When the true year starts11/5989 – 12/5989 [January 2017 Roman Date (5777 Yehuwthíy date)] - Yruwshâ

When the true year starts 11/5989 – 12/5989 [January 2017 Roman Date (5777 Yehuwthíy date)] - Yruwshâláim, Yisrâ’Ë´l First Day Second Day Third Day Fourth Day Fifth Day Sixth Day Shabbâ´th 1 11/3 5:34/17:23 2 11/4 5:35/17:22 3 11/5 5:35/17:20 4 11/6 5:36/17:19 5 11/7 5:37/17:18 6 11/8 5:37/17:16 7 11/9 5:38/17:15 8 11/10 5:39/17:14 9 11/11 5:39/17:13 10 11/12 5:40/17:12 11 11/13 5:41/17:10 12 11/14 5:41/17:09 13 11/15 5:42/17:08 14 11/16 5:43/17:07 15 11/17 5:43/17:06 16 11/18 5:44/17:04 17 11/19 5:45/17:03 18 11/20 5:46/17:02 19 11/21 5:46/17:01 20 11/22 5:47/17:00 21 11/23 5:48/16:59 22 11/24 5:49/16:58 23 11/25 5:49/16:57 24 11/26 5:50/16:56 25 11/27 5:51/16:55 26 11/28 5:52/16:54 27 11/29 5:52/16:53 28 11/30 Conjunction – 2:07 5:53/16:52 29 12/1/5989 5:54/16:51 30 12/2 5:55/16:50 31 12/3 5:56/16:49 But why does it matter should it not be news years tomorrow?? Well we are told to be separated from the world true?? In 46 B.C.E. the Roman emperor Julius Caesar first established January 1 as New Year’s day. Janus was the Roman god of doors and gates, and had two faces, one looking forward and one back. Caesar felt that the month named after this god (“January”) would be the appropriate “door” to the year. Caesar celebrated the first January 1 New Year by ordering the violent routing of revolutionary Jewish forces in the Galilee. Eyewitnesses say blood flowed in the streets. In later years, Roman pagans observed the New Year by engaging in drunken orgies—a ritual they believed constituted a personal re-enacting of the chaotic world that existed before the cosmos was ordered by the gods. https://www.simpletoremember.com/articles/a/newyearshistory/ History of the Months / Days and the Meanings of their Names The original Roman year had 10 named months Martius “March”, Aprilis “April”, Maius “May”, Junius “June”, Quintilis “July”, Sextilis “August”, September “September”, October “October”, November “November”, December “December”, and probably two unnamed months in the dead of winter when not much happened in agriculture. The year began with Martius “March”. Numa Pompilius, the second king of Rome circa 700 BC, added the two months Januarius “January” and Februarius “February”. He also moved the beginning of the year from Marius to Januarius and changed the number of days in several months to be odd, a lucky number. After Februarius there was occasionally an additional month of Intercalaris “intercalendar”. This is the origin of the leap-year day being in February. In 46 BC, Julius Caesar reformed the Roman calendar (hence the Julian calendar) changing the number of days in many months and removing Intercalaris. January—Janus’s month Middle English Januarie Latin Januarius “of Janus” Latin Janu(s) “Janus” + -arius “ary (pertaining to)” Latin Januarius mensis “month of Janus” Janus is the Roman god of gates and doorways, depicted with two faces looking in opposite directions. His festival month is January. Januarius had 29 days, until Julius when it became 31 days long. https://www.simpletoremember.com/articles/a/pagandaymonth/ Theology and Functions While the fundamental nature of Janus is debated, in most modern scholars' view the set of the god's functions may be seen as being organized around a simple principle: that of presiding over all beginnings and transitions, whether abstract or concrete, sacred or profane. Interpretations concerning the god's fundamental nature either limit it to this general function or emphasize a concrete or particular aspect of it (identifying him with light the sun, the moon, time, movement, the year, doorways, bridges etc.) or see in the god a sort of cosmological principle, i. e. interpret him as a uranic deity. Almost all these modern interpretations were originally formulated by the ancients. The function of 'god of beginnings' has been clearly expressed in numerous ancient sources, among them most notably perhaps Cicero, Ovid and Varro. As a god of motion he looks after passages, causes actions to start and presides over all beginnings, and since movement and change are bivalent, he has a double nature, symbolized in his two headed image. He has under his tutelage the stepping in and out of the door of homes, the ianua, which took its name from him, and not viceversa. Similarly his tutelage extends to the covered passages named iani and foremost to the gates of the city, including the cultic gate called the Argiletum, named Ianus Geminus or Porta Ianualis from which he protects Rome against the Sabines. He is also present at the Sororium Tigillum, where he guards the terminus of the ways into Rome from Latium. He has an altar, later a temple near the Porta Carmentalis, where the road leading to Veii ended, as well as being present on the Janiculum, a gateway from Rome out to Etruria. The connexion of the notions of beginning (principium), movement, transition (eundo), and thence time has been clearly expressed by Cicero. In general, Janus is at the origin of time as the guardian of the gates of Heaven: Jupiter himself moves forth and back because of Janus's working. In one of his temples, probably that of Forum Holitorium, the hands of his statue were positioned to signify the number 355 (the number of days in a year), later 365, symbolically expressing his mastership over time. He presides over the concrete and abstract beginnings of the world, such as religion and the gods themselves, he too holds the access to Heaven and other gods: this is the reason why men must invoke him first, regardless of the god they want to pray or placate. He is the initiator of human life, of new historical ages, and financial enterprises: according to myth he was the first to mint coins and the as, first coin of the libral series, bears his effigy on one face. Janus frequently symbolized change and transitions such as the progress of future to past, from one condition to another, from one vision to another, and young people's growth to adulthood. He was represented time, because he could see into the past with one face and into the future with the other. Hence, Janus was worshipped at the beginnings of the harvest and planting times, as well as at marriages, deaths and other beginnings. He represented the middle ground between barbarism and civilization, rural and urban, youth and adulthood. Having jurisdiction over beginnings Janus had an intrinsic association with omens and auspices. Leonhard Schmitz suggests that he was likely the most important god in the Roman archaic pantheon. He was often invoked together with Iuppiter (Jupiter). According to Macrobius citing Nigidius Figulus and Cicero, Janus and Jana (Diana) are a pair of divinities, worshipped as Apollo or the sun and moon, whence Janus received sacrifices before all the others, because through him is apparent the way of access to the desired deity. A similar solar interpretation has been offered by A. Audin who interprets the god as the issue of a long process of development, starting with the Sumeric cultures, from the two solar pillars located on the eastern side of temples, each of them marking the direction of the rising sun at the dates of the two solstices: the southeastern corresponding to the Winter and the northeastern to the Summer solstice. These two pillars would be at the origin of the theology of the divine twins, one of whom is mortal (related to the NE pillar, as confining with the region where the sun does not shine) and the other is immortal (related to the SE pillar and the region where the sun always shines). Later these iconographic models evolved in the Middle East and Egypt into a single column representing two torsos and finally a single body with two heads looking at opposite directions. Numa built the Ianus geminus (also Janus Bifrons, Janus Quirinus or Portae Belli), a passage ritually opened at times of war, and shut again when Roman arms rested. It formed a walled enclosure with gates at each end, situated between the old Roman Forum and that of Julius Caesar, which had been consecrated by Numa Pompilius himself. About the exact location and aspect of the temple there has been much debate among scholars. In wartime the gates of the Janus were opened, and in its interior sacrifices and vaticinia were held, to forecast the outcome of military deeds. The doors were closed only during peacetime, an extremely rare event. The function of the Ianus Geminus was supposed to be a sort of good omen: in time of peace it was said to close the wars within or to keep peace inside; in times of war it was said to be open to allow the return of the people on duty. A temple of Janus is said to have been consecrated by the consul Gaius Duilius in 260 BCE after the Battle of Mylae in the Forum Holitorium. It contained a statue of the god with the right hand showing the number 300 and the left the number 65, i. e. the length in days of the solar year, and twelve altars, one for each month. The four-sided structure known as the Arch of Janus in the Forum Transitorium dates from the 1st century CE: according to common opinion it was built by the Emperor Domitian. However American scholars L. Ross Taylor and L. Adams Holland on the grounds of a passage of Statius maintain that it was an earlier structure (tradition has it the Ianus Quadrifrons was brought to Rome from Falerii) and that Domitian only surrounded it with his new forum. In fact the building of the Forum Transitorium was completed and inaugurated by Nerva in 96 CE http://www.crystalinks.com/janus.html Janus Geminus, which was actually a shrine of Janus at the north side of the Forum. It was a simple rectangular bronze structure with double doors at each end. Traditionally, the doors of this shrine were left open in time of war and were kept closed when Rome was at peace. According to the Roman historian Livy, the gates were closed only twice in all the long period between Numa Pompilius (7th century bc) and Augustus (1st century bc). Roman religion, also called Roman mythology, beliefs and practices of the inhabitants of the Italian peninsula from ancient times until the ascendancy of Christianity in the 4th century ad. Janus, who had no Greek equivalent, was worshiped beside the Forum in a small shrine with double doors at either end and originated either from a divine power that regulated the passage over running water or rather, perhaps, from sacred doorways like those found on the art of Bronze Age Mycenae. Janus originally stood for the magic of the door of a private house or hut and later became a part of the state religion. The gates of his temple were formally closed when the state was at peace, a custom going back to the primitive war magic that required armies to march out to battle by this properly sanctified route. Vesta, too, passed from the home to the state, always retaining a circular temple reminiscent of the primitive huts whose form can be reconstructed from traces left in the earth and from surviving funerary urns. Vesta’s shrine contained the eternal fire, but the absence of a statue indicates that it preceded the anthropomorphic period; its correspondence with the Indian garhapatya, “house-father’s fire,” suggest an origin prior to the time of the differentiation of the Indo-European-speaking peoples. The cultic site just outside the area of the primitive Palatine settlement indicates that there had been a form of fire worship even earlier than Vesta’s (dedicated to the deity Caca) on the Palatine itself. The cult of Vesta, tended by her Virgins, continued to flourish until the end of antiquity, endowed with an important role in the sacred protectorship of Rome. https://www.britannica.com/topic/Roman-religion If you have anything that ive missed please comment below Pictures & Calender Arch of Janus in the Forum Boarium, framing the Church of St. George, Velabro The god Janus, beardless, Roman coin; in the Bibliothèque Nationale, Paris Larousse Calender http://yahuwshua.org/en/5987-5993.html#January2017