The aim is threefold:
To make you aware:
1. That YHWH, the 'Elohiym of Yisra'el uses His own calendar as the basis of His 'diary' to organize His work on earth; and that He has already appointed certain days, seasons and years in it during which He will perform His mightiest acts in the Plan of Salvation.
2. That 'Elohiym is about to draw universal attention to those appointed times by displaying signs in the sun, moon and stars.
3. That Yisra'el is the chosen people of 'Elohiym, so believing gentiles and Yhuwdim, by virtue of their 'emuwnah in Yeshuwah haMashiyach, are grafted into the ‘OliveTree’ of Yisra'el and are, thereafter, expected to express their 'emuwnah in YHWH, the 'Elohiym of Yisra'el by keeping His mitsvowt.
The Need for a Calendar
Pause a while and consider the civil calendar hanging on your living room or office wall and ask yourself these questions. Why is it there? What is its true purpose? Where and how did the calendar originate? Is a calendar essential?
Your response would probably go something like this. The calendar is there to help me, my family and my fellow-workers keep track of time. Its purpose is to keep us in touch with appointments and events at home, in the office and abroad. No, I have little knowledge of where and how it originated.
Before answering the next question, Is it essential? try to imagine a world without a calendar; a world without pre-numbered days, months and years. Could society operate in a world without a calendar? I suppose it could - after a fashion; but it would be a crippled society at best. Why? Because planning further than a few days ahead would not be possible.
All official, social, religious and sporting appointments would be extremely difficult to make; for no one would know on which day to meet. The entire legal profession, with its millions of carefully dated documents, would also be thrown into a state of total chaos. The activities of travel agents, airlines, hospital/dental surgeries and countless business organizations and clubs would slow to a snail's pace; for no one would be able to organize events more than a few days ahead. Without a calendar there would be no diaries, no long-term business, social or personal planning. Without question, a world without a calendar would be a world of frustrating confusion. Yes, you may be sure that a calendar of some sort is absolutely essential.
Currently there are several calendars in use throughout the world. Most are religious calendars used mainly to identify the dates of religious festivals celebrated by the adherents of the world's many religions. Among these is the sacred calendar of the 'Elohiym of Yisra'el. His sacred calendar is based on the movements of the sun and the moon. It is also linked directly to many Torah prophecies which describe world-encompassing events shortly to take place. Torah prophecy clearly tells us that there is coming a time of 'tribulation, unequaled from the beginning of the world until now--and never to be equaled again.' After the tribulation there will be 'signs in the skies.'
Immediately after the tribulation of those days `the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the bodies of Shamayim will be shaken.'
Knowledge of the sacred calendar will stand you in good stead when those "signs in the skies" appear.
The Gregorian Calendar
Besides the various religious calendars being used by mankind, there is the popular civil or Gregorian calendar. This is the calendar that hangs on the wall of almost every office in the civilized world. The Gregorian calendar takes its name from Pope Gregory X111, who reformed the Roman calendar in the year 1582. Before that time the civil calendar was called the Julian calendar, after the Roman Emperor Julius Caesar who had also made some alterations to the calendar in the year 46 BC. One of Caesar's amendments was to pattern the civil calendar on the calendar of ancient Egypt, which was at that time the only calendar in which the lengths of the months and years were fixed by definite rules. In other words, the civil calendar which hangs upon your office wall is similar in structure to the calendar that was used in ancient Egypt. Like its Egyptian ancestor, the civil calendar is governed by the sun alone, and its months (January to December) are in no way influenced by the moon. In the civil calendar, a new moon can occur on any day in the month; days begin in the middle of the night (0.00 hour) and years (in the northern hemisphere) begin in the middle of winter on the 1st of January.
The Sacred Calendar
By comparison the sacred calendar is strikingly different. In it, the days begin and end at sunset, months begin at the sighting of a new moon and the years begin in the spring of Palestine, when nature awakens from its winter sleep. Not surprisingly, therefore, many creatures, from tiny birds keeping to their 14, 21 or 28 day cycles, right through to the complex human body, are designed to keep in step with the weekly and monthly periods of the Creator's calendar.
Interesting though these points may be, they are, nevertheless, of small account when compared with these two all-encompassing facts: That the main objective of YHWH in designing the sacred calendar was to enable His worshippers to identify and keep their spiritual appointments with Him - on the sacred days of His choosing. That YHWH would never do anything which concerns the human race without first telling His servants, the nabiy'im.
Surely 'Adonai YHWH does nothing without revealing His plan to His servants, the nabiy'im.
'Elyown not only reveals His plans to His servants, the nabiy'im, but, like every good managing director, His plans are carried out on schedule - at appointed times (Mow`edim). And those appointed times are all linked to the sacred calendar, which has been in existence since the creation of the world. We read of the sacred calendar's use in the account of the flood which was over 800 years before Yisra'el came out of Mitsrayim.
In the six hundredth year of Noach, on the seventeenth day of the second month--on that day all the springs of the great deep burst forth, and the floodgates of Shamayim were opened.
The water receded steadily from ha'arets. At the end of the hundred and fifty days the water had gone down, and on the seventeenth day of the seventh month the tebah came to rest on the mountains of 'Ararat. The waters continued to recede until the tenth month, and on the first day of the tenth month the tops of the mountains became visible.
By the first day of the first month of the six hundred and first year of Noach, the water had dried up from ha'arets. Noach then removed the covering from the tebah and saw that the surface of the ground was dry. By the twenty-seventh day of the second month ha'arets was completely dry.
Here we can see that the sacred calendar was in use many hundreds of years before the first Hebrew was born. The sacred calendar is in fact the oldest calendar known to man; and, if we may put it thus, is the only one that is linked to the diary of YHWH 'Elohiym.
THE DAY
In the sacred calendar a 24 hour day is the period of time between one sunset and the next. According to the Torah, days begin and end at sunset and are divided into two parts, evening and morning.
Evening: when the sun is down:
That evening after sunset...
So Yhowshua` burned 'Ay and made it a permanent heap of ruins, a desolate place to this day. He hung the king of 'Ay on a tree and left him there until evening. At sunset, Yhowshua` ordered them to take his body from the tree and throw it down at the entrance of the city gate. And they raised a large pile of rocks over it, which remains to this day.
Yhowshua` said to them, "Do not be afraid; do not be discouraged. Be strong and courageous. This is what YHWH will do to all the enemies you are going to fight." Then Yhowshua` struck and killed the kings and hung them on five trees, and they were left hanging on the trees until evening.
But someone drew his bow at random and hit the king of Yisra'el between the sections of his armor. The king told his chariot driver, "Wheel around and get me out of the fighting. I've been wounded." All day long the battle raged, and the king was propped up in his chariot facing the 'Aramiy. The blood from his wound ran onto the floor of the chariot, and that evening he died. As the sun was setting, a cry spread through the army: "Every man to his town; everyone to his land!"
Then they all came and urged Daviyd to eat something while it was still day; but Daviyd took an oath, saying, "May 'Elohiym deal with me, be it ever so severely, if I taste bread or anything else before the sun sets!"
As evening approached, there came a rich man from Arimathea, named Yowceph, who had himself become a talmiyd of Yeshuw`ah.
Morning: when the sun is up:
"the evening and the morning: day one,"
"the evening and the morning were the second day,"
"the evening and the morning were the third day"
and so on.
THE MONTH
A month in the sacred calendar is measured by the moon. A month is the period of time between one new moon and the next. A month begins when the new moon is sighted with the naked eye. The moon orbits ha'arets in about 29.5 days. Months in the sacred calendar may, therefore, be either 29 or 30 days in length: they cannot be 28 or 31 days in length. Note that the new moon mentioned here is not the astronomical new moon (conjunction), which is invisible; but the visible new moon as it is first sighted with the naked eye by an observer at Yerushalayim.
Months in the sacred calendar are usually, though not always, referred to in the Torah by their numbers, not by their names: i.e. 1st month, 2nd month, 3rd month, 7th month etc. Unlike most weekdays, however, months in the sacred calendar do have proper names, most of which are found in the Torah. The names of months are given below:
MONTHS IN THE SACRED CALENDAR
No. Name Bible Reference Comment
1 Abib / Nisan Shmowt 12:2, 13:4, 'Ecter 3:7 Sprouting/Budding
2 Zif 1KI 6:1 Blossom month
3 Sivan 'Ecter 8:9 Third month
4 Tamuz Yirmyahuw 39:2 Name not in Bible
5 Ab Bmidbar 33:38, Zkaryah 7:3 Name not in Bible
6 Elul Nchemyah 6:15 The gleaning month
7 Ethanim / Tishri 1KI 8:2 Perennial/seventh
8 Bul 1KI 6:38 Rain/Eighth
9 Chisleu Nchemyah 1:1, Zkaryah 7:1 The Hunter/ninth
10 Tebeth 'Ecter 2:16 Winter/tenth
11 Sebat Zkaryah. 1:7 Eleventh
12 Adar 'Ecter 8:12 Fire/twelfth
When a 13th month is periodically added to keep the sacred Chagowt 'in their seasons,' (agricultural seasons) then the 12th month is called Adar 1 and the 13th month is called W'adar or Adar 2. We usually refer to months by number. We do this for two reasons:
Because Torah writers mostly do so, and,
In order that Believers will remember that the religious year starts with the month of 'Abiyb and not 'Etaniym. Using numbers helps keep the position of a month in focus; and believers will know exactly how far into the year they have progressed. Using names alone does not guarantee this.
THE YEAR
A year in the sacred calendar begins in the spring of Palestine (March/April) and is the time between one spring season and the next. When the sacred calendar is printed in advance, the new moon nearest the spring equinox is chosen to begin the year; that is, the new moon which normally coincides with the natural conditions in Yisra'el which the ancient Sunedrion looked for when they selected the new moon of 'Abiyb.
Most years in the sacred calendar consist of 12 months, each of 29 or 30 days. Thus, assuming six months at 29 days and six months at 30 days, a normal year would contain about 354 days. This figure is about 11.25 days short of a 365.25 day solar year, which is the time ha'arets takes to complete one orbit of the sun. In order to ensure that the Chagowt of 'Elyown occur at their appointed seasons (Pecach in the Spring, Shabu'owt in the Summer and Cukkowt in the Autumn) it is necessary for this 11 day annual loss to be made good every two or three years. This is done by intercalating (adding) an extra month after the twelfth month to make the calendar harmonize with the solar year and the agricultural seasons. This extra month (Adar 2) results in a leap year - which has 13 months.
To summarize the foregoing, we may say that in the sacred calendar:
A day begins and ends at sunset, at the going down of the sun.
A month begins and ends when the new moon is sighted by an observer at Yerushalayim. Months are either 29 or 30 days in length.
A year begins in the spring of Palestine with the new moon nearest (before or after) the spring equinox. Ordinary years have 12 months and leap years have 13 months.
In the popular Jewish calendar, the year begins in autumn with the month of 'Etaniym. Strictly, this is the start of the agricultural year. The religious year begins in the spring with the Pecach month of 'Abiyb.
YHWH said to Mosheh and 'Aharown in Mitsrayim, "This month is to be for you the first month, the first month of your year."
Then Mosheh said to the people, "Commemorate this day, the day you came out of Mitsrayim, out of the house of bondage, because YHWH brought you out of it with a mighty hand. Eat nothing containing yeast. Today, in the month of 'Abiyb, you are leaving.”
Celebrate Chagha- Matsowt. For seven days eat matsowt, as I commanded you. Do this at the appointed time in the month of 'Abiyb, for in that month you came out of Mitsrayim.
In ancient times, years were usually numbered from important events such as a ruler's birth, coronation or death. Examples are:
In the six hundredth year of Noach, on the seventeenth day of the second month--on that day all the springs of the great deep burst forth, and the floodgates of Shamayim were opened.
In the year that king `Uwziyah died, I saw YHWH seated on a Throne, high and exalted, and the train of His robe filled the Bayith.
In the fifteenth year of the reign of Tiberius Caesar--when Pontius Pilate was governor of Judea, Herod tetrarch of G'liylah, his brother Philip tetrarch of Iturea and Traconitis, and Lysanias tetrarch of Abilene--
THE WEEK
The week is another important cycle operating within the sacred calendar. It was designed by 'Elyown to regulate the physical, mental and spiritual welfare of the human race. Peoples of all religions have a seven day week; a fact which is strong proof that all nations came from a common ancestor who received the seven-day week from the Creator. At first glance the week appears to have no connection whatsoever with the movements of ha'arets, the moon and the sun. The week, however, forms the basis of an important spiritual cycle of sevens, which we refer to as the Shabbat cycle. The Shabbat cycle figures extensively in Torah prophecy.
In the sacred calendar, the days of the week are not named but numbered: first day, second day, third day etc. The exception being the seventh day of the week, which is called Shabbat. In the Roman civil calendar, the one currently used by virtually all the world, the days of the week are named after various pagan or planetary gods:
1st day Sunday: named after the Sun god.
2nd day Monday: named after the Moon god.
3rd day Tuesday: named after Tiu, an ancient Teutonic god.
4th day Wednesday: named after Odin, a Norse god.
5th day Thursday: named after Thor, the war god in Norse.
6th day Friday: named after Friga, wife of the god Odin.
7th day Saturday: named after the Roman god Saturn.
When conversing with the peoples of this world, it is necessary to use these popular names (Sunday, Monday, Tuesday etc.), else few would know what we were talking about, if only the Torah numbering system were used. But it should be remembered that these popular weekday names have pagan roots and are not found in the Torah.
SHABAT
In the Torah, the seventh day of the week is called Shabat. The word Shabat is synonymous with rest, repose, restoration, and refreshment. It is, therefore, a fitting sign of the Creator's character and aims. The divine record of the creation is brief; but it leaves one in no doubt that the Creator rested on, and set apart, the seventh day of the week at the creation of the world. Notice what His Word says on this matter in:
Thus Shamayim and ha'arets were completed in all their vast array. By the seventh day 'Elohiym had finished the work He had been doing; so on the seventh day He rested from all His work. And 'Elohiym blessed the seventh day and set it apart, because on it He rested from all the work of creating that He had done.
Many people will be surprised to learn that the true Shabat is not Sunday, but Saturday. Sunday is the first day of the week. Saturday is the seventh and, in Scripture, is called the Shabat of YHWH. In other words Saturday is the true "Lord's Day." Shabat starts at sunset on Friday evening and ends 24 hours later at sunset on Saturday evening.
It is a Shabat Shabatown for you, and you must humble your nephesh. From the evening of the ninth day of the month until the following evening you are to observe your Shabat.
Observe Shabat, because it is set apart for you. Anyone who desecrates it will be put to death; whoever does any work on that day must be cut off from his people. For six days, work is to be done, but the seventh day is a Shabat Shabatown, set apart to YHWH. Whoever does any work on the day of Shabat will be put to death. The children of Yisra'el are to observe Shabat, celebrating it for the generations to come as a Briyth 'Owlam. It will be a sign between Me and the sons of Yisra'el forever, for in six days YHWH made Shamayim and ha'arets, and on the seventh day He abstained from work and was refreshed.
The 4th mitsvah:
Remember the day of Shabat by keeping it set apart. Six days you will labor and do all your work, but the seventh day is a Shabat to YHWH, your 'Elohiym. On it you will not do any work, neither you, nor your son or daughter, nor your manservant or maidservant, nor your animals, nor the alien within your gates. For in six days YHWH made Shamayim and ha'arets, the sea, and all that is in them, but He rested on the seventh day. Therefore YHWH blessed the day of Shabat and set it apart.
You may read the Torah from cover to cover and you will not find a single verse which cancels, or amends, the Shabat mitsvah. That is a fact. You will, instead, find many texts which call for the observance of Shabat, the seventh day of the week, commonly called Saturday.
In view of the above facts, it is a mistake to refer to Shabat as the “Jewish Sabbath”; or that it is only to be observed by Jews. Shabat is the Shabat of 'Elohiym; or, as the Torah put it, Shabat of YHWH, your 'Elohiym! To be sure it is kept somewhat by the judaists; but it is not for the judaists. According to the fourth mitsvah, even 'aliens' (gentiles) are expected to keep Shabat. If they obey this royal mitsvah, gentiles(aliens) will be greatly blessed. Notice the word 'alien' in the following texts:
Remember the day of Shabat by keeping it set apart. Six days you will labor and do all your work, but the seventh day is a Shabat to YHWH, your 'Elohiym. On it you will not do any work, neither you, nor your son or daughter, nor your manservant or maidservant, nor your animals, nor the alien within your gates.
And aliens, who bind themselves to YHWH to serve Him, to love the Name of YHWH, and to worship Him, all who keep the Shabat without desecrating it and who hold fast to My Briyth--these I will bring to My Har-Qadowsh and give them joy in My house of prayer. Their 'olah offerings and sacrifices will be accepted on My Mizbeach; for My Bayith will be called Bayith-Tphillah for all peoples.
Yes, Shabat belongs to YHWH and, like all the other mitsvowt, He made it to be remembered and kept set apart by His people. In obedience to this mitsvah, the seventh day Shabat was kept by all the great personalities mentioned in the Torah:
By all the nabiy'im of YHWH, the 'Elohiym of Yisra'el.
By the early Qahal long after the death and resurrection of the Messiah.
By all the early shlachiym, including Paul.
By Yeshuw`ah haMashiyach.
And by 'Elohiym Himself.
Neither is there any evidence in the Briyth Chadashah writings to suggest that the Messiah, or His shlachiym, changed the `Aseret haDbariym and/or transferred the sanctity of Shabat from the seventh to the first day of the week. Instead, Yeshuwah kept the mitsvowt (Yochanan 15:10). If He hadn't done so He would have been classified as "a chatta'." But we read that the Messiah kept the day of Shabat as it was meant to be kept, much to the annoyance of the Scribes and Pharisees who had burdened the day with many petty, man-made restrictions. These the Master brushed aside. Commenting on the eternal nature of the Torah, the Messiah said these words:
Do not think that I have come to abolish the Torah or the Nabiy'im; I have not come to abolish them but to fulfill them. I tell you the truth, until Shamayim and ha'arets disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Torah until everything is accomplished. Anyone who breaks one of the least of the mitsvowt and teaches others to do the same will be called "least," in Mamlahket haShamayim, but whoever practices and teaches the mitsvowt will be called "greatest," in Mamlahket haShamayim. For I tell you that unless your tsdaqah surpasses that of the Pharisees and the rabbis of the Torah, you will certainly not enter Mamlahket haShamayim.
Moreover the Master advised His followers, who were all Yhuwdiy at that time, to pray to 'Elohiym that He might allow them to keep Shabat at the destruction of Yerushalayim: which was to take place in AD 70, some 40 years after the resurrection.
Pray that your flight will not take place in winter or on Shabat.
Pause and consider this text and see how pointless it would have been for the Messiah to have given this advice to His predominantly Yhuwdiy followers if the Shabat mitsvah was going to be abolished at Golgotha. The truth is, the Messiah had absolutely no intention whatsoever of doing away with or changing the Shabat mitsvah. He had an extremely high regard for the Torah; which He gave to Yisra'el in the first place. (Ya`aqob 4:12) In short, the true Shabat is still the seventh day of the week, the day commonly known as Saturday!
This unequivocal fact means that those who break the Shabat mitsvah are guilty of risha', whether they realize it or not; for
…chata' is the violation of the Torah.
THE CHAGOWT
Hanging from the Shabat mitsvah in the Torah of YHWH are the three annual Shabtowt of YHWH, the 'Elohiym of 'Avraham, Yitschaq and Yisra'el. Unlike the popular holidays of christmas, easter, hallowe'en, etc, which have absolutely no scriptural backing whatsoever, the Chagowt of YHWH are the sacred memorials of the Creator's mightiest acts in the Plan of Salvation; each and every one of them being an appointed anniversary (Mow`ed) of a distinct, decisive achievement in His plan. His Chagowt are the highlights in His Diary. He looks forward to them in much the same way as we would some special anniversary or event. All through eternity the redeemed host will look back at these days and will then - year by year - commemorate the mighty deeds 'Elohiym and His Son performed on them for the salvation of the human race. "What" you may well ask, "are His annual Shabtowt?" There are three Chagowt:
The First Day of Unleavened Bread (Chagha- Pecach) which falls on the 15th day of 'Abiyb, the first month in the sacred calendar.
The Feast of Weeks (Chag Shabu'owt) which occurs 50 days after the Pecach Shabbat.
The Feast of Tabernacles (Chagha-Cukkowt) which falls on the 15th of 'Etaniym.
These are the three annual memorial Shabtowt of 'Elohiym; which His people are commanded to observe. These days do not belong to any race or religion. They are not "Jewish festivals". They are the 'appointment times' of YHWH and His people are required to keep them. 'Elyown refers to them as 'My Chagowt, My Shabtowt.'
YHWH said to Mosheh, "Speak to the children of Yisra'el and say to them: `These are My Mow`edim, the appointed feasts of YHWH, which you are to proclaim as Miqra' Qodesh.
SIGNS IN THE SUN, MOON & STARS
The sun, moon and stars were originally created by 'Elohiym to draw universal attention to the spectacular deeds He planned to perform on the appointed Chagowt, seasons and Shabat years in the sacred calendar. This astonishing fact is mentioned in the very first chapter of the Torah.
And 'Elohiym said, "Let there be lights in the expanse of the sky to separate the day from the night, and let them serve as signs, to mark seasons and days and years, and let them be lights in the expanse of the sky to give light on ha'arets." And it was so.
According to Strong's Bible Dictionary
The Hebrew word 'owt [oth], translated sign in this verse means: a signal, distinguishing mark, banner, remembrance, miraculous sign, omen, warning.
And the Hebrew word mow`ed [mo-ade'], translated seasons in this verse means: appointed place, appointed time, appointed meeting, sacred season, set feast.
In other words, the sun and moon were set in the sky to signal the appointed sacred seasons, the set Chagowt, when Yisra'el was to gather in worship at the Creator's place of meeting. To be sure the sun and the moon determine the literal days, nights, seasons and years and they directly influence the climate. But the language of Bre'shiyth goes far beyond these natural events. It tells of the spiritual reasons why the sun and moon were created. They were created, I repeat:
To serve as celestial warning signs and omens to signal the sacred seasons, feast days and years, of 'Elohiym!
And they were placed in the sky by 'Elohiym:
To alert the universe to His appointed meeting times, when His people are called to worship Him.
Several Torah prophecies confirm this message by telling us that just before Yeshuwah haMashiyach returns to ha'arets there will be 'signs in the sun and the moon.' Consider these verses:
Before them ha'arets shakes, Shamayim trembles, the sun and moon are darkened, and the kowkabiym no longer shine.
I will show wonders in Shamayim and on ha'arets, blood and fire and billows of smoke. The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful Yowm- YHWH. But, everyone who calls on the Name of YHWH will be saved; for on Har-Tsiyown, in Yerushalayim, there will be deliverance, as YHWH has said, among the remnant whom YHWH calls.
"In that day," declares 'Adonai YHWH, "I will make the sun go down at noon and darken ha'arets in broad daylight. I will turn your religious feasts into mourning and all your singing into weeping.
Immediately after the distress of those days `the sun will be darkened, and the moon will not give its light; the kowkabiym will fall from Shamayim, and the Tsba' haShamayim will be shaken.' At that time the sign of the Son, the Man, will appear in the sky, and all the people of ha'arets will mourn. They will see the Son, the Man, coming on the clouds of the sky, with power and great glory. And He will send His mal'akiym with a loud shofar call, and they will gather His elect from the four winds, from one end of Shamayim to the other.
I watched as He opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, and the kowkabiym in Shamayim fell to ha'arets, as late figs drop from a fig tree when shaken by a strong wind. Shamayim receded like a scroll, rolling up, and every mountain and island was removed from its place.
The fourth mal'ak sounded his shofar, and a third of the sun was struck, a third of the moon, and a third of the stars, so that a third of them turned dark. A third of the day was without light, and also a third of the night.
These predicted signs in the skies are scheduled to happen shortly before Yeshuwah, the Messiah, returns to ha'arets; and happen they will. World shattering events will occur at that time and all mankind will then become aware of the requirements of YHWH and His anger at the refusal of the 'many' to obey His Torah.
Then the kings of ha'arets, the princes, the generals, the rich, the mighty, and every slave and every free man hid in caves and among the rocks of the mountains. They called to the mountains and the rocks, "Fall on us and hide us from the face of Him who sits on the Throne and from the wrath of the Lamb! For the great day of Their wrath has come, and who can stand?"
Failure to keep these appointments could mean that when those signs occur - as they surely will - the spiritual significance of the Chagowt, and the prophecies to which they relate, will be lost to you. To be sure you will marvel at those celestial signs, all humanity will, but you will not realize their spiritual significance and will be completely oblivious to what they mean and, more importantly, what you are expected to do.
Astrology is the study of the supposed influence of the stars on human affairs. A horoscope is an astrologer's forecast of future events, based on the position of stars and peoples' birthdays. The study of astrology and the daily reading of horoscopes is strongly condemned in the Torah. (Dbariym 4:19, 2KI 23:5) The signs in the sun, moon and stars mentioned here have nothing to do with the study of astrology or the reading of horoscopes. The celestial signs prophesied in the Torah will occur at the appointed time of 'El Shaddai. When they appear, it will be too late to rush about improving your understanding of His Word. That must be done now, before it is too late. If, on the other hand, you are a believer, then do not be terrified when those signs appear, because they spell out good news to the obedient.
Hear what YHWH says to you, house of Yisra'el. This is what YHWH says: "Do not learn the ways of the gentiles or be terrified by signs in the sky, though the gentiles are terrified by them. For the customs of the peoples are worthless; they cut a tree out of the forest, and a craftsman shapes it with his chisel. They adorn it with silver and gold; they fasten it with hammer and nails so it will not totter. Like a scarecrow in a melon patch, their idols cannot speak; they must be carried because they cannot walk. Do not fear them; they can do no harm nor can they do any good.”
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