar system.

4. Fixed Feast Days (Not Moon-Based)

• Leviticus 23:4-44 – The appointed feasts follow solar cycles, not lunar months.
• Exodus 12:2 – The beginning of the year (Abib) is tied to the sun, not the moon.

🔹 Dead Sea Scrolls Support:

• The Temple Scroll and Jubilees show the priests followed a solar calendar, ensuring that feast days never shifted due to lunar cycles.

5. The Priestly Role of the Zadokites

• Ezekiel 44:15-16 – The Zadokite priests are given special authority in the temple.

“But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me…”

🔹 Implication:
Since the Zadok priests were in charge of temple worship, their calendar (found in the Dead Sea Scrolls) was likely the original priestly system.

 

Conclusion

While the Zadok Calendar itself is not directly named in the KJV Bible, many verses support its 364-day solar structure, sunrise-based day start, and fixed Sabbaths. The strongest evidence comes from Genesis, Leviticus, Ezekiel, Nehemiah, and extra-biblical books like 1 Enoch and Jubilees, which were known in ancient Jewish tradition.

The Dead Sea Scrolls (DSS) are an important historical and biblical discovery, but their authority depends on how one views ancient texts outside the canon of Scripture.

 However you feel that Father is leading you, It is a blessing that you have a heart to seek & obey! Be Encouraged!