The Scriptural (Biblical) calendar follows a lunisolar system consisting of twelve Abariy (Hebrew) months in a regular year: Niysan (Nisan), Ayuar (Iyar), Siyun (Sivan), Tamuz (Tammuz), Ab (Av), Alul (Elul), Tashariy (Tishri), Hashuan (Cheshvan), Kasalu (Kislev), Tabath (Tevet), Shabat (Shevat), and Adar.
In the later fixed Abariy (Hebrew) calendar, an additional month, Adar I, is inserted during leap years, while the regular Adar becomes Adar II. Each lunar month contains either 29 or 30 days, and the addition of a leap month helps keep the calendar aligned with the solar year and its seasonal cycle.
Although these month names are widely recognized today, many were adopted from the Babaliy (Babylonian) calendar during or after the Babaliy (Babylonian) Exile. Throughout much of the Turah (Torah), however, the months are identified primarily by their numerical order rather than by these later names.
Understanding the distinction between the pre-exilic Scriptural month names, the later Babaliy (Babylonian)-derived names, and the historical development of the Abariy (Hebrew) calendar helps truth seekers examine how the calendar was recorded, transmitted, and understood throughout the Ta’anak (Old Testament).
Key Takeaways
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The Abariy (Hebrew) calendar is lunisolar, with each month following the lunar cycle and containing either 29 or 30 days. In the later fixed Abariy (Hebrew) calendar, seven leap years within a 19-year Metonic cycle include an additional month, Adar I, to keep the lunar months aligned with the solar year and the Scriptural seasons.
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The earliest Scriptural references identify the months primarily by numerical order and, in some cases, by seasonal names. The Ta’anak (Old Testament) also preserves early month names such as Abiyb (Abib), Zu (Ziv), Ataniym (Ethanim), and Bul. During and after the Babaliy (Babylonian) Exile, names such as Niysan (Nisan), Siyun (Sivan), Tashariy (Tishri), and Adar became part of the later Yahudiy (Jewish) calendar tradition.
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YAHUAH’s Appointed Times are closely connected to specific Scriptural months. Pasaha (Passover) is observed in the first month, Abiyb (Abib), later associated with Niysan (Nisan). Yum Shabua’aut (Feast of Weeks) is observed after the prescribed count from the earlier feast period and generally falls during Siyun (Sivan). Yum Tarua’ah (Feast of Trumpets), Yum Kapar (Day of Atonement), and Yum Sakut (Feast of Tabernacles) occur in the seventh month, Tashariy (Tishri). Puriym (Purim) is associated with Adar and, in the later fixed calendar, is traditionally observed during Adar II in leap years.
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Variations in Abariy (Hebrew) month names and spellings reflect historical linguistic development. Differences found among manuscripts and translations may result from changes in pronunciation, transliteration, language development, and manuscript transmission. Careful examination of the ancient Scriptural text helps readers distinguish between pre-exilic Scriptural month names and later calendar terminology.
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The Scriptural month count begins with the month of deliverance from Matsar (Egypt). In Shamut (Exodus) 12:2, YAHUAH establishes the first month in connection with the deliverance of Yisharaliym (Israel). Although the later Babaliy (Babylonian)-derived month names became widely used, the Scriptural numbering of the months remains essential for understanding YAHUAH’s Appointed Times.
Table of Contents
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What Are the Scriptural (Biblical) Month Names, Month by Month?
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Why Does the Scriptural (Bible) Mostly Number the Months Instead of Naming Them?
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Why Do Abariy (Hebrew) Month Names Have Different Spellings, Such as “Cheshvan” and “Iyyar”??
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Which Scriptural (Biblical) Feasts Fall in Each Abariy (Hebrew) Month?
What Are the Scriptural (Biblical) Month Names, Month by Month?
Each Scriptural (Biblical) month has its own place within the Ta’anak (Old Testament). Studying the months in sequence helps readers understand how YAHUAH’s Appointed Times unfold throughout the Scriptural year.
Although the later Babaliy (Babylonian)-derived month names appear in several Scriptural books, the earlier Scriptures primarily identify the months by their numerical order. A few passages also preserve the ancient month names Abiyb (Abib), Zu (Ziv), Ataniym (Ethanim), and Bul.
The following guide presents all twelve Abariy (Hebrew) months in Scriptural order, comparing their earlier Scriptural names, later calendar names, approximate Gregorian periods, and key Scriptural references. The month lengths listed below follow the later fixed Hebrew calendar, while the corresponding Gregorian dates vary from year to year.
1. Niysan (Nisan): Abiyb (Abib), the First Scriptural Month
Niysan (Nisan), known in the earlier Scriptures as Abiyb (Abib), marks the beginning of the Scriptural month count. The term Abiyb (Abib) refers to a stage of barley development and appears as a month designation in Shamut (Exodus) 13:4.
In Shamut (Exodus) 12:2, YAHUAH establishes the first month in connection with the deliverance of Yisharal from Matsar (Egypt). Pasaha (Passover) is observed on the fourteenth day of this month, as recorded in Shamut (Exodus) 12:6.
In the later fixed Hebrew calendar, Niysan (Nisan) contains 30 days and generally falls between March and April.
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Month number: First
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Earlier Scriptural name: Abiyb (Abib)
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Later calendar name: Niysan (Nisan)
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Length: 30 days
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Approximate Gregorian period: March–April
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Key Scriptural observance: Pasaha (Passover), observed on the fourteenth day
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Key Scriptural references: Shamut (Exodus) 12:2, 12:6, and 13:4
2. Ayuar (Iyar): Zu (Ziv), the Second Scriptural Month
Ayuar (Iyar), called Zu (Ziv) in the earlier Scriptural record, is the second month of the Abariy (Hebrew) calendar.
The ancient name Zu (Ziv) appears in 1 Malakiym (1 Kings) 6:1, which records the beginning of Shalamah’s (Solomon’s) construction of the Ahiykal (Temple) during the second month.
In the later fixed Hebrew calendar, Ayuar contains 29 days and generally falls between April and May.
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Month number: Second
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Earlier Scriptural name: Zu (Ziv)
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Later calendar name: Ayuar (Iyar)
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Length: 29 days
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Approximate Gregorian period: April–May
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Key Scriptural event: Beginning of Shalamah’s (Solomon’s) Ahiykal (Temple) construction
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Key Scriptural reference: 1 Malakiym (1 Kings) 6:1
3. Siyun (Sivan): The Third Scriptural Month
Siyun (Sivan) is the third month of the Abariy (Hebrew) calendar. Its later month name appears in Asatar (Esther) 8:9, reflecting the use of Babylonian-derived calendar terminology in the post-exilic Scriptural record.
Siyun (Sivan) is traditionally associated with Shabua’aut (Shavuot), one of YAHUAH’s Appointed Times. However, the Scriptural timing of Shabua’aut is established through a prescribed count rather than by a fixed date assigned to Siyun.
In the later fixed Abariy (Hebrew) calendar, Siyun contains 30 days and generally overlaps May and June.
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Month number: Third
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Later calendar name: Siyun (Sivan)
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Length: 30 days
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Approximate Gregorian period: May–June
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Key Scriptural reference: Asatar (Esther) 8:9
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Traditional association: Shabua’aut (Shavuot), the Feast of Weeks
4. Tamuz (Tammuz): The Fourth Scriptural Month
Tamuz (Tammuz) is the fourth month of the Abariy (Hebrew) calendar. Its name comes from the later Babaliy (Babylonian) calendar tradition and is not used as a month designation in the earlier Scriptural calendar, where the months were primarily identified by number.
In the later fixed Abariy (Hebrew) calendar, Tamuz contains 29 days and generally falls between June and July.
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Month number: Fourth
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Later calendar name: Tamuz (Tammuz)
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Length: 29 days
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Approximate Gregorian period: June–July
5. Ab (Av): The Fifth Scriptural Month
Ab (Av) is the fifth month of the Abariy (Hebrew) calendar. Although its later name is widely recognized in Yahudiym (Jewish) calendar traditions, the earlier Ta’anak (Old Testament) generally identifies this month by its numerical order.
In the later fixed Abariy (Hebrew) calendar, Ab contains 30 days and usually falls between July and August.
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Month number: Fifth
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Later calendar name: Ab (Av)
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Length: 30 days
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Approximate Gregorian period: July–August
6. Alul (Elul): The Sixth Scriptural Month
Alul (Elul) is the sixth month of the Abariy (Hebrew) calendar. Its name appears in Nahamiyahu (Nehemiah) 6:15, which records the completion of the wall of Yirushalam (Jerusalem) on the twenty-fifth day of the month.
This reference provides an example of the later month names appearing in the post-exilic Ta’anak (Old Testament).
In the later fixed Abariy (Hebrew) calendar, Alul contains 29 days and generally falls between August and September.
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Month number: Sixth
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Later calendar name: Alul (Elul)
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Length: 29 days
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Approximate Gregorian period: August–September
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Key Scriptural event: Completion of the wall of Yirushalam (Jerusalem)
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Key Scriptural reference: Nahamiyahu (Nehemiah) 6:15
7. Tashariy (Tishri): Ataniym (Ethanim), the Seventh Scriptural Month
Tashariy (Tishri), known in the earlier Scriptural record as Ataniym (Ethanim), is the seventh month of the Abariy (Hebrew) calendar. The name Ataniym (Ethanim) appears in 1 Malakiym (1 Kings) 8:2.
The seventh month holds particular importance because it includes several of YAHUAH’s Appointed Times: Yum Tarua’ah (Feast of Trumpets) on the first day, Yum Kapar (Day of Atonement) on the tenth day, and Yum Sakut (Feast of Tabernacles) beginning on the fifteenth day.
In the later fixed Abariy (Hebrew) calendar, Tashariy contains 30 days and generally overlaps September and October.
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Month number: Seventh
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Earlier Scriptural name: Ataniym (Ethanim)
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Later calendar name: Tashariy (Tishri)
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Length: 30 days
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Approximate Gregorian period: September–October
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Key Scriptural observances: Yum Tarua’ah, Yum Kapar, and Yum Sakut
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Key Scriptural references: 1 Malakiym (1 Kings) 8:2; Uiyqara (Leviticus) 23:23–36
8. Hashuan (Cheshvan): Bul, the Eighth Scriptural Month
Hashuan (Cheshvan), called Bul in the earlier Scriptural record, is the eighth month of the Abariy (Hebrew) calendar.
The ancient name Bul appears in1 Malakiym (1 Kings) 6:38, which records the completion of Shalamah’s (Solomon’s) Ahiykal (Temple) during the eighth month.
In the later fixed Abariy (Hebrew) calendar, Hashuan contains either 29 or 30 days, depending on the year, and generally falls between October and November.
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Month number: Eighth
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Earlier Scriptural name: Bul
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Later calendar name: Hashuan (Cheshvan)
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Length: 29 or 30 days
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Approximate Gregorian period: October–November
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Key Scriptural event: Completion of Shalamah’s (Solomon’s) Ahiykal (Temple)
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Key Scriptural reference: 1 Malakiym (1 Kings) 6:38
9. Kasalu (Kislev): The Ninth Scriptural Month
Kasalu (Kislev) is the ninth month of the Abariy (Hebrew) calendar. Its name appears in Zakariyahu (Zechariah) 7:1, where a message is dated to the fourth day of the ninth month.
The use of the name Kasalu (Kislev) illustrates the presence of later calendar terminology in the post-exilic Scriptural record.
In the later fixed Abariy (Hebrew) calendar, Kasalu contains either 29 or 30 days, depending on the year, and generally falls between November and December.
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Month number: Ninth
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Later calendar name: Kasalu (Kislev)
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Length: 29 or 30 days
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Approximate Gregorian period: November–December
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Key Scriptural reference: Zakariyahu (Zechariah) 7:1
10. Tabath (Tevet): The Tenth Scriptural Month
Tabath (Tevet) is the tenth month of the Abariy (Hebrew) calendar. Its name appears in Asatar (Esther) 2:16, which records that Asatar (Esther) was taken to the king during the tenth month, identified as Tabath.
In the later fixed Abariy (Hebrew) calendar, Tabath contains 29 days and generally overlaps December and January.
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Month number: Tenth
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Later calendar name: Tabath (Tevet)
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Length: 29 days
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Approximate Gregorian period: December–January
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Key Scriptural reference: Asatar (Esther) 2:16
11. Shabat (Shevat): The Eleventh Scriptural Month
Shabat (Shevat) is the eleventh month of the Abariy (Hebrew) calendar. Its name appears in Zakariyahu (Zechariah) 1:7, which dates a Scriptural message to the twenty-fourth day of the eleventh month.
In the later fixed Abariy (Hebrew) calendar, Shabat contains 30 days and generally falls between January and February.
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Month number: Eleventh
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Later calendar name: Shabat (Shevat)
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Length: 30 days
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Approximate Gregorian period: January–February
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Key Scriptural reference: Zakariyahu (Zechariah) 1:7
12. Adar: The Twelfth Scriptural Month
Adar is the twelfth month of the Abariy (Hebrew) calendar in a regular year. Its name appears in Asatar (Esther) 3:7, where it is identified as the twelfth month.
Adar is also associated with Puriym (Purim), which commemorates the deliverance recorded in the Book of Asatar (Esther).
In the later fixed Abariy (Hebrew) calendar, Adar contains 29 days and generally falls between February and March.
During a leap year, an additional month called Adar I is inserted before the final month, Adar II. Adar I contains 30 days, while Adar II contains 29 days. In the traditional Yahudiym (Jewish) calendar, Puriym (Purim) is observed in Adar II during leap years.
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Month number: Twelfth in a regular year; Adar II is the thirteenth month in a leap year
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Later calendar name: Adar
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Length: 29 days in a regular year; 30 days for Adar I and 29 days for Adar II in a leap year
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Approximate Gregorian period: February–March, with the additional month extending the calendar during leap years
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Key Scriptural reference: Asatar (Esther) 3:7
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Traditional observance: Puriym (Purim), observed in Adar II during leap years
Why Does the Scriptural (Bible) Mostly Number the Months Instead of Naming Them?
The Numbered Months in the Turah (Torah)
The Turah (Torah) primarily identifies the months by their numerical order, referring to them as “the first month,” “the second month,” and so on, rather than consistently using individual month names. This numbering system carries important Scriptural significance because YAHUAH established the first month in connection with the deliverance of Yisharal (Israel) from Matsar (Egypt), as recorded in Shamut (Exodus) 12:2.
Traditional Yahudiy (Jewish) commentators, including Ramban (Nachmanides), interpret the numbering of the months as a deliberate reminder of the Shamut (Exodus). According to this interpretation, counting the months from the time of deliverance keeps YAHUAH’s redemption of His people at the center of Yisharaliy (Israelite) timekeeping.
Rather than identifying the months solely by their seasonal characteristics or later foreign-derived names, the Scriptural numbering system continually directs attention to the foundational event of Yisharal’s deliverance. This interpretation is discussed in the traditional Jewish commentary on Shamut (Exodus) 12:2.
How Did the Babaliy (Babylonian) Exile Influence the Abariy (Hebrew) Month Names?
The use of individual month names became more prominent in the Ta’anak (Old Testament) during and after the Babaliy (Babylonian) Exile.
Post-exilic books such as Nahamiyahu (Nehemiah), Asatar (Esther), and Zakariyahu (Zechariah) preserve names including Kasalu (Kislev), Siyun (Sivan), and Shabat (Shevat). Earlier Scriptural books, by contrast, primarily identify the months by number or preserve older month names such as Abiyb (Abib), Ziyu (Ziv), Ataniym (Ethanim), and Bul.
The historical and linguistic evidence highlights several important developments:
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Babaliy (Babylonian) influence on month names. The twelve commonly recognized Abariy (Hebrew) month names—from Niysan (Nisan) through Adar—are widely understood to derive from the Babaliy (Babylonian) calendar tradition. Their adoption is generally associated with the period of the exile and the historical developments that followed.
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Month names in post-exilic Scripture. Books written during or after the exile preserve these later month names, providing evidence of their integration into the calendar terminology of the Yahudiy (Jewish) community.
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Gradual development of the calendar tradition. Academic research on ancient Yahudiy (Jewish) calendars, including documentary evidence from Qumran and Elephantine, examines how calendar systems, month names, and timekeeping practices developed across different historical periods. This evidence points to a complex historical development rather than a single, immediate transition from one calendar system to another.
What Were the Pre-Exilic Scriptural Month Names?
The earlier Ta’anak (Old Testament) preserves four ancient month names: Abiyb (Abib), Ziyu (Ziv), Ataniym (Ethanim), and Bul.
These names are closely associated with the agricultural seasons and natural cycles of the land. Their appearance in the earlier Scriptural books provides valuable evidence of the calendar terminology used before the widespread adoption of the later Babaliy (Babylonian)-derived month names.
Historical Note: The surviving pre-exilic Scriptural month names—Abiyb (Abib), Ziyu (Ziv), Ataniym (Ethanim), and Bul—reflect an earlier naming tradition closely connected with seasonal and agricultural cycles. Their preservation alongside the later month names allows researchers to examine how Abariy (Hebrew) calendar terminology developed across different periods of Scriptural history.
Did the Abariy (Hebrew) Calendar Develop Through Multiple Linguistic Traditions?
Some researchers suggest that the development of the Abariy (Hebrew) calendar involved more than simply replacing earlier month names with later Babaliy (Babylonian) terminology.
According to this interpretation, the calendar developed through a bilingual and bicultural process involving interaction among Abariy (Hebrew), Babaliy (Babylonian), and other ancient Northwest Semitic linguistic traditions.
Researchers examining the etymology of individual month names have also explored possible linguistic connections with earlier Abariy (Hebrew) and Phoenician forms. These proposals should be evaluated on a name-by-name basis and do not necessarily demonstrate that all later month names originated from the same linguistic tradition.
Such research highlights the importance of distinguishing between the historical origin of a month name, its adoption into another language, and its eventual appearance in the surviving Scriptural manuscripts.
What Do the Numbered and Named Scriptural Months Teach Us?
The numbered months and named months preserved in the Ta’anak (Old Testament) provide two complementary perspectives on the history of the Scriptural (Biblical) calendar.
The numbered months, beginning with the first month established in Shamut (Exodus) 12:2, emphasize the Scriptural significance of YAHUAH’s deliverance of Yisharal from Matsar (Egypt). Traditional Yahudiy (Jewish) commentary further interprets this numbering system as a continuing reminder of that deliverance.
The named months—including both the earlier seasonal names and the later Babaliy (Babylonian)-derived names—preserve valuable evidence of the historical and linguistic development of Abariy (Hebrew) timekeeping.
Together, these traditions help truth seekers understand how the Scriptural month names were recorded, how calendar terminology developed over time, and why examining the original Abariy (Hebrew) text remains essential for studying YAHUAH’s Appointed Times.
How Does the Abariy (Hebrew) Calendar Handle Leap Years?
The Abariy (Hebrew) calendar is lunisolar, meaning its months follow the lunar cycle while its years remain aligned with the solar year. A lunar month averages approximately 29.5 days, so calendar months contain either 29 or 30 days. In the later fixed Abariy (Hebrew) calendar, Hashuan (Cheshvan) and Kasalu (Kislev) may contain either 29 or 30 days, depending on the structure of the year.
Twelve lunar months are approximately 11 days shorter than a solar year. Without periodic adjustment, this difference would gradually cause the Scriptural Feasts, including Pasaha (Passover), to drift away from their appointed seasons.
To maintain seasonal alignment, the later fixed Abariy (Hebrew) calendar follows the 19-year Metonic cycle, adding an extra month in seven of every nineteen years. This system keeps the lunar months aligned with the solar year and preserves the seasonal timing of the Scriptural (Biblical) calendar.
When Does the Abariy (Hebrew) Calendar Add a Leap Month?
The leap-year system of the later fixed Abariy (Hebrew) calendar follows these principles:
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Seven leap years in a nineteen-year cycle. Years 3, 6, 8, 11, 14, 17, and 19 include an additional month.
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Adar I and Adar II. The additional month, Adar I, is inserted immediately before the regular Adar, which then becomes Adar II. Adar I contains 30 days, while Adar II contains 29 days.
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Puriym (Purim) during leap years. The month of Adar is mentioned in Asatar (Esther) 3:7, while the observance of Puriym (Purim) is established in Asatar (Esther) 9:20–22. In the later fixed Yahudiy (Jewish) calendar, Puriym is observed in Adar II rather than Adar I during leap years.
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Seasonal alignment of the Scriptural Feasts. The addition of a leap month prevents the lunar months from gradually drifting through the solar year, helping preserve the seasonal placement of YAHUAH’s Appointed Times (Moadiym), including Pasaha (Passover).
Why Is the Leap-Year Cycle Important for YAHUAH’s Appointed Times?
The leap-year system illustrates how the later fixed Abariy (Hebrew) calendar coordinates its lunar months with the solar year. By periodically adding a thirteenth month, the calendar maintains the seasonal alignment of the Scriptural Feasts and the agricultural seasons associated with them.
For truth seekers studying YAHUAH’s Appointed Times , it is important to distinguish between the Scriptural instructions concerning the months and appointed seasons and the later fixed calendar system used to calculate leap years.
The 19-year Metonic cycle describes the established leap-year pattern of the later fixed Abariy (Hebrew) calendar; however, it is not explicitly prescribed in the Turah (Torah). Understanding this distinction helps readers differentiate between the Scriptural commands and the later calendrical methods developed to keep the calendar aligned with the seasons.
Why Do Abariy (Hebrew) Month Names Have Different Spellings, Such as “Cheshvan” and “Iyyar”?
Variations in the spelling of Abariy (Hebrew) month names result from several factors, including transliteration methods, pronunciation traditions, and differences among historical manuscript traditions. Because ancient Abariy (Hebrew) writing primarily recorded consonants, later systems of vocalization and modern transliteration practices often produce different English spellings for the same month.
Understanding these variations helps readers recognize equivalent month names when studying the Scriptural (Biblical) calendar, ancient manuscripts, historical commentaries, and modern translations.
Common Variations in Abariy (Hebrew) Month Names
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Niysan (Nisan/Nissan): The doubled “s” in Nissan reflects a transliteration preference rather than a different Abariy (Hebrew) word or a separate month.
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Ayuar (Iyar/Iyyar): These spellings result from differences in transliteration and vocalization traditions. The Kaufmann and Parma Codices provide examples of historical spelling and vocalization variations associated with the same Abariy (Hebrew) month.
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Hashuan (Cheshvan/Marcheshvan): Both Cheshvan and Marcheshvan appear in historical and modern calendar sources. Marcheshvan is the longer traditional form, while Cheshvan is its shortened equivalent. The origin and meaning of the prefix “Mar” continue to be discussed in both scholarly research and traditional Yahudiy (Jewish) commentaries.
Study Tip: When researching Abariy (Hebrew) month names, search for alternative spellings such as “Cheshvan” and “Marcheshvan,” or “Iyar” and “Iyyar.” Manuscripts, historical commentaries, Bible translations, digital archives, and academic resources may index the same month under different spellings, even though they refer to the same period in the Scriptural (Biblical) calendar.
Which Scriptural (Biblical) Feasts Fall in Each Abariy (Hebrew) Month?
Understanding which Abariy (Hebrew) month corresponds to each Scriptural Feast provides an essential foundation for studying both the Ta’anak (Old Testament) and the Bariyt Hadash (New Testament). When the Scriptures mention a specific month, recognizing the Moadiym (Appointed Times) associated with that month helps readers understand the historical setting, prophetic significance, and covenant relationship between YAHUAH and Yisharal (Israel).
The first month, Abiyb (Abib), later known as Niysan (Nisan), marks the beginning of YAHUAH’s appointed calendar. It includes Pasaha (Passover) on the fourteenth day, followed by the Feast of Matsah (Unleavened Bread) beginning on the fifteenth day. Shabua’aut (Shavuot), or the Feast of Weeks, is traditionally associated with Siyun (Sivan), although the Scriptures determine its observance by counting seven complete weeks rather than assigning it to a fixed calendar date.
The seventh month, Tashariy (Tishri), contains three of the most significant Moadiym (Appointed Times): Yum Tarua’ah (Feast of Trumpets), Yum Kapar (Day of Atonement), and Yum Sakut (Feast of Tabernacles). Together, these observances form the prophetic climax of the Scriptural calendar.
Puriym (Purim) is traditionally observed during Adar, or Adar II in leap years under the later Yahudiy (Jewish) calendar. Its observance commemorates YAHUAH’s deliverance of His people as recorded in the Book of Asatar (Esther).
Quick Reference: Scriptural Feasts and Their Abariy (Hebrew) Months
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Abiyb (Abib), later Niysan (Nisan) — Pasaha (Passover) on the fourteenth day and the Feast of Matsah (Unleavened Bread) beginning on the fifteenth day (Shamut (Exodus) 12:2–6; Uiyqara (Leviticus) 23:5–6).
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Siyun (Sivan) — Shabua’aut (Shavuot), the Feast of Weeks, traditionally associated with this month. The Scriptures determine its observance by counting seven complete weeks and fifty days (Uiyqara (Leviticus) 23:15–16; Dabariym (Deuteronomy) 16:9–10).
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Tashariy (Tishri) — Yum Tarua’ah (Feast of Trumpets) on the first day, Yum Kapar (Day of Atonement) on the tenth day, and Yum Sakut (Feast of Tabernacles) beginning on the fifteenth day (Uiyqara (Leviticus) 23:23–36).
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Adar (or Adar II during leap years in the later Yahudiy (Jewish) calendar) — Puriym (Purim), traditionally observed on the fourteenth and fifteenth days in remembrance of the events recorded in the Book of Asatar (Esther) (Asatar (Esther) 3:7; 9:20–22).
Historical and Calendar Note
Traditional Yahudiy (Jewish) references, including Chabad and My Jewish Learning, explain these month-to-feast relationships according to the later Abariy (Hebrew) calendar. These resources provide useful historical comparisons when examining the relationship between the Scriptural calendar, later Jewish calendar traditions, and the timing of YAHUAH’s Moadiym (Appointed Times).
At the same time, the Turah (Torah) remains the primary authority for the dates and observance of YAHUAH’s Appointed Times. While the Scriptures clearly identify the months and dates of several feasts, researchers and religious communities continue to differ in their interpretation of certain calendar details, particularly the relationship between Pasaha (Passover) on the fourteenth day of the first month and the Feast of Matsah (Unleavened Bread) beginning on the fifteenth day.
Distinguishing between the explicit instructions of the Turah (Torah), later calendar traditions, and modern interpretations allows truth seekers to study YAHUAH’s Scriptural Feast Calendar with greater historical, textual, and manuscript-based understanding.
How Does Promote The Truth Approach Month-Name Research?
At Promote The Truth, our research begins with the earliest available manuscripts, not with later traditions or modern transliterations. Rather than relying on a single English rendering, we compare Abariy (Hebrew) and Aramiyt (Aramaic) manuscript evidence side by side to better understand how Scriptural month names, terminology, and historical context have been preserved. This manuscript-first approach reveals linguistic and theological details that are often obscured in later translations, particularly for month names such as Abiyb (Abib) and Ataniym (Ethanim), whose meanings are closely connected to key events recorded throughout the Scriptures.
To continue your study, explore these in-depth manuscript resources:
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Discover how manuscript evidence shapes the restoration decisions behind the Truth Scriptures and learn why restoring the original Abariy (Hebrew) and Aramiyt (Aramaic) terminology matters.
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Explore the complete study on the Scriptural (Biblical) Pasaha (Passover) Date to understand how Niysan (Nisan) 14 is determined from the Scriptural and manuscript evidence.
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Learn how the Sighted Moon Calendar explains the role of moon sighting, the New Moon, and the Scriptural calendar in determining the appointed times established by YAHUAH.
What This Reference Gets Right, and What Most Guides Skip
Most month name lists stop at pronunciation and a festival footnote. That misses the real value of the numbered versus named distinction. The Turah’s (Torah’s) insistence on counting from the Shamut (Exodus) is not a stylistic quirk. It is a theological argument embedded in the calendar itself, and readers who skip past it into the Babaliy (Babylonian) names miss why the earlier books read so differently from Nahamiyahu (Nehemiah) or Asatar (Esther).
What This Reference Gets Right, and What Most Most Guides Overlook
Many references on the Abariy (Hebrew) months focus primarily on pronunciation, the modern month names, and their associated Feasts. While helpful, that approach often overlooks one of the most important distinctions preserved in the Scriptures: the transition from the original Scriptural month designations to the later Babaliy (Babylonian) names.
The Turah (Torah) consistently identifies the months by their numerical order beginning with the Shamut (Exodus), emphasizing YAHUAH’s redemption of Yisharal as the foundation of the Scriptural calendar. This pattern is not merely a literary style but reflects a theological framework embedded within the calendar itself. By contrast, books written after the Babaliy (Babylonian) Exile, such as Nahamiyahu (Nehemiah) and Asatar (Esther), introduce month names that became common during the post-exilic period.
The historical evidence also suggests a more nuanced picture than the common explanation that the Babaliy (Babylonian) names were simply adopted after the exile. The manuscript record points to a gradual and layered development in which both the original numerical designations and the later month names appear within different historical settings. Understanding that distinction helps readers better recognize the historical context of a passage, appreciate the development of the Scriptural calendar, and understand why earlier books emphasize ordinal months while later books frequently use named months.
If you take one lesson from this reference, begin by learning the original pre-exilic month names—Abiyb (Abib), Ziyu (Ziv), Ataniym (Ethanim), and Bul. These Scriptural names are relatively uncommon, yet they preserve valuable agricultural, historical, and covenantal significance. Becoming familiar with them will help you recognize the transition between the pre-exilic and post-exilic periods and provide a stronger foundation for understanding the Scriptural calendar and the manuscript evidence that preserves it.
— Maria
Go Deeper With Truth Scriptures and Guided Study
Understanding the months is one thread in a much larger restoration project. Promote the truth’s core work is a manuscript based translation, the Truth Scriptures, built from ancient Abariy (Hebrew) and Aramiyt (Aramaic) sources rather than layered on top of centuries of downstream English renderings. Names, dates, and calendar terms get restored to their original form instead of smoothed over for convenience.
Go Deeper With the Truth Scriptures and Guided Study
Understanding the Abariy (Hebrew) months is only one part of a much larger journey into the original Scriptures. At Promote The Truth, our mission is to restore the original message of the Scriptures through careful manuscript research. The Truth Scriptures are translated directly from ancient Abariy (Hebrew) and Aramiyt (Aramaic) manuscripts, restoring the original Set-Apart Names, Scriptural terminology, and calendar designations that are often replaced or obscured in many modern translations.
If you want to study the Scriptures as closely as possible to their earliest available sources, explore the Truth Scriptures Digital Collection. You’ll discover the restored Scriptural text, including original names such as Abiyb (Abib) and Ataniym (Ethanim), along with many other restored terms that help illuminate the historical and linguistic context of the Scriptures.
If you prefer a guided learning experience, join one of the PTT “RENEWED” Virtual Retreats, where Scripture, the Scriptural calendar, the Set-Apart Name, manuscript evidence, and restoration topics are studied in depth. Each session gives you the opportunity to learn directly from the manuscript evidence, ask questions, and deepen your understanding alongside other truth seekers.
Begin your restoration journey today with the Truth Scriptures Digital Collection, or reserve your place in the next PTT “RENEWED” Virtual Retreat and experience the Scriptures through the lens of the original Abariy (Hebrew) and Aramiyt (Aramaic) manuscripts.
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Frequently Asked Questions About Scriptural (Biblical) Month Names
What Are the 12 Months in the Scriptures (Bible)?
The twelve months of the Scriptural (Biblical) calendar, listed in order from the first month, are Abiyb (Abib), later Niysan (Nisan); Ayuar (Iyar), formerly Zu (Ziv); Siyun (Sivan); Tamuz (Tammuz); Ab (Av); Alul (Elul); Ataniym (Ethanim), later Tashariy (Tishri); Bul, later Hashuan (Cheshvan); Kasalu (Kislev); Tabath (Tevet); Shabat (Shevat); and Adar.
The Turah (Torah) primarily identifies the months by their numerical order, while the Ta’anak (Old Testament) also preserves earlier month names such as Abiyb (Abib), Zu (Ziv), Ataniym (Ethanim), and Bul. The later Babaliy (Babylonian) month names became widely used during and after the exile.
What Does Each Month ReWhat Does Each Month Represent in Scripture?
The months of the Abariy (Hebrew) calendar provide the chronological framework for YAHUAH’s Appointed Times (Moadiym), the agricultural seasons, and many of the significant events recorded throughout the Ta’anak (Old Testament).
For example, Abiyb (Abib), later called Niysan (Nisan), is the first Scriptural month and includes Pasaha (Passover), commemorating YAHUAH’s deliverance of Yisharal (Israel) from Matsar (Egypt). The seventh month, Ataniym (Ethanim), later called Tashariy (Tishri), includes Yum Tarua’ah (Feast of Trumpets), Yum Kapar (Day of Atonement), and Yum Sakut (Feast of Tabernacles).
Other months are associated with agricultural cycles, historical events, or developments in calendar terminology. However, Scripture does not assign a specific feast or symbolic meaning to every month.
What Are the Names of the 12 Abariy (Hebrew) Months?
The twelve month names commonly used in the later Abariy (Hebrew) calendar are Niysan (Nisan), Ayuar (Iyar), Siyun (Sivan), Tamuz (Tammuz), Ab (Av), Alul (Elul), Tashariy (Tishri), Hashuan (Cheshvan), Kasalu (Kislev), Tabath (Tevet), Shabat (Shevat), and Adar.
These names reflect the historical influence of the Babaliy (Babylonian) calendar tradition during and after the exile. Earlier Scriptural passages generally identify the months by number, although some preserve ancient names such as Abiyb (Abib), Zu (Ziv), Ataniym (Ethanim), and Bul.
Studying both naming traditions helps readers distinguish between the original Scriptural (Biblical) month designations and the later names adopted within the traditional Abariy (Hebrew) calendar.
Why Does the Abariy (Hebrew) Calendar Sometimes Have 13 Months?
The Abariy (Hebrew) calendar is lunisolar, meaning its months follow the lunar cycle while its years remain aligned with the solar seasons. Because twelve lunar months are approximately eleven days shorter than a solar year, an additional month is periodically added to maintain seasonal alignment.
In the later fixed Abariy (Hebrew) calendar, a leap month called Adar I is inserted before the regular Adar, which then becomes Adar II. This occurs seven times within a 19-year Metonic cycle, specifically in years 3, 6, 8, 11, 14, 17, and 19.
The additional month helps preserve the seasonal timing of observances such as Pasaha (Passover) and keeps the lunar calendar aligned with the agricultural seasons associated with YAHUAH’s Appointed Times (Moadiym).
The fixed 19-year Metonic cycle belongs to the later Abariy (Hebrew) calendar tradition and is not explicitly prescribed in the Turah (Torah).