Passover Study

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By Bishop Roman Sanchez

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Introduction The issue of when YAHOWAH’s Passover should be celebrated has been debated for many centuries and this was a surprise to me when we began to really dig deep into the issue. For the believers in the Assembly of YAHOWAH the Eternal we were astonished to realize that we were making history, because up until a few years ago we were observing Passover the wrong way!

We learned in our research that not only was the Passover observance a serious issue in the 2 nd century assembly of true believers but the Passover was virtually wiped out by either: a) Jewish misinterpretation of the Hebrew Scriptures and/or b) the Roman Catholic Easter take­over which replaced YAHOWAH’s Passover celebration in the early assemblies.

The question of when YAHOWAH’s Passover should be kept, has been for many centuries, so the Assembly of YAHOWAH the Eternal found it necessary to set the record straight because we have people here in Vancouver who claim to be believers of YAHOWAH but they are teaching the wrong Passover.

Part of the problem with most of this needless squabbling over the centuries is that many simply don’t read or understand the Word of YAHOWAH! People believe their religious leaders without checking the Word to verify the facts and most importantly they leave YAHOWAH and YAHO­Hoshu­WAH our Saviour out of the picture.

This controversy started in YAHOWAH’s assembly of true believers when it was attacked from within by someone we thought was a believer and follower of YAHO­Hoshu­WAH the true Messiah. She unfortunately proved to be “not one of us” as she started to rebel against the assembly. It is true what Saul the apostle wrote in 1 st Timothy 4:1,2: Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron;

As true believers and followers of YAHO­Hoshu­WAH we have responded to this heresy which we will discuss, by writing this dissertation for everyone to read and study. Of the many subjects we will explore, one particular phrase will be systematically investigated; the Hebrew term “ben ha arbayim” ~Iy'B.r;['h !yeB which is found in the King James Version of the scriptures as “in the evening” in Exodus 12:6.

Today there are two camps that are diametrically apart in their understanding of this phrase; some say it means when the sun starts to decline at 3 pm, while the other argument is that is means twilight/dusk the time between sundown and darkness. As westerners we are unfamiliar with these middle­eastern terms often found in the Scriptures, therefore we will examine these terms and find their true meaning.

Today as we live out the last days of our world system, YAHOWAH is allowing a small group of people to put together and practise His Truth. YAHOWAH prophesied many centuries ago that His truth would be restored to this earth in Acts 3: 19­21: Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of YAHOWAH; And he shall send YAHO­Hoshu­WAH the messiah, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which YAHOWAH hath spoken by the mouth of all his consecrated prophets since the world began.

I believe even Sir Isaac Newton might have referred to us when he made the following prediction: "About the time of the end, a body of men will be raised up who will turn their attention to the Prophecies, and insist upon their literal interpretation, in the midst of much clamor and opposition." Sir Issac Newton 1642­1727

The times of restitution are here right now! May YAHOWAH give all his people the power and strength to follow His Son’s example, even unto death. This is my earnest prayer in YAHO­Hoshu­WAH’s name.

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I would like to also thank the following for all their great help; my wife, Wynn, for her encouragement and help with designs, charts, and graphics; as well as Weston for all his great help on the computer; brother YAHO­Hanan for his reference books, and a special thanks to Bishop Gordon K. Pearce because of his steadfastness in the Truth.

YAHOWAH inspired Bishop Gordon K. Pearce to take a closer look into this Passover controversy this year, but unfortunately it split the Assembly because a certain member was jealousy of her so­called “position” in the assembly and refused to be corrected by YAHOWAH’s spirit. Instead of keeping the peace and letting the information speak for itself, this member took it upon herself to rebel and introduce heresy into the Assembly, consequently YAHOWAH removed her.

This study is written to help the bible student understand when YAHOWAH’s Passover should be observed and help us all to understand how important His feast days are to our well­being. Amen.

Brother Roman Sanchez R.K.T., A.G.Y. June 1, 2005

Personal Note from the Author For the Revised 2006 Edition of YAHOWAH’s Passover

I’m saddened today to inform the Assembly of YAHOWAH the Eternal that our dear brother in the faith, Bishop Gordon Keith Pearce passed away at 3:30 am. After many weeks in the hospital, fighting numerous ailments, Bishop Gordon K. Pearce died and went to YAHOWAH, after 49 years of research in YAHOWAH’s Truth.

As followers of YAHO­Hoshu­WAH are hope is centered on YAHOWAH who is our only salvation and hope! As we mature and take on the image and likeness of YAHO­Hoshu­WAH our Saviour, our aversion to this system grows, to a point where we want to leave this earth. However like the Apostle Saul, who also desired to be with the Messiah, he continued on earth to help others come to the faith.

This is exactly what we told Gordon the night we visited him before he died, I thanked him for being strong in the faith and helping us over the years. We have the utmost respect for him, because he didn’t give up, even when the going was very tough for him. We consider it an honour to have known him, and we thank YAHOWAH for having allowed Bishop Gordon Keith Pearce to die in the Faith.

YAHOWAH in His Great Wisdom ordains certain leaders in His assembly, and provides the tools to complete the work that needs to be done, and Gordon was given those tools. Therefore, we bless YAHOWAH, YAHO­Hoshu­WAH, and the Rowach Kodesh for guiding us, and we hope and pray to see Gordon Keith Pearce again in the 1 st Resurrection with the rest of the True and Obedient Followers of YAHO­Hoshu­WAH. Amen.

Bishop Roman Sanchez R.K.T., A.G.Y. May 3, 2006

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Introduction to Expanded Edition Praise YAHOWAH in YAHO­Hoshu­WAH's Great and Wonderful name. You may be asking why another edition when the previous one was acceptable?

I found it necessary to re­word certain sections of our previous publication, plus delete other sections of the earlier edition, not because they were not relevant, but in the long run they were not necessarily important to have in the study.

Also it shouldn’t come as any big surprise that this assembly is still being harassed by a false prophet here in Vancouver who insists on promoting her “15 Day” Passover theory despite the clear and concise evidence to the contrary. It is for this reason and many others that I was motivated to re­work and expand this Passover study in the fall of 2008.

I hope and pray that this will not be the last one, as I found it a great pleasure to continue looking for even more evidence that will destroy and annihilate the pagan and false “15 day” Passover as this study will do for everyone who is willing to study the evidence!

We pray in YAHO­Hoshu­WAH's name that this study will help everyone truly understand the fundamental differences between the true Passover of YAHOWAH and the counterfeit Passover that is celebrated by most Jews and other apostates on the 15 day of Abib.

May YAHOWAH bless you and your families as you study this dissertation on the legitimate Passover of YAHOWAH! November 22, 2008 Bishop Roman Sanchez R. K. T. A. G. Y.

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Chapter one In the beginning The book of Genesis is a book of beginnings, a book that gives the account of our earth, planets, stars, angels, archangels, and the whole universe in general. It tells of Lucifer a perfect angel next to YAHOWAH who rebelled, because of his pride, and became Satan the devil, the great adversary against YAHOWAH the Father. The book of Genesis describes the re­creation of the earth after Satan fought YAHOWAH and his angels; how YAHOWAH re­created the animals, plant life and human beings within a six­day period. It records the special creation of our ancestor (of the royal kingly line) Adam and his wife Chawah (mistranslated Eve). Genesis also reports the mercy of YAHOWAH by allowing a righteous seed to be carried through the global flood of Noah’s day through his son Shem the first Semite (and ultimately the ONLY Righteous Seed who became YAHO­Hoshu­WAH the Messiah).

We read in Genesis (and the book of Jasher) that Shem brought forth many children but one of them was named Eber or Hebrew, and this (Eber, Hebrew) branch brought forth Abraham and he became the Father of many nations. Through the promises of YAHOWAH to him and his children, we are told that his bloodline would bring about great prosperity and even salvation unto the world (through YAHO­Hoshu­ WAH the Messiah who was born through the tribe of Judah/Yaho­dah).

The stories of the first judges, the first priest­hood, the first tabernacle; the first righteous king of Israel called David and many other “firsts” are recorded in the book of Genesis. Through the line of David we eventually arrive to the beginning of New Covenant era as YAHOWAH allows a young virgin called Miriam (a descendent of King David) to be the mother to Our Redeemer and Saviour YAHO­Hoshu­WAH the Messiah, The Anointed of YAHOWAH. The book of beginnings is also a book of hope and inspiration; we read of the many men and women that conformed to YAHOWAH instructions and were blessed. One great example of faith and obedience is Abraham, the father of all righteous and obedient true believers and Sarah his wife who is a “mother” type to all present and future believers. The prophet Enoch/Hanoch is another great example for us to follow; this man was so loved of YAHOWAH that he was taken away in a flying vehicle to Paradise without “tasting” death. The prophet Eli­YAHO is another one who was taken away without seeing death. These were great men of YAHOWAH and great examples of obedience and humbleness, and the prophecies of YAHOWAH through His Son YAHO­Hoshu­WAH clearly show these two men will come back in the near future to fight against the Beast system that is being set up in Europe.

Now to understand any Hebrew word or phrase in the bible we think it is a really “good” idea to begin from the very beginning. We begin our investigation in the book of Genesis to understand the time cycles of YAHOWAH to determine the proper time to keep His Passover. YAHOWAH created the day and the night, the weeks and the months of the year, so let’s turn to Genesis 1:3­4 (from Dake’s Annotated Bible): v3

and Aloahyim (Almighty One in Hebrew) said, let there be light, and there was light

v4

and Aloahyim saw the light that it was beautiful, and Aloahyim divided the light from the darkness

v5

and Aloahyim called the light Day, and the darkness he called Night, and the Evening and the Morning were the first day.

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Genesis 1:5 in Hebrew:

hlyl )rq j$xlw ewy rw)l eyhl) )rqYw . dx) ewy rqb br( According to His Word, YAHOWAH begins the day at sunset called ereb br( (Strong’s Hebrew Dictionary #6153), (“evening” in the KJV). Now what normally comes after sunset? According to Hebrew reckoning layil hlyl (Strong’s Heb. Dict. # 3915) which is defined as night, comes after “ereb” (sunset).

What comes after night? According to Hebrew vernacular right after “layil” comes the break of day, or the end of night, which is called “boqer” rqb #1242 “morning.” Boqer is defined as: · ·

·

morning, break of day morning o of end of night o of coming of daylight o of coming of sunrise o of beginning of day o of bright joy after night of distress (fig.) morrow, next day, next morning

Therefore a day consists (in order of appearance) according to YAHOWAH’s Word in Genesis: · · · ·

sunset, darkness/night, dawn/daybreak, sunrise, Day/daylight.

We will elaborate on these divisions as we move along in our study, but for now we must understand that YAHOWAH starts his day at sunset! As you study the rest of the chapter of Genesis you will notice that YAHOWAH continually says, “and the evening and the morning were the (1st, 2 nd , 3 rd etc) day” showing the natural division that was put in place at re­creation, (Genesis 1: 3 onward).

The western world has been conditioned for hundreds of years to follow the customs of Rome for our time cycles; the Romans started their day in the middle of the night and continued the “Roman” day to the following midnight. This is how we divide our days in the modern world, but to understand the time cycles of YAHOWAH and how they work, we must remember that YAHOWAH starts His day at sunset and continues on to the following sunset.

Therefore when YAHOWAH said in Genesis chapter one “the evening and morning were the first day” he means it! The evening called “ba ereb” in Hebrew is sundown which starts a new day and the period of darkness called “laylah” starts soon after sunset! After this period of darkness we have a period of daylight called “yom” which starts with dawn/sunrise called in Hebrew “boqer.” To thoroughly understand the full concept of YAHOWAH’s feast days and how they should be observed we need to understand a little bit of Hebrew!

Why study the Hebrew text?

The Old Testament was written many centuries’ years ago by men inspired by the spirit of truth whose culture, customs and lifestyle were very different from our own. When we read the Word of YAHOWAH as a modern day believer, our culture and lifestyle often influences our own interpretation of the Word.

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The word rain is an example of how culture can influence ones view of a word. To a bride and groom preparing for an outdoor wedding the news of rain has a negative meaning, but to the farmer in the middle of a drought, the same word has a positive meaning. For many of us, rain means a spoiled picnic but to the ancient Hebrews, rain meant life, for without it their nomadic life would end. Without a cultural understanding of the words in the Scriptures, much is missed or overlooked. The following quote illustrates the importance of understanding how the Hebrews expressed themselves…

Abstract vs. concrete thought

“Greek thought views the world through the mind (abstract thought). Ancient Hebrew thought views the world through the senses (concrete thought). Concrete thought is the expression of concepts and ideas in ways that can be seen, touched, smelled, tasted and/or heard. All five of the senses are used when speaking and hearing and writing and reading the Hebrew language. An example of this can be found in Psalms 1:3; “He is like a tree planted by streams of water, which yields its fruit in season, and whose leaf does not wither". In this passage we have concrete words expressing abstract thoughts, such as a tree (one who is upright, righteous), streams of water (mercy), fruit (upright character) and an unwithered leaf (prosperity).

Abstract thought is the expression of concepts and ideas in ways that can not be seen, touched, smelled, tasted or heard.

Hebrew never uses abstract thought as English does. Examples of Abstract thought can be found in Psalms 103:8; “YAHOWAH is compassionate and merciful, Slow to anger, abounding in love”. As you noticed I said that Hebrew uses concrete and not abstract thoughts, but here we have such abstract concepts as compassionate, merciful, anger, and love in a Hebrew passage. Actually these are abstract English words translating the original Hebrew concrete words. The translators often translate this way because the original Hebrew makes no sense when literally translated into English.

Let us take one of the abstract words above to demonstrate how this works. Anger, an abstract word, is actually the Hebrew word /a.p/awph which literally means “nose”, a concrete word. When one is very angry, he begins to breath hard and the nostrils begin to flare. A Hebrew sees anger as “the flaring of the nose (nostrils)”. If the translator literally translated the above passage “slow to nose”, it would make no sense to the English reader, so “ translated to “anger” in this passage.”

", a nose, is

http://www.ancient­hebrew.org/12_thought.html

Oftentimes our “modern” culture will influence the definition of words not intended by the original author.

The Word often refers to the keeping and breaking of YAHOWAH’s commands and covenant. To "keep" the commands of YAHOWAH is generally understood as to "obey" the commands, but this is not completely true since the Hebrew word "shamar" literally means to guard or protect. The breaking of the commands is understood as "disobeying" but the Hebrew word "Parar” literally means to trample underfoot.” We quote in part the following article by Mr. Botkin, with the proper Family Name of YAHOWAH, YAHO­Hoshu­WAH and their titles inserted by the Assembly of YAHOWAH the Eternal.

The Importance of Studying Hebrew By Dr. Daniel Botkin Years ago, I read a quote from a Hebrew poet. (I think it was Hayim Nahman Bialik.) The poet stated that reading the Bible in any language other than the original Hebrew is like kissing a beautiful woman with a veil between your face and hers. In other words, reading a translation of the Bible is better than nothing, but it isn’t nearly as wonderful as reading it in Hebrew, with the linguistic veil removed.

Even anti­Semites like Martin Luther have recognized the importance of Hebrew: “If I were younger I would want to learn this language,” Luther wrote, “because no one can really understand the Scriptures without it.” (Pinchas Lapide, Hebrew in the Church, p. x) “Many Bible verses take on new meaning when you know them in the original languages,” writes Richard Wurmbrand. “At least pastors and priests should be required to know these. When people of different nationalities love each other, they usually learn one another’s language. Why do the children of the Almighty, especially those who are cultured, not learn the original languages of the Bible?” (If Prison Walls Could Speak, p. 95)

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Wurmbrand is right. If I were married to a foreign woman, I would soon grow tired of communicating with her through a third party, regardless of how well the third party could translate. I would be very thankful for the translator for as long as he was needed, but I think I would eventually become frustrated and maybe even a little jealous. I wish she could understand my words as they come from me, I would think. When she expresses delight at the words the translator speaks to her, it almost seams like she loves the translator instead of me. I would get my wife enrolled in an English class as soon as possible.

Nehemiah knew the importance of preserving the knowledge of Hebrew. When the Jewish exiles returned to Jerusalem after seventy years of captivity in Babylon, Nehemiah made this observation: In those days also I saw Jews that had married wives of Ashdod, of Ammon, and of Moab. And their children spoke half in the speech of Ashdod, and could not speak in the Jews’ language, but according to the language of each people. And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear

by YAHOWAH (Neh. 13:23­25). Nehemiah was quite a zealot for the Hebrew language.

There have also been zealots for the Hebrew language in more recent history. The most notable was Eliezer Ben Yehudah, the man responsible for reviving Hebrew as a spoken language and establishing it as the official language of the modern state of Israel.

A couple hundred years before Ben Yehudah, there were many excellent Christian Hebraists such as Cotton Mather, William Bradford, and other early American settlers. A Hebrew oration was delivered every year at Harvard’s commencement until 1817. In early years of our nation, when anti­British sentiments were high, many colonists wanted to use some language other than English as the national language for the newly formed United States of America.

One of the languages seriously considered was Hebrew. It makes a person wonder how the course of history might have been different if the resolution had been adopted. What are some things that a Bible reader misses by reading only a translation? For one thing, there are many plays on words throughout the Bible. One of the first examples of a play on words is in the story of the creation of Eve. Adam said, She shall be called Woman [ishah jat ] because she was taken out of Man [ish ah ] (Gen. 2:23). Adam had seen female animals, but this was the first time he had seen a female ish. This newly formed creature resembled Adam, but it was obvious that she was female. So Adam added the feminine suffix ­ah to ish. Another play on words can be seen when Adam names the woman “Chawah”: And Adam called his wife’s name Chawah [Chawah, “living; life­giver” ‫]חוה‬, because she was the mother of all living [chai ‫חי‬ ] (Gen. 3:20).

Similar plays on words can be seen in the naming of Cain, Seth, Noah, Isaac, and the twelve sons of Jacob, and, of course, at the naming of the Messiah (Mashi­YAHO): ...thou shalt call His name YAHO­Hoshu­WAH [“YAHOWAH our salvation”]: for He (YAHOWAH) shall save ( hoshia) His people from their sins (Matt. 1:21, Hebrew translation).

Another feature in the Hebrew of the Bible is the concept of word origins and the relationship of words to one another.

Sometimes this is similar to a play on words. Man (adam) was created from the dust of the ground (adamah). In the transliteration we can see that adam is taken out of adamah. Contained in the word adam is dam, the Hebrew word for “blood,” reminding us that the life of Adam is in his blood.

Here is an example of a word origin: Why was Abraham the first person to be called “a Hebrew” (Eber)? The first place the word Eber/Hebrew occurs is in Gen. 14:13, where the phrase “Abram the Hebrew” appears, with no explanation of what a “Hebrew” is. Some people suggest Abram was called a Hebrew because he was a descendant of Eber (Gen. 11:14), and this is a possibility. Another possibility, though, is found in the meaning of the ayin­beth­resh root of ibri.

The word means, “to cross over” (a river of a street, e.g.). This is exactly what Abram did. He “crossed over” in a figurative, spiritual sense when he abandoned polytheism and embraced monotheism. The Jews who translated the Septuagint used the Greek phrase Abram tw perath (Abram to perate, “Abram the passer”) in this verse.

In other places they used the Greek word Ebraios to translate irbi/Hebrew. Knowing all this helps us to identify more closely with our father Abraham. We are all “Hebrews” in a figurative sense if we have “crossed over” from the kingdom of sin and darkness into the kingdom of righteousness and light. Like our father Abraham, we are all “passers” as we pass through this world, looking for “a city, which hath foundations, whose builder and maker is YAHOWAH” (Heb. 11:10).

The poetry of the Prophets is another area of Scripture that is greatly enhanced by some knowledge of Hebrew. Anyone who has studied both foreign languages and poetry knows that poetry loses some of its impact when it is translated into another language. This is true of pose, too, but even more so with poetry. And many of the Prophets’ writings are written in poetic form.

Here are a few examples that I ran across while studying Isaiah in the Hebrew text, American Standard Version:

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5:7

for the vineyard of YAHOWAH of hosts is the house of Israel, and the men of YAHO­dah his pleasant plant: and he looked for justice/righteous judgement (mishpat, ‫)משפט‬, but, behold, oppression; (mispach, ‫)משפח‬ for righteousness, (tsedakah, ‫)צדקה‬ but, behold, a cry (tse’akah, ‫)צעקה‬. … For it is a day of trouble (mehumah), and of treading down (mebusah) and of perplexity (mebuchah) (22:5) … Fear (pachad), and the pit (pachat), and the snare (pach) are upon thee (24:17) … precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little

‫צו לצו צו לצו‬ ‫כי‬

tsaw la­tsaw, tsaw la­tsaw

‫לקו‬ ‫קו‬ ‫לקו‬ ‫קו‬

kaw la­kaw, kaw la­kaw

‫׃‬ ‫שם‬ ‫שם זעיר‬ ‫זעיר‬

ze’ir sham, ze’ir sham (28:10)

Continuing with Mr. Botkin’s article: Another feature of Hebrew is the use of acrostics. Several Psalms (and Lamentations and the “virtuous woman” passage of Proverbs 31) are written in such a way that the first verse begins with the letter aleph, the second with the letter beth, the third with the letter gimel, and so on. Psalm 119 has groups of eight verses for each of the twenty­two letters of the Hebrew alphabet.

Knowledge of Hebrew also allows a reader to see different levels of meaning in the Scriptures. When Isaiah says of the wicked dead that “their worm shall not die, neither shall their fire be quenched,” the word translated “their fire” is isham, ‫אשם‬ a word formed by combining “fire” (esh) and the possessive “their” suffix, ­m. This is how possessives are formed in Biblical Hebrew, so “their fire” is an accurate translation. But the word ‫אשם‬ can just as accurately be read as asham (“guilt”). Their guilt provides the fuel for their fire.

Learning Hebrew idioms can help a reader to better understand the Bible. An idiom is a combination of words that has a meaning that cannot be understood by simply knowing the meaning of each individual word. In English we have hundreds of idioms, such as “That’s a horse of a different colour” or “That really hit the spot!” These statements have nothing to do with horses and colours or hitting and spots. Students learning a foreign language must learn idioms as complete units, one at a time. It’s not enough to just know the definitions of the individual words. My seven years’ experience teaching English to foreign students has made me very aware of the importance of learning idioms. If students try to understand an idiom by looking up the definitions of the individual words, they will not get an accurate understanding of what the writer or speaker is trying to communicate. This is as true of Hebrew as it is of English. A Strong’s concordance is fine for understanding individual words, but it will not be of much help if you are dealing with an idiom.

One example of a Hebrew idiom is baruch ha­ba, translated literally as “blessed is he that comes”. In Hebrew this idiom simply means, “welcome”. When I lived in Israel, the road leading up to Jerusalem had shrubbery trimmed in the shape of Hebrew letters, proclaiming baruchim ha­baim liyrushalayim, “Welcome to Jerusalem.” When the Messiah (Mashi­ YAHO) lamented over Jerusalem He said, “Ye shall not see Me henceforth, till ye say, Blessed is he that comes in the name of the YAHOWAH” (Matt. 23:39). In other words, He will not return until Jerusalem welcomes Him as their Messiah (Mashi­YAHO).

Perhaps the most important benefit of studying Hebrew is the benefit of having the mind renewed. The student of Hebrew begins to develop Hebraic thought patterns, and a Hebrew­based Biblical worldview gradually replaces the Greek­ based non­Biblical worldview that most Western people have. Marvin Wilson discusses “The Contour of Hebrew Thought” in his book Our Father Abraham. Of course the mind can be renewed quite a bit by extensive reading of the Old Testament in a literal word­for­word translation such as the King James Version, where the Hebraic word order and sentence structure are retained to some extent. So, how does a person learn Hebrew?

(Comment: It’s important to remember that YAHOWAH is speaking to us in a different language today, namely English.

As the scripture student progresses in the Word, YAHOWAH will show him or her the Hebrew they need to know.)

If someone is serious about studying Hebrew, I strongly recommend going to Israel and enrolling in full­time language classes there. After about three months in ulpan, I was able to read and understand some of the simpler texts of the Bible, in spite of the differences between modern and Biblical Hebrew. I later studied Biblical Hebrew independently, and taught a class. I have retained my knowledge of the language by further independent study and by teaching Hebrew to others.

Not everyone can go to Israel long enough to study Hebrew, of course. Some large cities (in the New York area, especially) offer courses, as do some colleges and universities. There are many “teach yourself” courses with tapes, videos, and computer programs. These are better than nothing, but cannot compare to learning in a classroom setting.

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The person who can learn a foreign language without the help of a real live flesh and blood teacher is a very real individual.

All the true followers of YAHO­Hoshu­WAH will be taught enough Hebrew and Greek to understand the finer points of His Torah and that is why it is important we start with the Old Covenant Hebrew scriptures. Another edict issued by YAHOWAH and His Son YAHO­Hoshu­WAH is the commandment found in Deut 19:15. If we can remember to follow this simple rule all true believers can avoid the pitfalls of misinterpretation and/or religious bias: v15

One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.

What is the Hebrew definition for morning?

Today we measure morning from midnight to noon, a 12­hour period, but YAHOWAH measures the morning quite differently. Morning (Hebrew Boqer, ‫)בקר‬ starts at the first break of light, as the following information from the International Standard Bible Encyclopaedia seems to show. mor'­ning:

There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Genesis 19:27; Judges 19:8,25,27. Another word with the same meaning is shachar (Genesis 19:15; Nehemiah 4:21; Isaiah 58:8). mishchar ("womb of the morning," Psalms 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING, THE. noghah, naghha' (Daniel 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from hishkim, "to load an animal" (for a journey), and as the nomads are accustomed to do this early in the morning it came to mean early morning (1 Samuel 17:16).

In the New Testament orthros, is properly "dawn," and is used for early morning (John 8:2; Acts 5:21), and proia signifies the same (Matthew 27:1). proi, "early," is an adverb and means early in the morning (Mark 1:35). Morning as an adjective is orthrinos (Revelation 22:16), or proinos (1 Esdras 1:11; 5:50; Revelation 2:28; 22:16).

Torrey's Topical Textbook – Morning · · · · · ·

The second part of the day at the creation Genesis 1:5,8,13,19,23,31 Ordained by [YAHOWAH] Job 38:12 Began with first dawn Joshua 6:15; Psalms 119:147 Continued until noon 1 Kings 18:26; Nehemiah 8:3 First dawning of, called the eyelids of the morning Job 3:9; 41:18 The outgoings of, made to rejoice Psalms 65:8

What is the Hebrew definition for darkness?

The Hebrew definition for darkness is found in the Strong’s Concordance under Night: 2677

chetsiy khay­tsee' from 2673; the half or middle:­­half, middle, mid(­night), midst, part,

2822

choshek kho­shek' from 2821; the dark; hence (literally) darkness; figuratively, misery, destruction, death, ignorance, sorrow, wickedness:­­dark(­ness), night, obscurity.

3915

layil lah'­yil or (Isa. 21:11) leyl {lale}; also laylah {lah'­ yel­aw}; from the same as 3883; properly, a twist (away of the light), i.e. night; figuratively, adversity:­­((mid­))night (season).

3916

leylya' lay­leh­yaw' (Aramaic) corresponding to 3815:­­night

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two parts.

What is the Hebrew definition for sunset?

From Smith's Bible Dictionary: Sun ­ Sunrise and sunset are the only defined points of time in the absence of artificial contrivances for telling the hour of the day. Between these two points the Jews recognized three periods, viz., when the sun became hot, about 9 A.M. (1 Samuel 11:9; Nehemiah 7:3) the double light, or noon. (Genesis 43:16; 2 Samuel 4:5) and "the cool of the day," shortly before sunset. (Genesis 3:8) The sun also served to fix the quarters of the hemisphere, east, west north and south, which were represented respectively by the rising sun, the setting sun, (Isaiah 45:6; Psalms 50:1) the dark quarter, (Genesis 13:14; Joel 2:20) and the brilliant quarter, ( 33:23; Job 37:17; Ezekiel 40:24) or otherwise by their position relative to a person facing the rising sun­­before, behind, on the left hand and on the right hand. (Job 23:8,9).

The Hebrew word for sunset (often translated as evening in the KJV) is found in Strong’s Hebrew Dictionary #06153 as, br[, ereb. This word comes from another Hebrew word (Strong’s #6150), aw­rab, br[ , which means: · · ·

to become evening, grow dark (Qal) to become evening, grow dark (Hiphil) to spend the evening, do at evening

The word “aw­rab” is found to come from a “primitive root [identical with (06148) through the idea of covering with a texture],” according to http://bible.crosswalk.com/Lexicons/Hebrew. Take special note of the definition of this word as it will become more significant as we move forward in this study.

Now is it fair to say according to the Hebrew definitions we have seen so far that darkness (‫לילה‬, laylah) is the segment of time that is deficient, lacking, vacant, wanting and devoid of light? And what is the defining point that allows for this time period to begin? Is it fair to say that sunset is the most predominate sign in the sky for defining the transition from light to darkness, seeing how the main light source (the sun) has moved beyond the horizon away from our view? Is it fair to say the opposite is true, roughly 12 hours later, as sunrise being the most predominate feature in the sky that defines the difference between darkness/night and light/daylight hours?

So according to YAHOWAH’s word, He defines the start of a new day as occurring at sunset, so is it fair to say that everything during the next 24 hours is defined as a day period? In other words if the first of the month is defined as beginning at sunset, then the 1 st day of the month will continue for the next 24 hours until it ends at the next sunset when the 2 nd day of the month will continue, is that right? The simple chart here (from www.openlearningcenter.com which I took the liberty of modifying) shows the two major divisions of a 24 hour day namely sunrise and sunset.

Evening or sunset is the beginning of a fresh day and a day is defined in Hebrew as (Strong’s Heb. Dict. #03117: ~wy, Yowm, yome ­ · · · · · · · · · · · ·

day, time, year day (as opposed to night) day (24 hour period) as defined by evening and morning in Genesis 1 as a division of time 1b a working day, a day's journey days, lifetime (pl.) time, period (general) year temporal references today yesterday

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·

tomorrow

The Hebrew definition of “yom” is much like our own English definition for “day.” The English word day can represent a whole 24 hour period, or the daylight hours as we see in the following definitions as found at http://dictionary.reference.com/browse/day: day Show Spelled Pronunciation [dey] Show IPA Pronunciation –noun the interval of light between two successive nights; the time between sunrise and sunset: Since there was no artificial 1. illumination, all activities had to be carried on during the day.

2. the light of day; daylight: The owl sleeps by day and feeds by night.

Astronomy.

3.

a.

Also called mean solar day. a division of time equal to 24 hours and representing the average length of the period during which the earth makes one rotation on its axis.

b.

Also called solar day. a division of time equal to the time elapsed between two consecutive returns of the same terrestrial meridian to the sun.

c.

Also called civil day. a division of time equal to 24 hours but reckoned from one midnight to the next. Compare LUNAR DAY, SIDEREAL DAY.

4. an analogous division of time for a planet other than the earth: the Martian day.

5. the portion of a day allotted to work: an eight­hour day.

6. a day on which something occurs: the day we met.

7. (often initial capital letter ) a day assigned to a particular purpose or observance: New Year's Day. 8. a time considered as propitious or opportune: His day will come.

9. a day of contest or the contest itself: to win the day.

10. Often, days. a particular time or period: the present day; in days of old.

11. Usually, days. period of life or activity: His days are numbered.

12. period of existence, power, or influence: in the day of the dinosaurs.

13. LIGHT 1 (def. 19a).

According to the Online Etymology Dictionary, © 2001 Douglas Harper the origin of the English word “day” comes from: Day ­ O.E. dæg, from P.Gmc. *dagaz, from PIE *dhegh­. Not considered to be related to L. dies (see diurnal), but rather to Skt. dah "to burn," Lith. dagas "hot season," O.Prus. dagis "summer." Meaning originally, in Eng., "the daylight hours," expanded to mean "the 24­hour period" in late O.E. Daydream is 1685 (n.), 1820 (v.). Day off first recorded 1883; day­ tripper first recorded 1897; daylight in slang sense of "clear open space between two things" is from 1820. Day­Glo is 1951, proprietary name (Dane & Co. of London) for a brand of fluorescent paint. The days in nowadays, etc. is a relic of the O.E. and M.E. use of the adverbial genitive.

At one point the English word day, meant only the daylight hours but it evolved to include the 24 hour period of a “day.” The same is true of the Hebrew word, which in many cases represents the whole 24 hour period i.e., “Yom Kippur,” the Day of Atonement is celebrated once a year as a Sabbath day as a fast day for the believers, is observed from sundown to sundown, a 24 hour period! Yom Kippur is not celebrated only during the “daylight hours.” YAHOWAH commands us to commemorate it from sunset to sunset.

So far we have learned that YAHOWAH starts his day at sundown and that day continues on to the next sundown which ends one day and starts another. Picture the Hebrew word “ereb” or sundown/sunset as a boundary between two different days, just like the border between Canada and the United States of America separates the two countries. As soon as the sun touches the horizon, it is said in Hebrew that

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the “sun is entering” or bo shemesh, in other words, it (the sun) is entering into its abode, and as soon as the sun “disappears” from view a new day begins. There is nothing complicated about these terms and the Hebrew phrases are easy to understand as long as we comprehend that a day in the scriptures is defined as a 24hour period which begins at sunset and ends at the following sunset.

The Hebrew word for darkness is laylah which is called night in the English scriptures, and this period of darkness ends at the first appearance of light called in Hebrew boqer. The true definition of boqer in English should be dawn, in other words the first appearance of light. These two words, laylah and boqer cannot be mixed up; one means a period of NO light, and the other means the first appearance of LIGHT. Boqer DOES NOT CORRESPOND TO OUR MODERN DEFINITION OF MORNING.

Midnight in Hebrew In view of the misunderstanding associated with the word “midnight,” I would like to spend some time discussing this word. Midnight plays a very important part in our Roman calendar today since our day starts in the middle of the night – a very precise moment. It can have significant legal implications, many insurance policies, i.e., expire at midnight, and if an insured event happens even one short minute after midnight, it will not be covered (unless the policy is officially renewed).

At midnight, we change from one day to another. A baby born at 5 minutes to midnight has a different birthday from one born at 5 minutes past midnight. After midnight, since we have started another day, we often refer to the time as being, i.e.; “two o’clock in the morning.” The Roman calendar divides the day into 24 hours. The precise moment when the sun transits the overhead meridian – at its zenith­ we call noon. The precise moment when the sun passes the opposite meridian­ albeit out of sight­ on the other side of the earth, we call midnight. From these points in time we derive the expressions ante meridian (A.M.) and post meridian (P.M.). (Technically, the times relate to the passage of the mean sun­ the actual sun can run about 15 minutes ahead of, or behind, the mean sun).

We are so familiar with these details we rather take them for granted. However, when we come to deal with the Old Covenant Hebrew scriptures­ which long antedate the Roman calendar­we need, once again, to avoid reading our “modern” ideas into the text of the Word. The word midnight appears seven times in the Old Covenant. For example: Exodus 11:4 v4

thus says YAHOWAH: about midnight I will go out into the midst of Egypt

Exodus 12:29 v29

and it came to pass at midnight that YAHOWAH stuck all the firstborn…

This DOESN’T refer to the moment between our modern 11:59 pm on one day, and 00:01 am on the other! Neither YAHOWAH the Father, nor His Son YAHOWAH the Aloahyim the Word or Moses (Moses) the prophet were referring to our modern calendar. The Hebrew simply says that the events happened in the middle of the night. Exodus 11:4 uses the Hebrew phrase “Chatsoth ha Laylah”, two separate words which mean “middle” and “night.” ‫הלילה‬ ‫כחצת‬ http://www.hebrewoldtestament.com/B02C011.htm#V4.

Exodus 12:29 uses ben Chatsi ha Layelah – a similar expression meaning middle, or midst, or halfway and night, ‫הלילה‬ ‫בחצי‬ http://www.hebrewoldtestament.com/B02C012.htm#V29.

Note as well the phrase, “middle of the night,” the hours before are the early part of the night; the hours after are the latter part of the night. The night according to Hebrew reckoning is one unit just like YAHOWAH said in Genesis chapter one “the darkness he called night (laylah).” Remember again that

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according to YAHOWAH’s natural laws, the night (laylah) IS NOT divided between p.m. and a.m. as we see in our modern calendars. The latter part of the night is still night (darkness) – not the “morning” as we understand the modern usage.

We see in this image (from http://www.all­creatures.org/hope/gw/images/earth­day­night%20­ crop_mast.jpg) below that half the earth is, at any given time, either bathed in light or covered in darkness.

These definitions are very important to understand at this point otherwise we cannot progress further into this study! These divisions were put in place by YAHOWAH’s laws from the beginning of creation and that is YAHOWAH describes a normal cycle of a day as we see in the next article on YAHOWAH’s Passover from the Church of the Great God, which we quote in part with YAHOWAH’s proper name and titles: Element #6: What does "night" mean? What does "morning" mean? Did the Hebrews reckon time as we do? The Hebrew word lailah: I think that I am telling you the truth when I say that in every instance in the Old Testament, it is translated night—every time. And it means that period of time beginning at the end of ben ha arbayim and ending at dawn (or, at the break of day).

Genesis 1:3­5 Then [Elohim] said, "Let there be light;" and there was light. And [Elohim] saw the light, that it was good; and [Elohim] divided the light from the darkness. [Elohim] called the light Day, and the darkness he called Night. So the evening and the morning were the first day.

The word day is translated from the Hebrew yom. (You probably know it from "Yom Kippur.") The word night (capitalized in my Bible, in verse 5) is lailah.

Evening is ba erev, and morning is boqer. So, we have in that three verse span, yom (day), lailah (night), (evening) ba erev, and (morning) boqer.

Exodus 10:13 So Moses stretched out his rod over the land of Egypt, and [YAHOWAH] brought an east wind on the land all that day and all that night.

When it was morning, the east wind brought the locusts.

In this verse, "day" is yom; "night" is lailah; and "morning" is boqer. So this one verse here shows a complete day and a complete night—with its next morning.

With this usage, it clearly shows there is a difference between "night" and "morning"—shown right in the scriptures! Lailah and boqer are NOT the same thing. The locusts arrived at boqer (after lailah). http://cgg.org/index.cfm/fuseaction/audio.details/ID/145/Passover­Part­4.htm

Despite all the evidence we have in the world for these clear divisions in the bible, many will still dispute the actual starting point of a scriptural day, so we will explore this issue in the next section.

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When does the scriptural day start?

As we explained at the beginning of this study, the best way to understand Hebrew words or phrases is to find its first appearance in the bible and read the context surrounding the word or phrase. We did that with the natural divisions of a normal 24hour day by going back to the re­creation story of Genesis chapter 1. Unfortunately the evidence in Genesis chapter 1 is not enough for some people who dispute the actual starting point of a fresh day! I believe the next article will be helpful in understanding that a new day does indeed start at SUNDOWN (we quote in part with YAHOWAH’s proper name and titles): When Does a Day Begin?

One of the controversial aspects of this issue has to do with the beginning of a day. Does the day begin at sunset or does it begin with darkness? The answer to this would seem to be a matter of perspective. The Jewish Book of Why states the following:

In the Jewish calendar all days begin at nightfall (of the evening before the actual day in question) and extend for twenty­four hours. So as not to desecrate the Sabbath by miscalculating the time night actually falls, it has become customary to usher in the Sabbath early. Candles are lighted at sundown, usually eighteen minutes before sunset and approximately forty minutes before nightfall.22 Rabbi Hayim Halevy Donin sheds more light on this subject in his comprehensive book on Jewish practices:

The Sabbath day ends, not at sundown when the sun sets, but at nightfall when the stars come out. Nightfall begins when at least three stars are visible in the heavens. . . . The time between sundown and nightfall is traditionally neither day nor night. In Hebrew it is called `between the two suns' (bayn hashmashot). Since its status is doubtful, it is automatically attached to the Sabbath, so that there shall be no question of Sabbath violation. The period of Friday evening is also attached to the Sabbath for the same reason.(23) This is an interesting admission by Rabbi Donin that the period of time "between the two evenings" is of doubtful status.

Does it belong to the day prior or to the new day that is beginning? To be safe when it comes to a Sabbath the Jews attach it to both ends of the day. This provides an interesting problem when it comes to the 15th of Nisan. Remember this is the First Day of Unleavened Bread, and therefore a Holy Day or Sabbath. This would mean that the 15th would begin at sunset at the end of the 14th. If this were the case, then any argument that the lambs were slain after sunset at the end of the 14th, without violating the requirement that the slaying be on the 14th, would not be valid. Based on this understanding, unless the lambs were killed in the middle of the afternoon (as Josephus claims), they would not be killed on the 14th. If one waited until sunset as Deuteronomy 16 shows, then it would already be the 15th, but Scripture says the Passover (or at least some portion of the Passover) must be observed on the 14th.

After reviewing all the facts, the simplest explanation is that a day begins at sunset. This can be shown from Scripture.

The idea that a day begins with sunset is shown in Genesis 1 (evening and morning were the first day, etc.) and also in Leviticus 23. The Day of Atonement begins "at evening" on the ninth and continues until the evening of the tenth. Here we have an example where the word "at evening" (ba erev) in the Hebrew means "at sunset." In Joshua 8:29 we have a clear example of evening beginning after the sun has set ("And the king of Ai he hanged on a tree until evening. And as soon as the sun was down, Joshua commanded that they should take his corpse down from the tree"). In the book Jewish Holidays and Festivals by Dr. Isidor Margolis, we have another confirmation that a Holy Day (or Sabbath) begins and ends at sunset.

The Sabbath is observed from sundown of the sixth day (Friday), to sundown of the seventh day (Saturday).

We begin every Jewish holiday at sundown because the Torah tells us that when [Elohim] created the world He considered the evening as the beginning of the day. (24) In the book Karaite Anthology: Excerpts From the Early Literature by Leon Nemoy, we have Samuel Ben Moses al­Magribi (1434 C.E.) being quoted:

The common day begins after the sinking of twilight and continues until its next sinking; this is the day as reckoned for the purpose of offering the sacrifice. The legal day begins with sunset and lasts until the next sunset. (25)

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In this statement we have the acknowledgement of a "common day" and a "legal day." It is the legal day that we find in Scripture. The Day of Atonement, the Sabbath, etc., all begin at sunset. Clearly there is a period of overlap that may be assigned to either day. This may explain why the daily sacrifice could be made at sundown (on a common day) and still be considered a part of the previous day, yet the Passover can be sacrificed at sundown and be a part of the day just beginning. Passover, although not a Sabbath, is a Festival (Exodus 34:25; Leviticus 23). The statement about "morning and evening" sacrifices has been used to support the idea that "evening" can refer to the afternoon. While it is true that this became the accepted view during the Second Temple period, one must ask whether this was the same view found earlier in history. Edersheim says no.

According to general agreement the morning sacrifice was brought at the "third hour," corresponding to our nine o'clock. But the preparations for it must have commenced more than two hours earlier. . . The evening sacrifice was fixed by the Law (Num. 28:4,8) as "between the evenings," that is, between the darkness of the gloaming and that of the night. But at the time of our [Master] the evening sacrifice certainly commenced much earlier. Josephus puts it down (Ant. 14.65) as the ninth hour. (26) Edersheim's book seems to support a change in the timing of the evening sacrifice. He acknowledges the general definition of "between the two evenings" as between sunset and dark. But in actual practice during the Second Temple period, the evening sacrifice took place in the middle of the afternoon. Should we define the Hebrew term based on this practice of the Jews during the Second Temple period? If the Hebrew term for "between the two evenings" means between "sunset and darkness," then we must conclude that the Passover sacrifice in Exodus 12 was slain at this time, which makes it at the beginning of the 14th and not the end. The fact that this was not the normal practice later in Jewish history should not alter our understanding of Exodus 12. In Edersheim's classic work on temple practices we find confirmation that a legal day began at sunset.

Formally, the Sabbath commenced at sunset on Friday, the day being reckoned by the Hebrews from sunset to sunset. As no special hour for this was fixed, it must, of course, have varied not only at different seasons, but in different localities. (27) The understanding that a day begins with sunset is also confirmed by B'nai B'rith on their Internet site:

The Jewish day begins and ends at sundown. Thus, all holidays begin at sundown of the day preceding the date shown and end at sundown of the (last) day shown. (28) While there may be some discussion about the beginning of regular days, virtually all sources agree that the Sabbath and Holy Days begin at sunset. (The 15th of Nisan is a Holy Day­­ the First Day of Unleavened Bread­­therefore, must begin at sunset.) The Bible also confirms in the book of Joshua that the evening begins at sunset. We are told that a day consists of evening and morning in Genesis 1. By combining these biblical principles, we feel safe in saying that a day officially begins when the sun sets and evening begins. http://www.ucgstp.org/scripture919index/studypapers/otpassover.htm

The next piece (written by Jamie McNab) makes the same argument using a different Hebrew phrase: Going Down of the Sun One other so­called "key scripture" that is used to show that evening can mean afternoon is Deut 16:6, "But at the place which [YAHOWAH your Almighty One] shall choose to place His name in, there thou shalt sacrifice the Passover at EVEN, at the going down of the sun, at the season that thou camest forth out of Egypt" (KJV). We are told that the sun starts to go down from noon, and that the phrase "going down of the sun" relates to the entire period from noon to sunset.

Deut 16:6, we are told, shows us that this is also called "even".

However, when most of us talk about the sun going down we mean the time around actual sunset—that is the time the sun actually goes DOWN—out of sight. We don't mean 2 or 3 o'clock in the afternoon. The NKJV translates verse 6 as "at twilight, at the going down of the sun". The Amplified and the Moffatt say “... in the evening, at sunset".

Consider Amos 8:9, "And it shall come to pass in that day, says [YAHOWAH your Almighty One], that I will make the SUN GO DOWN at noon, and I will darken the earth in broad daylight". The reference here is to the dramatic effect of the sun SETTING at noon—and producing darkness over the earth. The going down of the sun is equated to sunset— darkness. Any other interpretation would mean we have the rather meaningless statement that "at noon the sun starts to go down in the sky". That happens every day! Is that supposed to be a dramatic end­time prophecy from [YAHOWAH your Almighty One]?!!

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See also Lev 22:6­7, "... the person who has touched any such thing shall be unclean until evening, and shall not eat the holy offerings unless he washes his body with water. And when the SUN GOES DOWN he shall be clean ...” As we saw earlier, ceremonial uncleanness expires at the end of the day—at evening—which we see here equates to the going down of the sun.

Or look at 2 Sam 3:35, "And when all the people came to persuade David to eat food while it was still day, David took an oath, saying, [YAHOWAH] do so to me, and more also, if I taste bread or anything till the SUN GOES DOWN". David makes it clear here that it is still daytime, up until the sun goes down. At that point, daytime is over—finished. And common sense alone should tell us it doesn't finish at noon, or 3 p.m. in the afternoon.

In Mal 1:11 we read, "For from the rising of the sun, even to its GOING DOWN, My name shall be great among the Gentiles". We see two opposites ends of the day contrasted here—sunrise and sunset. All day long, from sun­up in the morning, till sun­down in the evening, [YAHOWAH’s] name will be praised. If the going down of the sun means anytime after noon, however, we have a meaningless prophecy which tells us that [YAHOWAH’s] name will be praised from sun­ rise till about mid­afternoon! I think it should be very clear. When the Bible refers to the going down of the sun it means AT SUNSET—when the sun goes DOWN. http://www.t­cog.co.uk/PassFinal.htm

Many more passages in YAHOWAH’s Word can be found with the phrase “going down of the sun.” This expression is a combination of two Hebrew words “bo shemesh”; “bo” awb from Strong’s Concordance # 935 means: · · · · · · · · · · · · · · ·

to go in, enter, come, go, come in to enter, come in to come to come with to come upon, fall or light upon, attack (enemy) to come to pass to attain to to be enumerated to go to lead in to carry in to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon to bring to pass to be brought, brought in to be introduced, be put

Gesenius’ Hebrew Lexicon page 934 also states that “bo” in Hebrew means… to come in, enter in…to cause to come in, to lead in, to bring in.

The Brown­Driver­Briggs Hebrew Lexicon, page 97, concurs… come in, come, go in, go. The second Hebrew word for the expression “going down of the sun” is Shemesh from Strong’s # 8121, which means sun. Together the expression literally means “sun goes in,” “ sun enters,” “ sun goes.”

The second word in the phrase is the Hebrew (Strong's Number: 08121) “shemesh” XmX, Shemesh, sheh'­mesh which means: · · · · ·

sun sunrise, sun­rising, east, sun­setting, west (of direction) sun (as object of illicit worship) openly, publicly (in other phrases) pinnacles, battlements, shields (as glittering or shining

Put together in English, the Hebrew phrase “bo shemesh” means the “entering of the sun.” We have an example in Deuteronomy 16:6 (AV)…

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v6

but at the place which YAHOWAH your Almighty One shall choose to place his name in, there thou shalt offer­ up the Passover at even, at the going down of the sun (bo shemesh) at the season that thou camest forth out of Egypt.

Here we see the word translated as “even” (br[ ba ereb, sunset, Strong's Number: 06153 ) is unmistakable connected to the “going down of the sun” (bo shemesh). It just wouldn’t make any sense to translate “even” as sunset, and “going down of the sun” as mid­afternoon but that is exactly what some scholars and false prophets want you to believe! Technically speaking these false ministers are adding and taking away from YAHOWAH’s word, because according to their own reasoning, the passage in Deut. 16:6 would have to be translated as such... “...there thou shalt offer up the Passover at sunset, as the sun declines after noon time...”

Hmmmmmm? It doesn’t make any sense but this is exactly what they are teaching out there! Look closely at Deut.16:6 and you will notice that “at even” is defined as “at the going down of the sun” not as “when the sun declines after noontime up until sunset.” This is adding and taking away from YAHOWAH’s own mouth and I would hate to be in the shoes of these phoney so­called prophets and teachers.

Many false ministers argue that right after the sun reaches its zenith (at noon time) it starts to set therefore the Hebrew phrase “bo shemesh” (“going or entering of the sun”) should be understood as the hours before sunset, but Deut. 16:6 disproves their faulty reasoning! Take another example in 2 nd Samuel 3:35 where the context of the Hebrew Scriptures clearly shows that “bo shemesh” (or “going in of the sun”) occurs after the day is over (during sunset to be exact)!

Remember the Hebrew definition of “bo” is “come in, come, go in, go” the sun is visually speaking “going into” the horizon. The prophet Enoch/Hanoch wrote in his book of the moon cycles and how “she” (the moon) “entered” into her chambers and “went” through certain gates in the night sky. The same is true of the sun; the sun “enters” through certain gates throughout the different seasons and daily the sun will eventually “enter” into “his” last gate which is sunset. Now turn to 2 nd Samuel 3:35 and let us start with the KJV of the bible and we will follow through with various translations: And when all the people came to cause David to eat meat while it was yet day, David sware, saying, So do [Elohim] to me, and more also, if I taste bread, or ought else, till the sun be down.

~,x,l diw'D‐t,a tw{r.b;h.l ~'['h ‐l'k a{b'Y;w yiL ‐h,f][;y h{K r{mael diw'D [;b'ViY;w ~w{Y;h dw{[.B v,m,V;h ‐aw{b yen.pil‐mia yiK @yis{y h{k.w ~yih{l/a h'm.Wa.m‐l'k w{a ~,x,l‐m;[.j,a Remember again YAHOWAH’s definition for daylight (Yom) as described in the first chapter of Genesis, so the people approached King David to persuade him to eat while...”it was yet day!” They approached him during the daylight hours of the day, however what did King David say? According to Young's Literal Translation it says: And all the people come to cause David to eat bread while yet day, and David sweareth, saying, `Thus doth YAHOWAH to me, and thus He doth add, for ­­ before the going in of the sun, I taste no bread or any other thing.`

What did King David say again? He told the people that he would not eat bread or anything else until THE SETTING OF THE SUN! He told the people that he didn’t want to break his oath or promise to YAHOWAH to fast during the daylight hours of the day because he mourned the death of Abner! The Hebrew phrase used for the (KJV – till the sun be down) is: v,m,V;h ‐aw{b yen.pil ‐ la payim bo ha shemesh.

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This phrase is generally translated as: “before the entering of the sun.” This translation is confirmed by several Interlinear Bible translations; The Interlinear Bible by Jay Green ­ before goes in the sun I taste bread or not a thing.

Ancient Roots Translinear Bible by A. Frances Werner – not anything at all until the sun’s face comes down Restoration Scriptures True Name Edition Study Bible by Moshe Yoseph Koniuchowsky – if I taste lechem [food], or anything else, until the sun is down.

The Hebraic­Roots Version Scriptures by the Institute for Scripture Research – if i taste bread, or aught else, till the sun be down.

The Interlinear NIV Hebrew­English OT by John R. Kohlenberger III – but David took an oath, saying, “May [Elohim] deal with me, be it ever so severely, if i taste bread or anything else before the sun sets!”

The literal English translation from the above source is rendered this way: David to say so may he deal with me [Elohim] and so may he be severe if indeed before to set the sun i taste bread or any of thing.

The false prophets and phony ministers who claim to have the spirit of YAHOWAH would like you to believe that “bo hashemesh” or “bo shemesh” from Deut. 16:6 is different than the “bo hashemesh” of 2 nd Samuel 3:35, yet it is the same phrase with the same meaning; “entering of the sun” meaning during the 3 to 5 minutes it takes the sun to “touch” the horizon and “sink” out of sight! In other words “bo shemesh” happens during and after sunset, not during the afternoon when the sun begins to decline towards the western horizon. Another lie shot down if you ask me!

Now according to the subsequent English translations of 2 nd Samuel 3:35 they state: Bible in Basic English ­ And the people came to make David take food, while it was still day, but David with an oath said, May YAHOWAH's punishment be on me if I take a taste of bread or any other thing till the sun has gone down!

New International Version (NIV) ­ 35 Then they all came and urged David to eat something while it was still day; but David took an oath, saying, "May [Elohim] deal with me, be it ever so severely, if I taste bread or anything else before the sun sets!"

New American Standard Bible (NASB) ­ 35Then all the people came (A) to persuade David to eat bread while it was still day; but David vowed, saying, " (B) May [Elohim] do so to me, and more also, if I taste bread or anything else (C) before the sun goes down."

New Living Translation (NLT) ­ 35 David had refused to eat anything on the day of the funeral, and now everyone begged him to eat. But David had made a vow, saying, “May [Elohim] strike me and even kill me if I eat anything before sundown.”

Amplified Bible (AMP) ­ 35All the people came to urge David to eat food while it was yet day; but David took an oath, saying, May [Elohim] do so to me, and more also, if I taste bread or anything else, till the sun is down.

Contemporary English Version (CEV) ­ 35Then they brought some food to David and told him he would feel better if he had something to eat. It was still daytime, and David said, "I swear to [Elohim] that I'll not take a bite of bread or anything else until sunset!"

Once again the Hebrew expression is ‫וא־השמש‬ “bo ha shemesh,” means sunset or as certain bible translations have translated it in English, “the going in of the sun.” King David was emphatic when he said that he wouldn’t eat anything until the sun had completely set or had “gone in.”

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David didn’t say he wouldn’t eat until the going down of the sun, (inferred to by the Jews and other false prophets and ministers as meaning the decline of the sun in the late afternoon BEFORE sundown) but after the sun had gone in. The going down of the sun means sundown, sunset, when the sun has disappeared beyond the western horizon. Bo ha shemesh DOES NOT MEAN as the sun declines late in the afternoon, because up to this point the sun hasn’t “entered” into anything! Sundown is the time to which the sun (shemesh) has “entered” into something distinct and visible, namely the western horizon.

According to the Isaac Leeser’s Hebrew translation of the Old Testament of II Samuel 3:35 it says… v35

and all the people came to cause David to eat food while it was yet day; but David swore, saying, so do YAHOWAH to me and thus may he continue, if before the sun be down I taste bread, or the least else.

What did David say again? “…If before the sun be down…” Hmmmm? Does this mean 3 pm in the afternoon? I hope everyone will be honest with YAHOWAH and themselves by answering this very simple question which I have posed! And ask yourselves should I listen and obey these false ministers to trust YAHOWAH and King David’s own words?!

King David made a promise to YAHOWAH that he wouldn’t touch or taste any food UNTIL the setting of the sun which usually happens at around 6 pm in the city of Jerusalem (depending on the season).

IT’S THAT SIMPLY! DAVID WAITED FOR THE SUN TO COME/ENTER IN (AT SUNDOWN) BEFORE HE ATE. We stated earlier that YAHOWAH’s day starts at sundown or sunset but what is the Hebrew word used for sunset again? The English word for sunset (often translated “evening” in many English translations) in Hebrew is ereb (Strong’s Hebrew Dictionary #06153) br[, which means: · · ·

evening, night, sunset evening, sunset night

Ba ereb is the time of day when the sun disappears below the western horizon; it is no longer visible to the human eye. How do we know this? Well, it happens every day (unless you live in a cave) and everyone on earth can see this natural law in action on a daily basis! Let us recap some of the important events that YAHOWAH allowed to transpire during the re­creation period after Lucifer’s rebellion. Let’s start in...

Re­Creation Day One, Genesis Chapter One Let us look at Genesis 1:3­5 according to Young’s Literal Translation: v3 and the Almighty One saith, `Let light be; ` and light is. v4 And the Almighty One seeth the light that it is [beneficial], and the Almighty One separated between the light and the darkness, v5 and the Almighty One calleth to the light `Day, ` and to the darkness He hath called Night; ` and there is an evening, and there is a morning ­­ day one.

The word “day” (Strong's Number: 03117, Hebrew, ~wy Yom) appears twice in verse 5; the first time to refer to the portion called daylight in English i.e. the opposite of night. The second time it refers to the whole 24­hour period

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which we call a “day.” The same Hebrew word (~wy Yom) is used for both purposes just like we use the English word “day” to describe daytime (which is opposite to night time) and/or the entire 24­hour day.

When YAHOWAH caused the re­setting of creation (Genesis 1:3 onward) he allowed light to penetrate to the earth’s surface. Whereas the earth had been in total darkness, now there were periods of light and periods of darkness. YAHOWAH divided these two periods with clearly defined boundaries or parameters. The word used for “divided” in Genesis One comes from the Hebrew; Badal ldb Strong’s #941, which means: · · · · · · · · · · ·

to divide, separate to divide, separate, sever to separate, set apart to make a distinction, difference to divide into parts to separate oneself from (reflexive of to withdraw from to separate oneself unto to be separated to be excluded to be set apart

The Gesenius Hebrew and Chaldee Lexicon, page 103, defines “badal” as: – to separate, to disjoin, Leviticus 1:17 as two places by a veil fence, wall…. Genesis 1:6 things previously mixed together; Gen. 1:4

The Brown­Driver­Briggs Hebrew lexicon, page 95 also defines this word as: “Badal­ verb, be divided, separate, divide…divided, separate between light and darkness…set apart, setting apart (forbidding) beasts as unclean…make a distinction between clean and unclean, consecrated and profane.”

In the Etymological Dictionary of Biblical Hebrew by Matityahu Clark, page 21 (quoted in part), “badal” is defined as: ldb ­ separate for positive purpose – e/c: 1: separating (Gn 1:4 also Lv 19:19, Nm 19:15). 2: smelted metal; tin (Nm 31:22)

In A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English by Ernest Klein, page 63, he writes: Isolated, separated, distinct, distinction, differentiation

The same word is used in Leviticus 20:24 to describe how YAHOWAH separated (ldb badal) the children of Israel from the heathen nations. In Exodus 26:33 the veil divided (ldb badal) the consecrated place from the most consecrated place.

A clear distinction between day and night is seen in Genesis chapter one. YAHOWAH names these distinct periods as day (daylight, Yom) and night (darkness, laylah). YAHOWAH also defines the day as having an evening (ba ereb, the sunset) and a morning (boqer, dawn) in that order. YAHOWAH uses opposites to identify and distinguish the components of the day. Darkness is the opposite of light, day is the opposite of night, and evening (sunset) is the opposite of morning (dawn).

So far the definitions are clear; we have a day which starts at “evening” or sunset followed by night, which is followed by dawn and daylight and the cycle starts over again at sunset!

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Therefore can we safely assume since YAHOWAH’s days start at sunset followed by a period of darkness called night that perhaps sunset and night are intimately connected? If sunset and night are connected, can we perhaps refer to this period as one unit of time within a 24hour day? Can we safely assume the same for dawn and the period of daylight as a closely linked unit of time within a 24hour period of the day?

YAHO­Hoshu­WAH informs us, "...Are there not twelve hours in the day?" (John 11:9). This account is not an all encompassing scientific statement but instead it was spoken in a metaphorical sense of YAHOWAH’s protection of His Son while His period of life was yet to be fulfilled. See the Liberty Bible Commentary by Jerry Falwell and the Bible Commentary by F.F. Bruce (based on the NIV translation).

Despite the idiomatic sense of YAHO­Hoshu­WAH's statement it is nevertheless a true statement that a normal day (at the equator) has 12 hours of sunshine (there is evidence to suggestion that before the global flood of Noah, the earth stood upright on its axis which would’ve allowed 12 hours of daylight year round). The following website confirms the fact that at the equator the day is 12 hours long as YAHO­ Hoshu­WAH stated: Equator: At the equator (zero degrees latitude), the day is always 12 hours long. At the equator, sun rises daily at 6 a.m. local time and sets at 6 p.m. local time. The sun at noon at the equator is 23.5 degrees off the zenith.

http://geography.about.com/od/physicalgeography/a/fourseasons.htm

In the next chapter we would like to offer the reader more information that proves “ba ereb” (which is often translated as “evening”) is connected to the Hebrew phrase “going in of the sun” (bo hashemesh).

According to YAHOWAH’s Word there is no way that the “going in of the sun” occurs during the afternoon hours of the day!

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More Information on ba ereb and its connection to the “going in of the sun.”

Is there a connection between the “going down of the sun” and “evening” in the Word of YAHOWAH? Let’s examine Joshua 8:29 to see the evidence:

te[‐d;[ #e['h‐l;[ h'l'T y;['h .$,l,m‐t,a.w .Wdyir{Y;w ;[Uvw{h.y h\Wic v,m,V;h aw{b.k.W b,r'['h H'tw{a .Wkyil.v;Y;w #e['h‐nim w{t'l.bin‐t,a ~yin'b]a ‐l;G wy'l'[ .Wmyiq'Y;w ryi['h r;[;v x;t,P‐l,a h,Z;h ~w{Y;h d;[ lw{d'G King James Version ­ And the king of Ai he hanged on a tree until eventide: and as soon as the sun was down, Joshua commanded that they should take his carcase down from the tree, and cast it at the entering of the gate of the city, and raise thereon a great heap of stones that remaineth unto this day.

Bible in Basic English ­ And he put the king of Ai to death, hanging him on a tree till evening: and when the sun went down, Joshua gave them orders to take his body down from the tree, and put it in the public place of the town, covering it with a great mass of stones, which is there to this day.

Young's Literal Translation ­ and the king of Ai he hath hanged on the tree till even­time, and at the going in of the sun hath Joshua commanded, and they take down his carcase from the tree, and cast it unto the opening of the gate of the city, and raise over it a great heap of stones till this day.

What the heck is “eventide” in the King James Version? The old English word eventide comes from Strong's Number: 06153 br[ ereb which means: · · ·

evening, night, sunset evening, sunset night

Take a moment to refer back to the beginning of this chapter to the Hebrew text of Joshua 8:29 and take note of the two boxes. The single box is the Hebrew “ha ereb” or “the sunset,” and the double box contains the Hebrew phrase “bo ha shemesh” or “enter the sun.” Put together in a logically way, the author is informing the reader that, Joshua the general, hung this King Ai until b,r'['h “ha ereb [the sunset]” and as soon as “bo ha shemesh [the entering of the sun]” came, his body was taken down.

Sometime during the daylight hours of that day, Joshua instructed his troops to hang this pagan king on a tree and the body hung there UNTIL sunset, which the author reiterates with the Hebrew phrase “the entering of the sun” at which time they took him down and flung him outside the city gates!

Again in Joshua 10:26…

~el.tiY;w ~etyim.y;w !ek ‐yer]x;a ;[Uvw{h.y ~eK;Y;w ~yice['h‐l;[ ~Iy.Wl.T .Wy.hiY;w ~yice[ h'Vim]x l;[ b,r'['h ‐d;[ King James Version ­ And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening.

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Bible in Basic English ­ Then Joshua had them put to death, hanging them on five trees, where they were till evening.

World English Bible ­ Afterward Joshua struck them, and put them to death, and hanged them on five trees: and they were hanging on the trees until the evening.

Young's Literal Translation ­ and Joshua smitten them afterwards, and putted them to death, and hanged them on five trees; and they are hanging on the trees till the evening.

And Joshua 10:27…

King James Version ­ And it came to pass at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave's mouth, which remain until this very day.

Noah Webster Bible ­ And it came to pass at the time of the setting of the sun, that Joshua commanded, and they took them down from the trees, and cast them into the cave in which they had been hid, and laid great stones upon the cave's mouth, which remain until this very day.

World English Bible ­ It happened at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave in which they had hidden themselves, and laid great stones on the mouth of the cave, to this very day.

Young's Literal Translation ­ And it cometh to pass, at the time of the going in of the sun, Joshua hath commanded, and they take them down from off the trees, and cast them unto the cave where they had been hid, and put great stones on the mouth of the cave till this very day.

What does the book of Joshua show here? In both cases the victims were hung until the b,r'['h evening (ereb) sunset. As soon as the sun had set they were removed from the trees. They hanged until evening (sunset) not throughout the evening (remember it says in verse 27, “at the time of the going down of the sun”) the bodies were removed, not before.

It’s obvious (from the scriptures) that evening commences when the sun goes down. Did the bodies hang on the trees till 3 pm the next day and removed when the stars were visible as some like to translate these Hebrew terms? For the 15 th day Passover doctrine to make sense, the passage in Joshua would have to be changed! It says in Joshua 10:26 that the bodies were hanged on five trees till evening (ba ereb – the sunset); as a matter of fact the English word “till” or “until” is added to the English text to make the translation make sense in our language. As it stands the 15 th Day Passover advocates would have to change the interpretation of both verses for it to makes sense in their twisted and perverted minds! This “new” interpretation would have to read as...

Then Joshua had them put to death, hanging them on five trees, where they were [at] sunset...and it came to pass [at the decline of the sun] – (mid­afternoon the next day no less) that Joshua commanded...and they took them down.

Praise YAHOWAH that we have His spirit to understand His Word which spells out the correct definition of these Hebrew phrases!

The last time I checked the natural revolutions between the earth and sun here in Vancouver, the sunset (which starts a new day according to YAHOWAH’s Word) always comes first before the afternoon hours of

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daylight (which still constitutes the same day until the next sunset). The wording of Joshua does not show an afternoon “decline” of the sun; the context shows a sunset first and soon after the sun disappeared (bo shemesh, which takes only a few minutes) the bodies were taken down. Nothing complicated here!

2 nd Chronicles 18:34 from the Isaac Leeser’s OT Translation states:

lea'r.fIy .$,l,m.W a.Wh;h ~w{Y;B h'm'x.liM;h l;[;T;w b,r'['h‐d;[ ~'r]a x;k{n h'b'K.r,M;B dyim][;m h'y'h v,m'V;h aw{B te[.l t'm'Y;w “…and he died at the time of the sun’s going down…”

The Hebrew text (inside the box) has bo ha shemesh, the “going in of the sun.” Young's Literal Translation And the battle increaseth on that day, and the king of Israel hath been stayed up in the chariot over­against Aram till the evening, and he dieth at the time of the going in of the sun.

It’s extremely important that we fully understand the concept of evening and the going down of the sun otherwise we may end up observing the weekly Sabbaths, new moons and annual feast days at the wrong time.

This strange term “bo shemesh,” in Hebrew, is foreign to us but it isn’t difficult to understand. The sun is described, from the Hebrew perceptive, as going somewhere at the end of the day. Remember the Hebrews think and see their environment in a “concrete” manner unlike our Roman/Greek/Western “abstract” way of thinking. The language and thought patterns of the ancient Israelites was coloured by the things they could observe with their eyes, so from their point of view the sun is seen at the end of the day as “entering” into the mountains or sea. The point for all this is this Hebrew phrase term doesn’t make any sense at all if it is made to be understood as 3pm or the middle of the afternoon, the so­called “decline” of the sun which the 15 th day Passover perverts are so desperate to change from the original.

Just think about it logically for one second the sun CAN NOT be said to be entering anything at 3pm in the afternoon, it is just moving across the sky! Remember “bo shemesh” means “the entering of the sun” and it is normally used to describe the moments after a sunset, sundown.

The scriptures describe time elements from the perspective of an observer on earth. It is from earth that YAHOWAH has allowed man to observe the motions of the two great lights in the sky, to determine days, weeks, months and years, (Genesis 1:14).

I will continue to reiterate throughout this study the importance of understanding the proper divisions of the day as described by YAHOWAH’s Spirit because we have a false (so­called) prophet here in Vancouver, British Columbia who claims to come in YAHOWAH’s name but in fact she is teaching a pagan Passover observance that is contrary to YAHOWAH’s written instructions!

I personally don’t care if people listen to me or not, but I do care that you, the reader, should have the appropriate information to make an proper decision in observing His Passover and hopefully you will give the proper credit to YAHOWAH and His precious Son! We encourage everyone who is interested in the full truth that they will take the time to check the following scriptures with the Hebrew text and see it for yourselves!

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The King James Version (Authorized) Gen 15:12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.

~'r.b;a‐l;[ h'l.p'n h'meD.r;t.w aw{b'l v,m,V;h yih.y;w wy'l'[ t,l,p{n h'l{d.g h'kev]x h'myea heNih.w The Hebrew phrase is “ha shemesh la bo” it is a rearrangement of “bo ha shemesh” but it still has the same meaning. All the different translations seem to be in agreement with the English interpretation; see below...

New International Version (NIV) As the sun was setting, Abram fell into a deep sleep, and a thick and dreadful darkness came over him.

New American Standard Bible (NASB) Now when the sun was going down, (A) a deep sleep fell upon Abram; and behold, terror and great darkness fell upon him.

Amplified Bible (AMP) When the sun was setting, a deep sleep overcame Abram, and a horror (a terror, a shuddering fear) of great darkness assailed and oppressed him.

New Living Translation (NLT) As the sun was going down, Abram fell into a deep sleep, and a terrifying darkness came down over him.

Young's Literal Translation (YLT) And the sun is about to go in, and deep sleep hath fallen upon Abram, and lo, a terror of great darkness is falling upon him;

Young’s Literal Translation is interesting because he translated the Hebrew phrase as; “as the sun was going down” or as the other translations have it, “as the sun was setting,” or “when the sun was setting,” all of which DO NOT show a mid­afternoon definition for “bo hashemesh!”

Gen 15:17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces.

r.WN;t heNih.w h'y'h h'j'l][;w h'a'B v,m,V;h yih.y;w ~yir'z.G;h !yeB r;b'[ r,v]a vea dyiP;l.w !'v'[ h,Lea'h We will explore the legal and prophetic implications of Genesis chapter 15 and their connections to both the 14 th day Passover and the 15 th day of the Exodus later on in the study. We return to the other verses in the scriptures that use the phrase “bo hashemesh;” take special notice of Deut. 16:6 which uses the common Hebrew formula – ba ereb (the sunset, sundown) is mentioned first, and then bo ha shemesh (the going in or the entering of the sun).

Ex 17:12

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But Moses' hands [were] heavy; and they took a stone, and put [it] under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.

Deu 16:6 But at the place which YAHOWAH your Almighty One shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.

Jos 1:4 From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast.

Jos 10:27 And it came to pass at the time of the going down of the sun, [that] Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave's mouth, [which remain] until this very day.

1Ki 22:36 And there went a proclamation throughout the host about the going down of the sun, saying, every man to his city, and every man to his own country.

2Ch 18:34 And the battle increased that day: howbeit the king of Israel stayed [himself] up in [his] chariot against the Syrians until the even: and about the time of the sun going down he died.

Psa 50:1 [[A Psalm of Asaph.]] The mighty El, [even] YAHOWAH hath spoken, and called the earth from the rising of the sun unto the going down thereof.

Psa 113:3 From the rising of the sun unto the going down of the same YAHOWAH’s name [is] to be praised.

Psalm 113:3 was written by King David in honour of His Great Almighty One called YAHOWAH, and he sings that from the rising of the sun until mid­afternoon YAHOWAH’s name should be praised! Wait a minute, could you repeat that again? You said that the Hebrew phrase means until the setting of the sun not the mid­afternoon? Well, according to everyone who follows the 15 th day Passover, this is not true!

Who are we to believe? I believe YAHOWAH and His Word and I know my wife and family and brothers and sisters in the faith will believe YAHOWAH before any false prophet, I hope you will too! Amen.

Dan 6:14 Then the king, when he heard [these] words, was sore displeased with himself, and set [his] heart on Daniel to deliver him: and he laboured till the going down of the sun to deliver him.

We see this phrase in Daniel 6:14 and again if we use the nonsense the 15 th Passover “people” like to teach (deceive) this phrase wouldn’t make any sense because it would be understood that this King, who loved Daniel and wanted to save him, only laboured for his release until the mid­afternoon! I suppose this King really didn’t love Daniel, so he gave up and went instead to his palace to be with his harem. No, the Hebrew text clearly shows that the King was really upset with himself and felt guilty about the

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situation that Daniel found himself in! The record shows that the King tried all day (even up to the going down of the sun) to free Daniel, so “bo hashemesh” doesn’t mean the mid­afternoon.

Mal 1:11 For from the rising of the sun even unto the going down of the same my name [shall be] great among the Gentiles; and in every place incense [shall be] offered unto my name, and a pure offering: for my name [shall be] great among the heathen, saith YAHOWAH of hosts.

In the next chapter we will look further into the divisions of the Hebrew day according to what is found in the Consecrated Scriptures.

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YAHOWAH’s Natural Division of Time For the theory of a 15 th day Passover to work supporters of this lie cannot and will not acknowledge that morning or boqer begins when the first light of dawn appears or day break. If they admitted that boqer doesn’t include the hours between midnight and dawn, they would have to concede that it was impossible for the Passover and the Exodus to occur on the same night. Not willing to come clean with their error, they cling to their false interpretation of boqer and twist the scriptures out of context. But before we get ahead of ourselves, we should give you, the reader, a brief overview of the controversy between the 14 th and 15 th day Passover tenets which has been raging since the 2 nd century of the Common Era.

Overview of the Erroneous 15 th Day Passover/Exodus According to this view the first Passover observed in Egypt during Israel’s slavery was started in the afternoon of the 14 th day, when the lambs were offered up. During the next several hours as they supposedly prepared the lambs to be eaten, the 14 th day obvious ends at sundown and the 15 th day begins. After several more hours in which the Israelites have smeared the lambs blood on their door frames, they wait for the angel of death to pass over their homes at midnight. Soon after this incident, Moses, Joshua and Caleb arrange all the clans of Israel, which number in the hundreds of thousands, at Rameses during the later part of the night, and they head out, but not before they burn the “Passover” leftovers which was commanded of YAHOWAH earlier in the week!

Somehow they burn the bones, hide and entrails of the lambs as they prepare to leave Egypt in the latter part of the night just before sunrise!

Overview of the Proper and Only Passover of YAHOWAH According to this view the first Passover observed in Egypt during Israel’s slavery occurs early on the 14 th day of the 1 st month of YAHOWAH’s calendar. YAHOWAH commanded the animals to be killed soon after sunset that ends the 13 th day during a short period of the day that is called twilight. This period of the day is between sunset and totally darkness when the stars are clearly visible. Between the hours of twilight and the middle of the night when the angel of death is promised to go through Egypt, Israel had to gather the blood and smear it on their door frames; they had to cook the lambs on a spit with open fire and eat as much of it as possible with bitter herbs. Israel was to wait for the angel of death to finish his work, in their homes, and afterwards before the break of dawn they were commanded to burn all the leftovers of the Passover meal. It is during the daylight part of the 14 th that Israel is given all the riches of Egypt and they gather at Rameses. All the clans of Israel are commanded to gather around their own standard (remember at this time Israel is composed of 13 tribes), and the scriptures describes their arrangement as army columns, there was no chaos here! Once that was settled, all the clans of Israel, with all their families, possessions, cattle and herds started to leave Egypt. Israel begins her trek in the night on the 15 th (after sunset) and this is the “night to be much observed” by Israel forever, which became soon after, the 1 st day of Unleavened Bread. Israel began her march out of Egypt with great joy and happiness because they were leaving as free people who’s Almighty One was YAHOWAH the Great Invincible One who keeps His promises.

There is obviously more details that we will iron out as we progress in our study, but there you have it in a “nutshell.” The reason we are so compassionate about this particular feast day is because Passover is perhaps the MOST important day that a person can observe in YAHOWAH’s honour. Without the full

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knowledge of Passover and its proper observance under the New Covenant (by learning more about it through the Old Covenant Scriptures), our sins will not be forgiven!

The other reason we have spent so much time and energy gathering more evidence, buying more books, and adding additional information to this expanded edition is because we have experienced the wrath of Satan himself in this assembly when one of our members, who we considered to be loyal and fine friend in YAHOWAH, decided to rebel against YAHOWAH’s assembly. This rebellion was fuelled by many other problems but the Passover controversy was a window she decided to jump through to exert her so­called independence and authority. She decided to follow her own ideas about YAHOWAH’s Passover. To this day (2008) we still receive junk mail from her, trying to persuade us to follow her crazy ideas about Passover. This is why we are passionate about this beautiful and wonderful day called Passover because without the true offering of our Passover lamb called, YAHO­Hoshu­WAH, we would all be in the lake of fire and that is the truth. Therefore I implore everyone around the world who may have the opportunity to read and study this information, don’t take YAHOWAH for granted, be vigilant every single day and pray for His guidance.

Boqer – Morning We haven’t gone into too much detail about YAHOWAH’s instructions for Israel on that first Passover in Egypt, but as we mentioned in the previous overviews YAHOWAH did commanded Israel to completely burn all her Passover leftovers. Let’s turn to Exodus 12:10 to read the exact wording: And you are to leave nothing of it until the morning. If something is left until the morning you are to burn it with fire.

According to the following translations, the general command from YAHOWAH to Israel was they were to eat the whole thing before (boqer – dawn). If any meat was leftover from the Passover offering (towards the end of laylah – night) Israel was to burn them. The following translations can be found at http://www.biblegateway.com/passage/?search=exodus%2012:10;&version=31;49;51;45;15: New International Version (NIV) Do not leave any of it till morning; if some is left till morning, you must burn it.

New American Standard Bible (NASB) And you shall not leave any of it over until morning, but whatever is left of it until morning, you shall burn with fire.

New Living Translation (NLT) Do not leave any of it until the next morning. Burn whatever is not eaten before morning.

Amplified Bible (AMP) You shall let nothing of the meat remain until the morning; and the bones and inedible bits which remain of it until morning you shall burn with fire.

Young's Literal Translation (YLT) and ye do not leave of it till morning, and that which is remaining of it till morning with fire ye do burn.

In Recalling the Hope of Glory by Allen P. Ross, page 230, he states (emphasis mine):

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Passover would have been a complete experience for the faithful worshippers drawing the whole person into the drama.

And drama it was, for the people were to observe it “as if” they had been there that night in Egypt. According to Exodus 12...the people were to slaughter a lamb at twilight, roast it, and eat it together, along with unleavened bread and bitter herbs. In Egypt they were to eat it...burn the leftovers.

In Exodus by Cornelis Houtman, page 181, he asserts: 12:10 – and you are to leave nothing of it until the morning. If something is left until the morning you are to burn it with fire.

Before talking about how the meal is to be eaten (12:11), and instruction is given about the time length of the meal (12:10a) and how to deal with possible leftovers (12:10b). Cf. 34:25; Num 9:12; Deut.

16:4.

Page 182 – According to the portrayal in 12:10 the Exodus did not take place before the morning; cf. 12:22; Num. 33:3.

I must reminder the reader again of the Hebrew definition for morning from the English­Hebrew Dictionary (see images). The English word, morning, is translated as boqer in Hebrew and according to the following reference books, boqer is defined as: Strong's Number: 01242 § § § § §

rqb bo'­ker, morning, break of day, of end of night

of coming of daylight of coming of sunrise of beginning of day of bright joy after night of distress (fig.) morrow, next day, next morning

The Brown­Driver­Briggs Hebrew and English Lexicon, 1242, morning, page 133:

Rqb bo'­ker , morning (NH id.; from split, penetrate, as the dawn the darkness, light through cloud­rifts, etc.)…1.

Morning (of point of time, time at which, never during which, Eng. Morning = forenoon): ­ a. of end of night…c. of coming of sunrise…d. of beginning of day…i.e. the day ended with evening, and the night with morning…

We can see that boker/boqer is a “point of time, time at which, never during which” according to the Brown­Driver­Briggs Lexicon, which is contrary to our modern concept of morning which extends for 12 hours (from midnight to noon). Boqer is defined as the “coming of daylight” or dawn and is interrelated

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to the idea of sunrise as well, which soon afterwards brings about “yom” meaning “day” or “daylight” as opposed to laylah which is the night or darkness.

So if boqer is a specific point of time during the natural course of a day, and Isarel was commanded to burn all their leftovers before “boqer,” how the heck did they get out of Egypt during the same night? It is impossible because the 15 th day Passover believers are trying to rewrite the scriptures and fit too many things in a minuscule period of time (the middle of the night until dawn, which is roughly 5 hours – we will explain later in our study).

As part of their ‘evidence,’ these 15 th day Passover supporters have selected a verse in the book of Ruth to “support” the theory that morning is defined as a period of time after midnight before the sun rises.

They state for example: ‘However, boqer can also be used in reference to the latter portion of the night before sunrise. Several passages show this.’ ‘She lay down at his feet until morning (boqer), then she got up before it was possible for one to recognize the person beside him.’ (Ruth 3:14, Lester L. Grabbe’s Translation). This shows the time was long before sunrise while still very dark.’ (The Passover in the bible and the Church Today, pages 8, 9).

To refute this silly theory I would like to quote, in part, from The Christian Passover by Fred R. Coulter with YAHOWAH’s name inserted into the piece: These “teachers” view Ruth 3:14 as scriptural evidence that ‘morning,’ or boqer, includes the time ‘long before sunrise while still very dark;’ is this a valid interpretation of Ruth 3:14? To find the answer let us apply rule #3 of the fourteen rules for bible study, which are listed in chapter one. Let’s examine the context of this verse.

When we read the third chapter of the book of Ruth, we find that it is relating the events that occurred when Ruth followed the instructions of her mother­in­law Naomi to go to the threshing­floor of Boaz, a kinsman. Boaz was winnowing ‘…barley to­night in the threshing –floor…and when Boaz hath eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn; and she came softly…and laid her (self) down. And it came to pass at midnight, that the man was startled, and turned himself; and behold, a woman lay at his feet; and he said: ‘who art thou?’ and she answered: ‘I am Ruth thy handmaid’…and he said, ‘blessed be thou of YAHOWAH…. lie down until the morning (boqer)’…and she lay at his feet until the morning (boqer); and she rose up before one could discern another.’

For he said: ‘ let it not be known that the woman came to the threshing­floor’…and when she came to her mother­in­law, she said: ‘ who art thou, my daughter?’ and she told her all that the man had done to her…then said she: ‘ sit still, my daughter, until thou know how the matter will fall; for the man will not rest, until he have finished the thing this day.’”

(Ruth 3:2­18 JPSA). When we take a close look at the scriptural account we find that three different terms are used to show the time sequence of these events. In verse 2 we find the word ‘to­night’ which is translated from Laylah (night) and ‘ghatzee’ (in the middle). In verse 13 we read that Ruth was to stay until ‘morning’ or boqer.

Verse 14 tells us that she arose ‘before one could discern another.’ The question that needs to be answered is this: how dark was it at the time she arose to go home? Verse 14 does not give us a definitive time, but states only that there was not enough light ‘to discern another.’ Dr. Grabbe has interpreted this statement as showing that the time was ‘long before sunrise.’ But when we study the scriptural account, we find other statements that contradict this definition. The scriptural account states that it was midnight when Boaz suddenly awoke and discovered Ruth’s presence (verse 8). It was at midnight that he told her, ‘tarry this night (Hebrew Laylah)…lie down until the morning (Hebrew boqer) (verse 13).

If ‘morning’ or boqer begins just after midnight, Boaz would not have told Ruth to lie down again until the morning had arrived. The fact that Boaz told her, ‘tarry this night (Laylah),’ shows that Laylah had not yet ended.

Since Boaz spoke these words at midnight, lailah is clearly referring to the period of darkness following midnight. Lailah did not end until the first light of dawn, or boqer. Ruth did not leave the threshing­floor until the dawn of morning.

Although the day was dawning, and there was enough light for Ruth to find her way back into the village of Bethlehem to Naomi’s house, it was not light enough for her to be recognized by others.

The following piece concurs with Mr. Coulter with regard to the proper scripture understanding of boqer which is NOT according to our modern “gentile” way of reckoning the morning right after mid­night till noon (quoted in part with YAHOWAH’s name and proper titles of the Father and Son, emphasis mine)!

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CHAPTER 5 ­ PASSOVER 14TH or 15 TH ­ CLARITY THROUGH EXEGESIS

“…sacrifice the Passover at twilight, at the going down of the sun…” ~ Moses The time and events surrounding Israel’s departure from Egypt, as recorded by Moses, holds valuable proofs as to the date and time of Passover. Do you remember when the children of Israel left Egypt? Remember, [YAHOWAH] told the Israelites they were not to come out of their house Passover night until the following morning (Ex 12:21­24).

When the 14 th arrived, Israel was told to kill the Passover, put the blood on their door posts, prepare and eat their paschal meal with bitter herbs, and remain indoors all night until morning. While they waited, the destroyer would pass­over those homes that came under the blood of the lamb, but He would visit for judgment the houses that did not.

The penalty for not coming under the blood of the lamb was the death of all the firstborn. Eating the lamb was another type of the need to “eat [the Messiah]” and absorb the meaning of His sacrifice as well as His life. The bitter herbs symbolized the horrible bitterness of bondage in Egypt. Venturing out doors Passover night was not an option.

What exactly does the biblical word for morning mean? I use the term “biblical,” to denote the meaning of the word “morning” found in your Bible as opposed to what some men will tell you it means after the Babylonian exilic influences were imposed upon it.

OT #1242 Heb boqer — morning: The break of day a) morning: 1) used of end of night 2) used of coming of daylight 3) used of the coming of sunrise (The Online Bible Thayer's Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon, Copyright.)

James Strong says of this word morning: TStrongs #1242, boqer (bo'­ker); means: properly, dawn (as the break of day); generally, morning: No real big mystery here, yet some have been misled to count the time for Passover purposes as the gentiles count time, by claiming that “morning” is that portion of the night that comes after midnight plus that portion of the day up till noon, i.e., midnight to noon. But [YAHOWAH] calls “morning” the breaking of light through the full rising of the sun.

[YAHOWAH’s] Word calls evening, (‘ereb), that period from the beginning of sunset into the twilight of the evening at the other end of the day! God told Israel: Keep the lambs until Abib 14, kill them at the coming of evening (‘ereb), eat the lamb prepared with bitter herbs in a state of hast, do not come out of your homes until morning (boqer).

Remember, the passing­over by the death angle at midnight is the event this day is named for – not the following day.

[YAHOWAH] said the Passover would happen on the 14th. Since the Hebrews counted each days time beginning with the evening and continuing to the next evening – making a complete 24 hour day – it stands the test of logical reasoning that the morning after the previous evening was still part of the same “day.” This is how [YAHOWAH] counted time in Genesis 1:5; “So the evening and the morning were the first day”, and so forth, for all seven days of the creation week.

Thus, biblically, the morning after each evening was still part of the same day. The Passover meal with bitter herbs in the evening was followed by the actual Passover event at midnight, followed by spoiling the Egyptians in the day – all part of the 24 hour Passover day on the fourteenth of Abib. http://www.cogpt.org/pdf/PASSOVER%20Chap%205%20Exegesis.pdf

From http://assemblyofyah.com/pdfs/ChronologyExodus.pdf: Verse 1 lb. “...So you shall eat it in haste...” “Haste, [2649] from the root [2648] means they were to eat in a state of awe and fear. After all, scores of people, perhaps thousands, were going to die that night! They had better heed the instruction. Although ready to depart their homes (not Egypt), they had better stay in their homes until boqer, the crack of dawn, still on the 14th. [YAHOWAH] did not mean for them to eat so speedily that they would have had to gulp it down or half roast it so it would be nearly raw. Many times when planning to depart our homes to go on a trip, we pack up the day before, we prepare, and are so excited we can hardly sleep. Then we leave at the crack of dawn. These people were awestruck! They probably couldn’t sleep well knowing in faith a death angel was coming, and would pass over them, but would kill all the firstborn of Egypt!

Notice what dreadful thing was to occur! Verse 12.. “For I will pass through the land of EGYPT THIS NIGHT, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am [YAHOWAH].” Yes, “this night,” not the night of a different day altogether, but the night of the 14 th preceded by that period of twilight which led into this night.

The following pdf file found at climbthewall.com/pdf/moses_aaron.pdf, confirms our argument that boqer is defined in scriptures as “the end of night,” or “the break of day,” therefore it is impossible to teach that Passover and the Exodus happened on the same night (we apologize beforehand for the pagan name and title of “God” and “Lord,” please replace with the proper Family Name of YAHOWAH:

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According to The International Standard Bible Encyclopaedia (http://www.internationalstandardbible.com/D/dawn­dawning.html) it states for boqer:

Online

DAWN; DAWNING don: The word means the approach of the morning light, the breaking of the day. There are several words in the Bible that indicate this. nesheph, "twilight" of the morning (Job 7:4; Psalms 119:147). The same word is used for evening twilight (1 Samuel 30:17; 2 Kings 7:5,7); penoth ha­boqer, "the turning" of the morning, the change from darkness to light, approach of the morning (Judges 19:26); 'aph`­appe shachar, "the eyelids" of the morning (Job 3:9; 41:18 (10)); aloth ha­shachar, "the ascent" or "rise" of the morning (Joshua 6:15); epi­phosko, "to grow light," the approach of the dawn (Matthew 28:1; Luke 23:54 margin); diaugazo, "to grow bright, "lustrous" (2 Peter 1:19), "until the day dawn"; figurative of the Second Coming of Christ (compare 2 Peter 1:16). H. Porter

The evidence is clear; Israel was commanded to stay in their homes during the better part of the night (laylah of the 14 th ) in Exodus chapter 12 as they were also instructed to eat all of the Passover offering before dawn of the 14 th day of Abib. However if they were to have any leftovers before “boqer,” they were to burn them (still on the 14 th )!

Even if we were to pretend that all of this happened on the night of the 15 th , it is still physically impossible to fit the exodus (during the night), the killing of the firstborn (middle of the night), the eating of the Passover (during the night), and the burning of the leftovers (during the last part of the night towards dawn). This scenario doesn’t make any sense, but the scriptures make sense because they teach the proper chronology of that First Passover in Egypt which happened at the beginning of the 14 th .

In the next chapter we will tackle the most contentious issue of the Passover controversy and that is the Hebrew phrase “ben haarbayim.” We use the word contentious because the 15 th Passover faction really hates the genuine scriptural meaning of this phrase; to agree with the scriptures is to abandon their preposterous conjecture of a 15 th day Passover, consequently they must defend “their” definition of this phrase at any cost, even the cost of their salvation!

We leave this chapter with Exodus 12:22 as a friendly reminder of YAHOWAH’s instructions to Israel during their first Passover; YAHOWAH told them NOT to leave their homes until morning (boqer)!

And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning.

@;S;B‐r,v]a ~'D;B ~,T.l;b.j.W bw{zea t;DUg]a ~,T.x;q.l.W t{z.Wz.M;h yeT.v‐l,a.w @w{q.v;M;h‐l,a ~,T.[;Gih.w vyia.Wa.cet a{l ~,T;a.w @'S;B r,v]a ~'D;h‐nim r,q{B ‐d;[ w{tyeB ‐x;t,Pim We’re going to start in the next chapter with an amateur observation of twilight by yours truly, me!

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Twilight – A Personal Observation On June 25, 2005, I conducted an amateur astronomy observation at Whytecliff Park, in West Vancouver, BC. It was witnessed by my wife Wynn, and her son Weston (who also helped by letting me use his multi­layered sunglasses to glance and observed the sunset).

Our observation post was actually not too far away from the photo of the bench below! Part of the observation involved keeping close attention to the time it took the sun after touching the horizon (which happens to be the set of islands nearby as you face west from our stand point at the park) to completely disappear beyond the horizon. Another factor we wanted to refute is the premise that twilight doesn’t really exist in certain parts of the world (one particular person asserts that twilight doesn’t really exist in California where she grew up).

Since we don’t rely on anyone for our salvation except YAHOWAH and His Son, YAHOWAH expects us to use our brain and put His Laws to the test. So that is what we did, we wanted to know if there was sufficient light after sunset here in Vancouver, to do the following: to “cast” shadows, distinguish colours, and recognize faces and for how long.

(I realize the sun is at its highest point in the northern hemisphere, since the summer solstice was several days before with the official sundown at 9:22 pm, Vancouver, British Columbia, Canada, Date Jun 25, 2005; Sunset 9:22 PM www.timeanddate.com/worldclock/astronomy.html, so I have to admit that observing sunset and twilight/dusk is not the same as in Jerusalem, but remember we are ob serving Passover here in Vancouver, not in Jerusalem).

This is what WE observed…

At 8:59 pm, the sun touched the horizon, (behind Bowen Island) as depicted in the photo above. At 9:03 pm, the sun disappeared.

Afterwards we observed that twilight was bright enough to cast shadows (albeit undefined, with fuzzy edges) at 9:15 pm. Again we noticed at 9:28 pm that we could still cast shadows, and recognize the dark colours of our blanket.

Left: Arial view of Whytecliff Park We eventually hiked down from our observation spot, to the beach, at approximately 9:45 pm, and we could still distinguish the faces of those who sat on the logs watching recreational sea drivers go into the water. We eventually left around 10:00 pm or so, and we could still see figures and landmarks as we left West Vancouver.

The reason we picked this particular park is because it is fairly dark and the sun can be observed clearly without obstructions. Some may still argue that the city lights might have tainted our observations; since I’m not a scientist or professional astronomer I wouldn’t argue with them. I’m simply relaying the simple observations that we witnessed together with our own eyes, to test the truth. According to our own observations, during the season when we have the longest days of the year, with the most sunlight, we noticed that from the disappearance of the sun at approximately 9:03 pm to roughly 10:00 pm we had about 1 hour of twilight!

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As a double witness I visited the following sites to confirm our findins and this is what they had on their sites:http://www.sci.fi/~benefon/sol.html and http://www.sunrisesunset.com/calendar.asp: June 25, 2005 Vancouver, British Columbia Day length: 16:30 hours Begin of Nautical Twilight: 01:52 hours Sunrise Time: 03:49 hours Sunset Time: 20:19 hours End of Civil Twilight: 21:06 hours End of Nautical Twilight: 22:17 hours Date: Sunday on 2005­07­3, the 184 Day of the year

What is the technical definition of twilight and how is it used in the world? We get a clue from the following website: What is the technical definition of twilight?

Some outdoor activities may be conducted without artificial illumination during these intervals, and it is useful to have some means to set limits beyond, which a certain activity should be assisted by artificial lighting. Nevertheless, it is possible to establish useful, though necessarily approximate, limits applicable to large classes of activities by considering only the position of the Sun below the local horizon. Reasonable and convenient definitions have evolved.

There are three kinds of twilight defined: civil twilight, nautical twilight, and astronomical twilight. For computational purposes, civil twilight begins before sunrise and ends after sunset when the geometric zenith distance of the centre of the Sun is 96 degrees ­ 6 degrees below a horizontal plane. The corresponding solar zenith distances for nautical and astronomical twilight are 102 and 108 degrees, respectively. That is, at the dark limit of nautical twilight, the centre of the Sun is geometrically 12 degrees below a horizontal plane; and at the dark limit of astronomical twilight, the centre of the Sun is geometrically 18 degrees below a horizontal plane. This information is derived from the Explanatory Supplement to the Astronomical Almanac, ed. P. K. Seidelmann (1992), pp 482 ff. http://aa.usno.navy.mil

No twilight? What a strange statement!

One reason for taking the time to observe the sun after sunset in West Vancouver, as I mentioned earlier, is to refute the following statement made by a 15 th day Passover extremist named Barbara Jean Pearce, in an untitled (as of 2005) work who claims on page 9…

“Again we see in Lev. 23:5­6 the same formula used in Lev. 23:32. YAHOWAH establishes the time frames for His Consecrated feast day by including the transitional phase of late afternoon to sunset/nightfall of the previous day; in this case the transitional phase of the closing of day 14 ushers in the consecrated memorial of day 15. (4)

(4) It should be noted at this point that at Passover season in Jerusalem sunset occurs at about 6:00 pm (www.timeanddate.com). Jerusalem is on almost the same latitude as S. California where the author grew up.

At this latitude there is no such thing as ‘twilight’ as we northerners know it. Day goes from light to dark. There is ‘no dusk’ to speak of. If the Passover lambs were killed after sunset the Israelites would have been working in darkness.”

Could this be true? Well yes and no! It is true that the closer you are to the equator the quicker twilight will pass into night, but it doesn’t matter if twilight is 4 minutes long, because the instructions from YAHOWAH was:

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New American Standard Bible (NASB), Exodus 12:6 You shall keep it until the (A) fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it (B) at twilight.

YAHOWAH commanded the whole congregation of Israel to kill the lambs at twilight of the 14 th .

YAHOWAH didn’t command the Israelites to kill, dress, prepare the spit and fire and eat the lamb all during twilight! He simply said to “kill” the lambs at twilight and how does it take to kill a lamb? I’ve never killed an animal so I personally wouldn’t know from experience, but many others have, and I’m sure it doesn’t take long to slit their throats and let them bleed out. This whole process of killing the lambs and letting them bleed out proper according to YAHOWAH’s health laws doesn’t require hours upon hours to accomplish. So even if twilight is only 5 minutes long in certain parts of the world, it would give anyone who follows the Old Covenant Passover requirements sufficient time to accomplish YAHOWAH’s instructions.

I don’t want to jump ahead of myself, but under the New Covenant Passover requirements, we are no longer required to kill a lamb, so the Passover ceremony under the New Covenant can start immediately after sunset even if twilight is only “several” minutes long! We will discuss this further on in our study.

The other part of the previous statement made by Barbara that because “there is no such thing as twilight as we northerners know it,” that the Israelites would have “been working in darkness” assumes the Israelites were so primitive that they didn’t know how to make fire, light torches or use crude lambs.

From what little I know about Israel and Egypt during that time period, we can strongly presume both the Egyptians and the Israelites had fire and that they could’ve easily worked in the “darkness” to dress, and prepare the Passover meal for their families; (besides remember YAHOWAH told the Israelites to roast the lambs, so unless they had electric ovens in those days, we can safely speculate that they had built proper fire pits for roasting the lambs which gives off sufficient light to work in).

According to the following website, http://www.everything2.com/index.pl?node=latitude, Jerusalem and Los Angeles, California are on the same latitude, but they are not on the equator, so there is plenty of time for twilight, even in Southern California!

35 N: Tokyo; Los Angeles, California; Jerusalem; Kabul; Atlanta, Georgia

The sufficient time for twilight that I mentioned earlier is confirmed by the following website, http://www.sunrisesunset.com/calendar.asp. According to accurate astronomical records pertaining to Passover season in Jerusalem, twilight is about one hour and twenty three minutes long! See the record below: Jerusalem, Israel April 5, 2005 Sun Set: 6:00 pm, Twilight: 7:23 pm.

According to this year’s Passover twilight (which fell on April 13, 2008, Monday sunset) the following times were recorded: Seattle/Vancouver – Sunset Time: 16:20 hours ­ End of Civil Twilight: 16:55 hours ­ End of Nautical Twilight: 17:34 hours Los Angeles/Jerusalem ­ Sunset Time: 16:46 hours ­ End of Civil Twilight: 17:14 hours ­ End of Nautical Twilight: 17:45 hours

Now I won’t pretend to know the difference between “civil” and “nautical” twilight, so even if we take the first figure, for civil twilight, which is the shortest, we see that in Vancouver twilight was about 35 minutes long during Passover, and in Los Angeles/Jerusalem, twilight was about 28 minutes long!

By the way, what is the English definition of twilight? Does it refer to the mid­afternoon hours of the day as some like to instruct?

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According to http://dictionary.reference.com, twilight means: noun Dim or diffused illumination.

The light perceived before the rising, and after the setting, of the sun, or when the sun is less than 18[deg] below the horizon, occasioned by the illumination of the earth's atmosphere by the direct rays of the sun and their reflection on the earth.

The diffused light from the sky during the early evening or early morning when the sun is below the horizon and its light is refracted by the earth's atmosphere. the soft, diffused light from the sky when the sun is below the horizon, either from daybreak to sunrise or, more commonly, from sunset to nightfall.

The time of the day when the sun is just below the horizon, especially the period between sunset and dark. the period in the morning or, more commonly, in the evening during which this light prevails. a terminal period, esp. after full development, success, etc.: the twilight of his life. a state of uncertainty, vagueness, or gloom

· ·

· · · · · · adjective

of, pertaining to, or resembling twilight; dim; obscure: in the twilight hours. appearing or flying at twilight; crepuscular.

· ·

Can anyone honestly believe that twilight should be defined by the mid­afternoon hours of bright sunlight because the English definition of twilight doesn’t show that! As for the origin of this word, http://www.etymonline.com/index.php?term=twilight states (emphasis mine): 1387 (implied in twilighting), a compound of twi­ + light (n.) Cognate with Du. tweelicht (16c.), Ger. zwielicht. Exact connotation of twi­ in this word is unclear, but it appears to refer to "half" light, rather than the fact that twilight occurs twice a day. Cf. also Skt. samdhya "twilight," lit. "a holding together, junction," M.H.G. zwischerliecht, lit. "tweenlight." Originally and most commonly in Eng. with ref. to evening twilight but occasionally used of morning twilight (a sense first attested c.1440). Figurative extension is first recorded 1600.

One extraordinarily thoughtless person wrote to us a few years ago that twilight means two­lights therefore it meant the “first” light of the declining sun during mid­afternoon and the “second” light, being sundown or sunset, proved to her that she was correct in her observation of the 15 th day Passover.

According to etymological research, twilight means “half” light, NOT two lights.

From http://www.merriam­webster.com/dictionary/twilight: the light from the sky between full night and sunrise or between sunset and full night produced by diffusion of sunlight through the atmosphere and its dust ; also : a time of twilight

From the 1828 Webster English Dictionary found at http://1828.mshaffer.com/d/word/twilight: The faint light which is reflected upon the earth after sunset and before sunrise; crepuscular light. In latitudes remote from the equator, the twilight is of much longer duration than at and near the equator.

From the Oxford English Dictionary found at http://www.askoxford.com/concise_oed/twilight?view=uk: Twilight • noun 1 the soft glowing light from the sky when the sun is below the horizon. 2 a period or state of obscurity or gradual decline: the twilight of his career.

— ORIGIN from an Old English base meaning two (probably here used in sense ‘half­’) + LIGHT 1 .

From http://encarta.msn.com/dictionary_/twilight.html: Definition: 1.

2.

time after sunset or before dawn: the time of day just after sunset or before dawn, when the Sun is below the horizon half­light: the faint diffuse light that occurs at twilight

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3.

final period: the time when something is declining or approaching its end, especially in a gentle or peaceful way the twilight of her career

And last but not least from The American Heritage ® Dictionary of the English Language: Fourth Edition. 2000: Twilight ­ 1a. The diffused light from the sky during the early evening or early morning when the sun is below the horizon and its light is refracted by the earth's atmosphere. b. The time of the day when the sun is just below the horizon, especially the period between sunset and dark. 2. Dim or diffused illumination. 3. A period or condition of decline following growth, glory, or success: in the twilight of his life. 4. A state of ambiguity or obscurity.

Middle English twilighte : Old English twi­, two, half; see dwo­ in Appendix I + Old English l ht, light; see light 1 .

For more information on why twilight is so short near the equator we offer the following for your own information (see also Appendix Eight, our own personal observations of twilight in Panama during our three week vacation in Jan./09): Why is twilight short near the equator?

I have now read in several different books which relate the adventures of world travelers the same observation about the sunset at the equator. They state that at the equator "darkness falls almost instantly after sunset, there is no twilight". I ignored it the first few times I saw it, but after reading it again, and again, I began to wonder if it is true, and if so why? I can't figure out why twilight should shorter or longer anywhere in particular. Is is true? Why? This is a very good question. The reason is a little complicated to understand, though. The simple answer is that at low latitudes, the sun sets perpendicular to the horizon, while at higher latitudes, the sun can set at a more oblique angle, allowing it to remain close to the horizon after sunset for a longer period of time.

The sun rises and sets because of the Earth's rotation. It's easy to understand how things move in the sky due to the rotation by looking at a long­exposure photo taken at night. Each of the circular streaks there is a star, and over the hour or so that the photo was taken, each star appeared to circulate around the North Star, Polaris, seen in the center of the pattern.

You can see from the picture that stars closer to Polaris than the horizon never rise nor set, but continually circle the pole star in the sky. Stars farther from the pole star do rise and set, as the circles on which they travel cut below the horizon.

The same idea goes for any object in the sky, including the sun and the moon.

One more thing you need to know about these rotation patterns is this: Polaris sits directly above the North Pole. If you were standing at the North Pole, you would see Polaris directly overhead. All the objects in the sky would simply circulate around that point, and nothing stationary in the sky would rise nor set. This makes sense if you think about standing at the pole, while the Earth's rotation simply spins you around in place. You end up looking in different directions, but nothing enters or exits the sky above you. The closer to the north pole you are, the higher Polaris is in the sky. At the Equator, Polaris is on the horizon.

This means that at the north pole, the sun doesn't rise or set at all due to the Earth's roataion. The sun does move through the sky (from one of those circles on the film to another) on a yearly cycle, though, and this is why there is light at the north pole for 6 months and night for 6 months. Thus, above the arctic circle (or below the antarctic circle), at the right time of the year, you can see the midnight sun­­ a sun which doesn't set all day. At that time of year, the sun is a circumpolar object, sitting on one of those star­trails in the picture that never descends below the horizon.

Now imagine that you are pretty far north, but not above the arctic circle. Polaris is very high in the sky, and as the Earth turns, the sun may be on one of those circles you see in the photo which just grazes the horizon. The sun sets, but sets at an angle. It stays close to the horizon for a long time, making twilight linger.

The further south you travel, the lower Polaris will appear in the sky, and the further and quicker the sun will dip below the horizon at night. Eventually, once you get to the tropics, Polaris is on the horizon, and the sun sets directly down below the horizon. Since it has very little movement horizontally with respect to the horizon, it quickly leaves the horizon behind after sunset, making for a very quick twilight. Then, as you proceed southward from the equator, the effect is reversed. Twilights become longer and longer, you see the South Celestial Pole higher and higher in the sky, more objects become circumpolar (i.e. never rising or setting), until eventually you're at the south pole, and the South Celestial Pole is directly over your head, and once again everything is circumpolar, and nothing rises or sets due to Earth's rotation.

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I should say one more thing here: there is nothing inherently special about the star Polaris. It just happens to be very near the North Celestial Pole, the geometrical point directly above the Earth's north pole. There is also no corresponding bright South Pole star. I hope this gives you a better understanding of sunrises and sunsets! March 1999, Dave Kornreich (more by Dave Kornreich) http://curious.astro.cornell.edu/question.php?number=121

The time frame for twilight would’ve given the ancient Israelites plenty of time to prepare the Passover lamb in accordance to YAHOWAH’s instructions. As students of YAHOWAH’s Word YAHOWAH expects his followers to be astute with His Laws especially when certain false “ministers” (like Barbara Jean Pearce) try to “pull a fast one” on us!

Let us continue our investigation into the proper definition of “twilight” from the scriptures and the Hebrew tongue. The following Hebrew terms are found in the scriptures for the different parts of the afternoon, but none of them pertain to the Hebrew phrase used for our English “twilight.”

Divisions of the afternoon · ·

(netoth ha­yom), `the declining of the day'; (Jgs. 19:8).

The expression `kehom ha­yom', `in the heat of the day' (Gen. 18:1) refers to the early afternoon when the sun is a little past its zenith, its rays still being very strong.

·

~w{Y;h tw{j.n

~w{Y;h ~{x.K

The phrase `le­ruah ha­yom', `in the cool of the day' (Gen 3:8), is in contrast to the last phrase and points to the late afternoon....'" (ISBE. Article: Afternoon ­ p.68).

~w{Y;h ;x.Wr.l

The first one comes from Judges 19:8, in the Isaac Leeser’s OT Translation: And when he arose early in the morning on the fifth day to depart, the damsel’s father said, comfort thy heart, I pray thee, and tarry until the decline of the day: and both of them did eat.

The KJV has translated the same verse as: And he arose early in the morning on the fifth day to depart; and the damsel's father said, Comfort thine heart, I pray thee. And they tarried until afternoon, and they did eat both of them.

The English word decline or afternoon comes from Strong's Number: 05186, htn, Natah, naw­taw' which means: · · · · · · · · · · ·

to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow to stretch out, extend, stretch, offer to spread out, pitch (tent) to bend, turn, incline to turn aside, incline, decline, bend down to bend, bow to hold out, extend (fig.)

(Niphal) to be stretched out (Hiphil) to stretch out to spread out to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away

The second verse is found in Genesis 18:1 (Isaac Leeser’s OT Translation): And [YAHOWAH] appeared unto him in the grove of Mamre; while he was sitting at the door of the tent in the heat of the day.

KJV: And [YAHOWAH] appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;

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The English word for “heat” in the phrase “heat of the day” comes from Strong’s # 02527, ~x, Chom,

khome , which means: ·

heat, hot

The last one we will look at is Genesis 3:8 (Isaac Leeser’s OT Translation): And they heard the voice of [YAHOWAH the Almighty One] walking in the garden in the cool of the day; and the man and his wife hid themselves from the presence of [YAHOWAH the Almighty One] amongst the trees of the garden.

KJV: And they heard the voice of [YAHOWAH the Almighty One] walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of [YAHOWAH the Almighty One] amongst the trees of the garden.

The English word “cool” in this verse is translated from the Hebrew, Strong's Number: 07307, xwr, Ruwach, roo'­akh, which is broad in meaning. Most of the time the word is translated as spirit, but in this particular case because of the context of the verse, the meaning of wind or breath was used to denote the coolness of the day as it approaches its last stages of sunlight. In any case this is a partial list of the diverse connotations of Ruwach (check your Strong’s Concordance for the full list): · · · · · · · · · · · · · ·

wind, breath, mind, spirit breath wind of heaven quarter (of wind), side breath of air air, gas vain, empty thing spirit (as that which breathes quickly in animation or agitation) spirit, animation, vivacity, vigour courage temper, anger impatience, patience spirit, disposition (as troubled, bitter, discontented)

If YAHOWAH had originally wanted the Passover to be offered up in the afternoon of the 14 th day of Abib then he would’ve have said so by using these terms!

Also take note how the Hebrew describes these “afternoon” divisions; the nouns “decline,” “heat,” and “cool” are attached to the Hebrew word for day, “yom” which points to the daylight part of the day not the night or anything connected to the night [~w{Y;h tw{j.n, netoth ha­yom, ~w{Y;h ~{x.K, kehom ha­yom', ~w{Y;h ;x.Wr.l, le­ruah ha­yom']!

According to the International Standard Bible Encyclopaedia on page 798 under the heading, Day and Night, it states (emphasis mine): "Day," yom; ordinarily, the Hebrew "day" lasted from dawn to the coming forth of the starts (Nehemiah 4:21). The context usually makes it clear whether the term "day" refers to the period of twenty­four hours or to daytime; when there was a possibility of confusion, the term laylah, "night," was added (Genesis 7:4,12; 31:39). The "day" is reckoned from evening to evening, in accordance with the order noted in the account of Creation, namely, "And there was evening and there was morning, one day" (Genesis 1:5); Leviticus 23:32 and Daniel 8:14 reflect the same mode of reckoning the day.

The phrase `erebh boker, "evening­morning," used in this last passage, is simply a variation of yom and laylah, "day" and "night"; it is the equivalent of the Greek nuchthemeron (2 Corinthians 11:25). That the custom of reckoning the day as beginning in the evening and lasting until the following evening was probably of late origin is shown by the phrase "tarry all night" (Judges 19:6­9); the context shows that the day is regarded as beginning in the morning; in the evening the day "declined," and until the new day (morning) arrived it was necessary to "tarry all night" (compare also Numbers 11:32).

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The transition of day to night begins before sunset and lasts till after sunset; the change of night to day begins before sunrise and continues until after sunrise. In both cases, neither `erebh, "evening," nor boqer, "morning," indicate an exact space of time (compare Genesis 8:11; Exodus 10:13; Deuteronomy 16:6). The term nesheph, is used for both evening twilight and morning dawn (compare 1 Samuel 30:17; 2 Kings 7:5,7; Job 7:4). Since there were no definite measurements of the time of day, the various periods were indicated by the natural changes of the day; thus "midday" was the time of the day when the sun mounted its highest (cohorayim); afternoon was that part of the day when the sun declined ( neToth ha­yom); and evening was the time of the going down of the sun (`erebh). "Between the

evenings" (ben ha­`arbayim) was the interval between sunset and darkness. The day was not divided into hours until a late period. [~sha`ah = Aramaic (Daniel 3:6), is common in Syriac and in later Hebrew; it denoted, originally, any short space of time, and only later came to be equivalent to our "hour" (Driver). The threefold division of the day into watches continued into post­exilic Roman times; but the Roman method of four divisions was also known (Mark 13:35), where all four divisions are referred to: "at even" (opse), "midnight" (mesonuktion), "at cock crowing" (alektorophonia), "in the morning" (proi). These last extended from six to six o'clock (of also Matthew 14:25; Mark 13:35). Acts 12:4 speaks of four parties of four Roman soldiers (quaternions), each of whom had to keep guard during one watch of the night. In Berakhoth 3b, Rabbi Nathan (2nd century) knows of only three night­watches; but the patriarch, Rabbi Judah, knows four. See also DAY . Horace J. Wolf http://www.internationalstandardbible.com/D/day­and­night.html

All this information so far will soon come into focus because the scriptural evidence is overwhelming against the 15 th Passover fanatics who wish to mislead many people by redefining important Hebrew phrases. Why would they want to do that? To heap followers unto themselves so they may think they are important and to change the observance of YAHOWAH’s Appointed Feast Days. This study we will prove to you, the reader, that they are dead wrong!

Now we will look closely into the most contentious Hebrew term found in the scriptures. This Hebrew term has been mistranslated, misinterpreted, misapplied and mishandled through Jewish man­made traditions.

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“Between the evenings” ‫הערבים‬ ‫בין‬ = ben ha arbayim We previous made the bold statement that because of “Jewish man­made traditions,” the true definition of “ben ha arbayim” has been misapplied in the scriptures, but we want to quantify it by adding that in recent years many Jewish bible commentaries, lexicons, dictionaries, and translations have been correct in their interpretation and rendering of ben ha arbayim as “twilight” instead of the traditional explanation of “the decline of the afternoon sun.”

The whole controversy between the biblical sound 14 th Passover observers and the erroneous 15 th Passover dissenters rests on this one key phrase “ben ha arbayim.” Unfortunately the KJV and many other English bible translations have not helped because many of them follow the erroneous Jewish definition of [ben ha arbayim] as “the declining of the sun,” in other words the afternoon between 3pm and sunset.

This Passover controversy is also exacerbated by the KJV translation of “ben ha arbayim,” which is translated as “evening.” Remember the Hebrew word for sunset, “ba ereb,” is normally translated in the KJV as “evening,” but the phrase “ben ha arbayim” should’ve been translated (lit.) “between the evenings.”

Let’s turn to the first mention of “ben ha arbayim,” mistranslated “evening,” in Exodus 12:6 (KJV): King James Version ­ 12:6 And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.

~w{y r'f'[ h'['B.r;a d;[ t,r,m.vim.l ~,k'l h'y'h.w lea'r.fIy‐t;d][ l;h.q l{K w{t{a .Wj]x'v.w h,Z;h v,d{x;l Notice the difference between the Hebrew spelling of “evening” in Genesis 1:5 which is clearly defined by YAHOWAH as sunset (ba ereb) and “evening” in Exodus 12:6? This Hebrew phrase in Exodus 12:6 cannot and should not have been translated as “evening” yet this is what the King James translators did! This phrase [ben ha arbayim] should’ve been properly translated in the KJV as (literally) “between the evenings” or “between the two evenings.” Now what the heck does this phrase mean?

Well according to the modern Pharisees, as found in modern Judaism, their definition of “between the evenings,” means the time between when the sun starts to decline in the sky (about 3pm) which corresponds to the “first” evening and the “second” evening meaning sunset.

Jewish scholars generally define the phrase beyn ha'arbayim to mean "the afternoon," as shown below: At twilight Hebrew ben ha­'arbayim literally means "between the two settings." Rabbinic sources take this to mean "from noon on." According to Radak, the first "setting" occurs when the sun passes its zenith just after noon and the shadows begin to lengthen, and the second "setting" is the actual sunset. (p. 55, vol. 2, The Jewish Publication Society Torah Commentary, "Exodus") At dusk From six hours (after noon) and upward it is called ‫הערבים‬ ‫בין‬ , when the sun declines towards the place of its setting to become darkened. And the expression ‫הערבים‬ ‫בין‬ appears in my sight (to refer to) those hours between the "evening" of day and the "evening" of night; the "evening" of day is at the beginning of the seventh hour, from (the time that) "the shadows of evening are stretched out" (Jer. 7.6), and the "evening" of night is at the beginning of night. (p. 102, vol. II, The Pentateuch and Rashi's Commentary­A Linear Translation Into English) At dusk. Better, towards even (M. Friedlander); lit. 'between the two evenings'. According to the Talmud, the 'first evening' is the time in the afternoon when the heat of the sun begins to decrease, about 3 o'clock; and the 'second evening' commences with sunset. (p. 254, The Pentateuch and Haftorahs, ed. Dr. Joseph H. Hertz) http://users.aristotle.net/~bhuie/po­first.htm

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According to YAHOWAH’s Word “ben ha arbayim” does not correspond to the afternoon hours of the day!

Ben ha arbayim corresponds and is connected to the setting of the sun which starts a new day! LOOK at the Hebrew phrase BEN HA ARBAYIM, the Hebrew plural form of ereb is used in the phrase ARBA­YIM, so how could “ereb” be attached in anyway to the afternoon hours of the day when the sun is at its hottest?

I reiterate that not all Jewish and/or Christian scholars are in agreement with the traditional Jewish definition of this phrase as we see below in the following translations.

Bible in Basic English 12:6 Keep it till the fourteenth day of the same month, when everyone who is of the children of Israel is to put it to death between sundown and dark.

Young's Literal Translation 12:6 `And it hath become a charge to you, until the fourteenth day of this month, and the whole assembly of the company of Israel have slaughtered it between the evenings; New International Version (NIV) 6 Take care of them until the fourteenth day of the month, when all the people of the community of Israel must slaughter them at twilight.

New American Standard Bible (NASB) 6'You shall keep it until the (A) fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it (B) at twilight.

New Living Translation (NLT) 6 “Take special care of this chosen animal until the evening of the fourteenth day of this first month. Then the whole assembly of the community of Israel must slaughter their lamb or young goat at twilight.

New Century Version (NCV) 6 Take care of the animals until the fourteenth day of the month. On that day all the people of the community of Israel will kill them in the evening before dark.

The last translation, from the NCV, is interesting if you begin to think like a Hebrew because when does a new day start? At sunset, right? And we learned that a day in YAHOWAH’s eyes is 24 hours long, and everything described in that day belongs to that day, for example in ONE 24 hour period, let’s say the 7 th day Sabbath, the Sabbath would have one of each: · · · · · ·

One sunset (which starts the Sabbath) One dusk (a natural law of YAHOWAH) One night (laylah) One dawn (boqer) One sunrise One period of daylight (yom)

The next sunset is no longer the Sabbath’s; it is the part of the 1 st day of the week which we call Sunday!

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Do you see the natural progression of YAHOWAH’s day? According to Exodus 12:6 YAHOWAH instructed the Israelites to “keep” or take care of the lamb UNTIL the 14 th and then it says “On that day...” which day? The 14 th ! “Israel will kill them in the evening before dark.” Which “evening” and which “dark”? The 14 th ! Remember YAHOWAH is still dealing with the 14 th not the 15 th ! Hopefully the preceding chart from

http://www.ccg.org/english/s/P098_files/image002.jpg, will help!

The student will find at least 11 places in the Hebrew Scriptures where the phrase “Ben ha­arbayim” (between the evenings) is used: · · · · · · · · ·

Ex 12:6 "...Israel is to kill it at twilight" (ben ha­arbayim) Ex 16:12 "...At twilight you shall eat meat..." (ben ha­arbayim) ­ (v13 = even (ba ereb ­ sunset). You will recall this occurred when YAHOWAH provided quail for them to eat after the weekly Sabbath had ceased.

Ex 29:39, 41 "...other lamb you shall offer at twilight..." (Ben ha­ arbayim) Ex 30:8 "...When Aaron trims the lamps at twilight..." (Ben ha­arbayim) Lev 23:5 "...fourteenth day of the month at twilight..." (Ben ha­arbayim) Num 9:3 "on the fourteenth day of this month, at twilight, ­ with statutes/ordinances". (Ben ha­arbayim) Num 9:5 "...fourteenth day of the first month at twilight.” (ben ha­arbayim) Num 9:11 "In the second month on the fourteenth day at twilight, they shall observe it; they shall eat it..." (ben ha­arbayim) Num 28:4, 8 "...the other lamb you shall offer at twilight..." (ben ha­arbayim)

NASB translates "ben ha­arbayim" as twilight, as do many others; the Moffatt translation has "between sunset and dusk."

English Standard Version (ESV) and you shall keep it until the (A) fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight. [a] Today's New International Version (TNIV)

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Take care of them until the fourteenth day of the month, when all the members of the community of Israel must slaughter them at twilight.

New International Version ­ UK (NIVUK) Take care of them until the fourteenth day of the month, when all the people of the community of Israel must slaughter them at twilight. · · · · · · ·

The Hebraic­Roots Version has “dusk.”

The NLT has “at twilight.”

The Five Books of Moses by Everett Fox has “between the setting­times” meaning twilight, page 315.

The Five Books of Moses by Robert Alter has “twilight,” page 377.

The Torah by the JPSA, 1962 has “twilight.”

The REB has "between dusk and dark".

Could all these translations be wrong? What about the publication entitled The Torah by the Jewish Publication Society of America? They’ve translated Exodus 12:6 as: You shall keep watch over it until the fourteenth day of this month; and all the aggregate community of the Israelites shall slaughter it at twilight. (The Torah – JPSA – 1962)

Before anyone accuses us of relying too much on dictionaries, lexicons and concordances, we will continually demonstrate to the reader throughout this study that the scriptures define particular phrases and words, just like the phrase “ben ha arbayim” in Exodus 12:6.

We will prove by scriptures that "ben ha­arbayim" (between the evenings) begins right after sunset and ends when darkness comes (darkness is usually described as the time when the stars are clearly visible).

Now with the added insight of the Hebrew divisions of the afternoon we have an outline of the scriptural divisions of a full day according to YAHOWAH’s natural laws: · · · · · · · · · ·

Ba ereb, sunset/sundown begins the day "Between the two evenings" (Ben ha­arbayim) dusk/twilight starts immediately after ba ereb Night (Laylah), darkness/night, begins after ben ha arbayim ends (Boqer) dawn, begins after Laylah ends Boqer is connected to Sunrise which begins (yom) which is understood as the daylight part of the day Midday (Cohorayim), when the sun reaches its zenith or high point Afternoon (Netoth ha­yom), when the sun starts to decline towards the western horizon Heat of the day (Kehom ha­yom), hottest part of the day, mid­afternoon Cool of the day (Le­ruah ha­yom), the late afternoon but before sundown when it cools Evening (ba­ereb) when the sun sets or go down beyond the horizon­ a new day starts again

Let’s take a moment to look at some other passages in the Scriptures which prove that “ben ha arbayim” is definitely twilight and not the mid­afternoon as many teach. Turn to Numbers 9:15, 16; first from the KJV: And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning. So it was always: the cloud covered it by day, and the appearance of fire by night.

Young’s Literal Translation And in the day of the raising up of the tabernacle hath the cloud covered the tabernacle, even the tent of the testimony; and in the evening there is on the tabernacle as an appearance of fire till morning; so it is continually; the cloud covereth it, also the appearance of fire by night.

The New American Standard Bible

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Now on the R248 day that the tabernacle was erected the R249 cloud covered the tabernacle, the tent R250 of the testimony, and in R251 the evening it was like the appearance of fire over the tabernacle, until morning.

So it was continuously; the R252 cloud would cover it {by day,} and the appearance of fire by night.

The Bible in Basic English And on the day when the House was put up, the cloud came down on it, on the Tent of witness; and in the evening there was a light like fire over the House till the morning.

And so it was at all times: it was covered by the cloud, and by a light as of fire by night.

According to the theory of the 15 th day Passover, evening (at least the “evening” of Exodus 12:6) should be understood as the mid­afternoon at around 3pm. Also in accordance to their conjectures, the morning should be reckoned as the time shortly after midnight (as we have it today in modern times), so this verse in Numbers 9:15, 16 is understood by the 15 th day Passover supporters as such: And on the day of the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: at (3pm) there was upon the tabernacle as it were the appearance of fire, until (12 am). So it was always: the cloud covered it (part) of the day (from 12am to 3pm), and the appearance of fire from (3pm to 12am) which is called the night Do you understand why I re­wrote these verses like that? It certainly wasn’t to disrespect YAHOWAH and His beautiful Word, or to mock the readers intelligence because I know you are more astute than that; no, the re­wording illustrates the supreme bankrupt theory of a 15 th day Passover! Let’s point out some of the things we see in these verses: · · · ·

It says the day (yom) the Tabernacle was set up a cloud came and covered it If this “evening” (according to the English translation) means sunset, then why is the “evening” of Exodus 12:6 changed to mid­afternoon by the Jews and their followers?

If this “evening” doesn’t mean sunset but the mid­afternoon, than the whole bible would have to be re­translated to show that and all our week days, weekly Sabbaths and annual Sabbaths and new months would have to start mid­afternoon!

The English text is clear that the cloud covered the Tent during the day (what is the definition of day or yom in Hebrew) and it turned to fire and covered the Tent during the night (what is the Hebrew definition for night?).

Now why did YAHOWAH do all that in the first place? What was the purpose of having a cloud during the day, and fire during the night? Well, for one thing it shows the great mercy of YAHOWAH and His Son, YAHOWAH; the cloud would’ve provided shade during the heat of the day and the fire would’ve provided light and warmth during the cold nights. The cloud during the day and the pillar of fire by night would’ve also provided the Israelites with a great and visible symbol of YAHOWAH’s presence, protection and fellowship. The cloud cover would’ve been an incredible sight to see from miles away, as well as the fire by night, but none of this makes sense if you have fire appearing in the middle of the afternoon when the sun is at its hottest! The same is true of having cloud cover during the night.

By the way the Hebrew text shows that the English translation of “evening” is wrong (according to our modern definition)! The proper phrase is “ba ereb;” see for yourselves, from http://bible.crosswalk.com:

!'K.viM;h‐t,a !'n'[,h h'SiK !'K.viM;h‐t,a ~yiq'h ~w{y.b.W !'K.viM;h‐l;[ h,y.hIy b,r,['b .W tUde['h l,h{a.l r,q{B‐d;[ vea ‐hea.r;m.K The Hebrew text shows (and explains in verse 16) that the cloud covered the Tent during the day and fire covered it during the night; the covering of fire came at (ba ereb – sunset) and lasted all night (laylah) until morning (boqer­dawn) when obviously the sun began to rise in the sky! To teach that this

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“evening” is the mid­afternoon is to be completely flawed in your so­called knowledge of YAHOWAH and His Word!

Ba ereb and boqer were important times for services in the tabernacle and (eventually) in the Temple as we see in YAHOWAH’s instructions to Aaron and his sons. YAHOWAH commanded the High Priest Aaron to burn incense to YAHOWAH perpetually during the “morning” and “even,” in Exodus 30:7­8 (KJV): And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.

And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before [YAHOWAH] throughout your generations.

Again we see very clear instructions from YAHOWAH to Aaron and his sons, to: · ·

Burn sweet incense every morning (boqer­dawn) when he trimmed the wicks Burn sweet incense every twilight when he lighted the lamps again.

But wait a minute! The English translation has “even” and you said earlier that “evening” or “even” mean ba ereb which is Hebrew for “the sunset!” Yes, I did state that earlier but the “evening” or “even” in Exodus 30:7­8 IS NOT ba ereb, it is the Hebrew phrase which many people seem to have problems with (ben ha arbayim), which means “between the evenings,” referring to the time period between sunset and darkness. See below from the Hebrew text of Exodus 30:7­8 to witness that ben ha arbayim is written instead of ba ereb:

~Iy;B.r]['h !yeB t{reN;h‐t,a !{r]h;a t{l][;h.b.W ~,kyet{r{d.l h'wh.y yen.pil dyim'T t,r{j.q h'N,ryij.q;y Aaron wasn’t instructed by YAHOWAH to re­light the lamps and burn incense at “sunset” but at twilight (ben ha arbayim – between the evenings)! Why do we insist on interpreting ben ha arbayim as twilight?

By looking at the symmetry of YAHOWAH’s instructions, plus using basic common sense.

YAHOWAH commanded Aaron and his sons to burn incense during the break of day (dawn – twilight or ‘half’ light before sunrise) when he was to trim and maintain the lambs and again during dusk (ben ha arbayim – twilight or ‘half’ light after sunset but before it was completely dark) when he normally re­lit them. So during a 24 hour cycle, starting with sunset, Aaron and his sons would’ve burned incense to YAHOWAH twice.

Let’s take another moment to see what other bible commentators and/or translators have written for “even” in Exodus 30:7­8!

Jewish Publication Society Bible ­ And when Aaron lighteth the lamps at dusk...

The Schocken Bible, Volume 1 – and when Aharon draws up the lampwicks, between the setting­times...

Footnote for “between the setting­times,” is found in the above bible on page 315 which states: Between the setting­times: at twilight. This time is mentioned elsewhere (e.g., 16:12; 29:39, 41; and several places in Numbers) in connection with the sacrifices made by the priests.

More translations and commentaries: The Expositor’s Bible Commentary – he must burn incense again when he lights the lamps at twilight...

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The Interlinear NIV Hebrew/English Old Testament – he must burn incense again when he lights the lamps at twilight...

The Torah (JPS, 1962) – and Aaron shall burn it at twilight...

The Five Books of Moses (Robert Alter) – and when Aaron lights the lamps at twilight...

The MacArthur Study Bible – and when Aaron lights the lamps at twilight...

Commentary on the Torah (Richard Elliott Friedman) – and when Aaron puts up the lamps between the two evenings... (page 206 – commenting on Exodus 12:6 – between the two evenings. Understood to mean the early evening hours: “dusk” or “twilight.”

The following article found at http://www.ucgstp.org/scripture919index/studypapers/otpassover.htm, quoted in part, with YAHOWAH’s family name inserted by The Assembly of YAHOWAH the Eternal, gives us more information on ben ha arbayim: Meaning of the Hebrew Words In Exodus 12:6 the Hebrew phrase translated "twilight" is bein ha­`arbayim. The lambs were to be slain during twilight or "between the two evenings" ­­ the literal translation of bein ha`arbayim.

Jewish tradition claims that this was between noon and sunset. But the true meaning of this ancient phrase is in dispute.

The term twilight means: “evening twilight; time of concealment; of refreshment; of stumbling, in dim light." Twilight is not in the afternoon, but it is when the light grows dim, after sunset, but before complete darkness. There are various opinions about the duration of this time period (noon to sunset, noon to darkness, between sunset and darkness).

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The phrase bein ha­ `arbayim is translated as: "dusk" by the JPS (Jewish Publication Society); "between dusk and dark" in the New English Bible; and "between sunset and dark" in the Moffatt Bible. Brown­Driver­Briggs: "between the two evenings, i.e. prob(ably) between sunset and dark."

"At twilight, Hebrew bein ha­ `arbayim literally means `between the two settings.' Rabbinic sources take this to mean `from noon on.' According to Radak, the first `setting' occurs when the sun passes its zenith just after noon and the shadows begin to lengthen, and the second `setting' is actual sunset. Josephus testifies that the paschal lamb was slaughtered in the temple between 3 and 5 p.m."

"At twilight, Hebrew bein ha­arbayim is ambiguous. The translation `twilight' understands it as designating the period of time between sunset and nightfall, approximately one and one­third hours in duration. As a dual form `arbayim expresses two `settings:' sunset and a later `setting' that follows ­­ nightfall. Mekhilta Bo' presents the view of Rabbi Nathan that bein ha­ `arbayim is the time after the sun begins to incline toward the west, after the sixth hour of the day. In a hypothetical twelve hour day that begins at 6:00 a.m. and concludes at 6:00 p.m., this would mean that the time period called bein ha­ `arbayim begins at noon. Mishnah Pesahim 5:1 tells us that during the period of the Second Temple, the paschal sacrifice was offered on the altar at approximately nine and a half hours into the day, immediately following the second daily offering (tamid), which was scheduled earlier on Passover eve. . . . There is no similar information available about practices in earlier periods of antiquity."

Expositor's Bible Commentary: "( bein ha `arbayim lit., `between the two evenings'; NIV, `at twilight)' has given rise to a much discussed question that is explained in two ways: (1) between sunset and dark (Aben­ Ezer, Qaraites, Samaritans, KD) or (2) between the decline of the sun ( three to five o'clock) and sunset (Josephus, Mishna, and modern practice). Deuteronomy 16:6 fixes the time at `when the sun goes down,' the same time set for the lighting of the lamps in the tabernacle ((Exodus) 30:8) and the offering of the daily evening sacrifice ((Exodus) 29:39). Later custom necessitated moving this time up to allow the Levites to help everyone with their sacrifice. . . ."

To view the term " bein ha­ `arbayim" as meaning between sunset and darkness (twilight, between the two evenings, after sunset) is consistent with the view of many scholars, but, of course, not all agree. With this explanation of the term, the Passover of Exodus 12 could only be sacrificed in the evening as the 14th was beginning (after sunset but before complete darkness).

In Exodus 12:18 the Hebrew word translated "at even"(KJV) is ba­ erev. This differs from the form of erev used in verse 6 (bein ha­`arbayim).

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The meaning of ba­ erev is: "n .(m.) (sun)set, evening ­­ 1. a. evening, orig(inally) sunset, and hence per(haps). at the time of sunset; usu(ally). alone = time of sunset, evening: in the evening = every evening; at the turn of evening." (13) In Exodus 12:22 the Hebrew word for "morning" is boqer. The meaning of this word is: " n.m. morning ­­ 1. morning (of point of time, time at which, never during which, Eng. morning = forenoon): a. of end of night (opp. ). b. implying the coming of dawn, and even daylight. c. of coming of sunrise cf i.e. places of sunrise and sunset. d. of beginning of day."

(14)

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Genesis 1:3­5 "Then [the Almighty One] said, `Let there be light,' and there was light. And [the Almighty One] saw the light, that it was good; and [the Almighty One] divided the light from the darkness. [the Almighty One] called the light Day, and the darkness He called Night. So the evening (erev, darkness, night) and the morning (boqer, light, day) were the first day." Morning is used in Scripture to refer to the light portion of a day. The Hebrew word for night is layil ( ). It is used as a synonym for the Hebrew erev, which is normally translated "evening."

A day is defined as "an evening and a morning." The evening begins at sunset according to Joshua 8:29 "And the king of Ai he hanged on a tree until evening. And as soon as the sun was down, Joshua commanded that they should take his corpse down from the tree." Sunset marks the beginning of evening and the end of a day.

It also marks the beginning of a new day. The Sabbath begins at sunset (that is Friday evening when the sun goes down). It should also be noted that this is another case where the term until does not include the end marker (evening).

We see from the above that there are actually three words (or phrases) that are loosely translated "evening" in the Old Testament. These can be summarized as follows: 1.

2.

3.

In the King James or Authorized Version (AV), we find the English word evening (Genesis 1:5). This is the Hebrew word `erev. This is actually a very general term and refers to the darkness and is called evening.

Next we find the expression "at evening" or "at even" (Exodus 12:18). This is the Hebrew expression ba `erev.

In general it means sunset.

The third expression is translated in the AV as "in the evening" ("twilight" in the NKJV). This expression is found in Exodus 12:6. In Strong's we find the same number assigned to the term "at even" in both verse 6 and verse 18, but these are two different expressions in Hebrew. In verse 6 we find bein ha­ `arbayim. It means "between the two evenings." While there is some dispute, in general scholars accept that the literal and ancient meaning of this expression is "the time between sunset and darkness." The following are just a few of these scholarly sources: Gesenius,15 Brown­Driver­Briggs,16 The International Standard Bible Encyclopedia,17 Merrill Unger and William White, Jr. in Smith's Expository Dictionary of the Old Testament18 and the Jewish Soncino Commentary.

This article makes a nice point of stating that “ereb” (translated as sunset) is connected to: 1.

2.

3.

4.

A new day, Dimness, dusk, darkness, night It is not connected to the afternoon The end of “yom” (daylight) or in other words, the disappearance of the sun in the sky

So if “ereb” is defined in the Hebrew language as “sunset,” and “ba ereb” is defined as “the sunset,” and both are connected to the coming murkiness of night­time, than how can the plural form of “ben ha arbayim” (meaning between the evenings or between the setting times) be connected to mid­afternoon?

In The Christian Passover by Fred R. Coulter, pages 49­50 it states on ben ha arbayim (quoted in part): The Scriptural Definition of Ben Ha Arbayim Affirmed By Some Scholars The International Standard Bible Encyclopaedia confirms that ben ha arbayim was originally defined as the period of time from sunset until dark: “As there were no definite measurements of the time of the day [no timing devices such as clocks], the various periods were indicated by the natural changes of the day; thus ‘midday’ was the time of the day when the sun mounted its highest, chorayim; afternoon was that part of the day when the sun declined, ntothhayom; and evening was the time of the going down of the sun, erev. ‘Between the evenings, ‘ben ha arbayim, was the interval between sunset and darkness. The day was not divided into hours until a late[r] period.” (s.v. “Day and Night,” 1956 edition, p. 798, emphasis added).

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He continues on page 50: In the same encyclopaedia, under “Even, Evening, Eventide,” the following definitions are given for ba erev and ben ha arbayim: “The words are used in slightly different meanings: (1) The time of sunset, the beginning of the Heb. Day, as in Lev. 15, where the directions are given for the removal of uncleanness, which took place at sunset [ba erev]. (2) Twilight, the time approaching darkness when the lamps [in the teimple] are lighted [ben ha arbayim]; Ex. 30:8 (lit. ‘between the two evenings’); Jer. 6:4 (‘the shadows of the evening’). (3) The early part of night (Prov. 7:9; Ezk. 12:7)” (ibid., p. 1041).

The use of ben ha arbayim in Exodus 30:8 in the context of lighting the temple lamps helps to clarify the time of day that this phrase is designation. It is obvious that the preists did not light the lampls in the middle of the afternoon, before sunset. As the article states, the lampsl were lit at “twilight, the time approaching darkness...” This definition is supported by the Scriptural usage of ben ha arbayim as the period of time that follows sunset.

From VINE'S COMPLETE EXPOSITORY DICTIONARY OF OLD AND NEW TESTAMENT WORDS we read: 'ereb (6153) "evening, night." The noun 'ereb appears about 130 times and in all periods. This word represents the time of the day immediately preceding and following the setting of the sun. During this period, the dove returned to Noah's ark (Gen. 8:11). Since it was cool, women went to the wells for water in the "evening" (Gen. 24:11). It was at "evening" that David walked around on top of his roof to refresh himself and cool off, and observed Bathsheba taking a bath (2 Sam. 11:2). In its first biblical appearance, 'ereb marks the "opening of a day": "And the evening and the morning were the first day" (Gen. 1:5). The phrase "between the evenings" means the period between sunset and darkness, "twilight" (Exodus. 12:6; KJV, "in the evening").

The statement made by Vine’s that “ereb” is a word that represents the time of the day “immediately preceding and following the setting of the sun” has been misconstrued by dishonest writers who claim that this is proof that ereb can also mean (a considerable amount of) time before the setting of the sun however the wording is very precise. Vine’s said that ereb represents the time of the day “immediately preceding and following the setting of the sun,” as the illustration below demonstrates; (it only takes a few minutes, from the moment the sun “touches” the horizon until it disappearance beyond the horizon for ereb and bo shemesh to be accomplished). So what does immediately mean in English?

Immediately – adverb 1. Without delay or hesitation; with no time intervening; "he answered immediately"; "found an answer straightaway"; "an official accused of dishonesty should be suspended forthwith"; "Come here now!" 2. near or close by; "he passed immediately behind her" 3. bearing an immediate relation; "this immediately concerns your future"

What about the word, preceding? pre·cede, v. pre·ced·ed, pre·ced·ing, pre·cedes, v. tr. ­To come, exist, or occur before in time, To come before in order or rank; surpass or outrank, To be in a position in front of; go in advance of, To preface; introduce: preceded her lecture with a funny anecdote,v. intr. To come or go before in time, order, rank, or position.

Now I admit that I’m not an English Grammarian but if Vines’ says that “ereb” means the time of the day “immediately preceding” the setting of the sun, in other words the time of day that comes “without delay or hesitation; with no time intervening,” before sunset, to us it means a few moments before sunset. One particular ‘writer’ wrote to me a few years ago to contradict what we were teaching by stating that the period between mid­afternoon and sunset is a “transitional period between one day and another,” yet the scriptures doesn’t teach that! Ereb does not last hours upon hours as she seems to think; instead ereb is a few minutes long like we explained earlier.

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Remember again the basic Hebrew definitions of “ereb,” “laylah,” “boqer,” and “yom!” These definitions are supported by YAHOWAH’s natural laws which govern the heavenly lights, given to us for measuring time. YAHOWAH in His Infinite Wisdom created a perfect system of observing and recording the proper time cycles by giving us distinct observable natural divisions for example: the Hebrew word “boqer” is defined as the “end of night,” the “break of day,” or “dawn,” which any child can observe and take note of and the same is true for sunset. Ereb occurs when the sun “touches” the horizon and begins to set, which takes a few minutes. Ereb is easy to understand and observe; whenever “ereb” occurs, a new day starts. Getting back to the issue of when “ben ha arbayim” occurs during the day, we’ve learned that “between the setting times” occurs between sunset (ereb) and night (laylah).

To better understand this Hebrew phrase we will enlist the help of the Theological Wordbook of the Old Testament to break down the meaning of “ben” and “arbayim” especially in relation to “ereb,” sunset (quoted in part, emphasis mine): 239a (bên) [as in bên ha 'arbayim; to be distinguished from ben “son.”] between, among, et al. From bayin, a substantive that expresses the notion “interval,” “space between.” It appears many times (BDB selects only twenty­four entries), and in a number of situations of doubling where the second usage of bîn in separating a pair is not translated into English.

It is used as a preposition, "in the interval," "between," e.g. between the pieces (Gen 15:7), between your eyes (Ex 13:9), between the two walls (Isa 22:11), et al. In one unusual instance it is used with a singular between the Ulai, i.e. on its banks (Dan 8:16). To indicate the space separating two objects, bên is repeated: in the interval of Bethel and in the interval of Ai (Gen 13:3). Sometimes this result is accomplished by using bên followed by the preposition l indicating an interval with respect to the object, e.g. between you and between your Almighty One (Isa 59:2).

bên is also used of a temporal notion, during the interval of ten days (Neh 5:18), as well as with a number of other prepositions, in between, in among (Ezek 31:10), amongst (Isa 44:4), with preposition min (Gen 49:10, et al). There is also the plural bênôt between the wheels (Ezek 10:2) and the dual benayim, the man from the intervening space between two armies, Goliath, i.e. a champion (I Sam 17:4). bên is also used with verbs of judging, knowing, teaching, etc., involving the notion of distinguishing, e.g. discerning between upright and evil (I Kgs 3:9), judging between the nations (Isa 2:4)

On page 694 of the TWOT, #1689, it states with regard to arab, and ereb (quoted in part): Evening, night. This common masculine noun for “evening” likely developed from the expression, “the setting of the sun, sunset. It is cognate to Akkadian erebu, a common verb of wide usage which includes “to enter, go down (of the sun).”

Akkadian erib samsi means “sun­set.” Compare Arabic garifa “to set (of the sun),” and Ugaritic ‘rb sps (= m’rb), “sunset.”

Other important Hebrew words for time periods of the day are: yom “day,” ‘et “time,” boker “morning,” and layla “night” (all of which see). Some have suggested that “Europe,” the western land is derived from this root (BDB, GB and cf. the American Heritage Dictionary).

The Hebrew phrase, “ben ha arbayim” is connected to “ba ereb,” so it should be understood as belonging more to the “dark” half of the day, as opposed to trying to define this phrase as part of the other half of the day which is dominated by sunlight (particularly the mid­afternoon)!

As

the

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literal translation suggests, “ben ha arabyim” (between the setting times) is a Hebrew phrase used by YAHOWAH and given, by inspiration, to the prophets to show the specific time frame YAHOWAH desired certain things to be done at the beginning of a new day, not at the end of a day, as taught by some.

Another scripture that we will look at, in the next chapter, is Exodus 16:6, which clearly demonstrates that “ben ha arbayim” is the period normally called twilight or dusk.

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Exodus 16:6 – Keep the Sabbath Consecrated Let’s take a brief moment to read through the whole chapter of Exodus chapter 16 (from the JPS, 1917 edition) to understand the context of the story. YAHOWAH’s name was inserted into these scriptures because the Jews have a nasty tradition of replacing YAHOWAH’s consecrated name for a Jewish statement, “Ha Shem,” which simply means “the Name” (emphasis mine): SHEMOT (Book of Exodus) Chapter 16 And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.

And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness; and the children of Israel said unto them: 'Would that we had died by the hand of [YAHOWAH] in the land of Egypt, when we sat by the flesh­pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.'

Then said [YAHOWAH] unto Moses: 'Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day's portion every day, that I may prove them, whether they will walk in My law, or not.

And it shall come to pass on the sixth day that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.'

And Moses and Aaron said unto all the children of Israel: 'At even, then ye shall know that [YAHOWAH] hath brought you out from the land of Egypt; and in the morning, then ye shall see the glory of [YAHOWAH]; for that He hath heard your murmurings against [YAHOWAH]; and what are we, that ye murmur against us?'

And Moses said: 'This shall be, when [YAHOWAH] shall give you in the evening flesh to eat, and in the morning bread to the full; for that [YAHOWAH] heareth your murmurings which ye murmur against Him; and what are we? your murmurings are not against us, but against [YAHOWAH].'

And Moses said unto Aaron: 'Say unto all the congregation of the children of Israel: Come near before [YAHOWAH]; for He hath heard your murmurings.'

And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of [YAHOWAH] appeared in the cloud.

And [YAHOWAH] spoke unto Moses, saying: 'I have heard the murmurings of the children of Israel. Speak unto them, saying: At dusk ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am [YAHOWAH] your [Almighty One].'

And it came to pass at even, that the quails came up, and covered the camp; and in the morning there was a layer of dew round about the camp.

And when the layer of dew was gone up, behold upon the face of the wilderness a fine, scale­like thing, fine as the hoar­ frost on the ground.

And when the children of Israel saw it, they said one to another: 'What is it?' ­­for they knew not what it was. And Moses said unto them: 'It is the bread which [YAHOWAH] hath given you to eat.

This is the thing which [YAHOWAH] hath commanded: Gather ye of it every man according to his eating; an omer a head, according to the number of your persons, shall ye take it, every man for them that are in his tent.'

And the children of Israel did so, and gathered some more, some less.

And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.

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And Moses said unto them: 'Let no man leave of it till the morning.'

Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them.

And they gathered it morning by morning, every man according to his eating; and as the sun waxed hot, it melted.

And it came to pass that on the sixth day they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses.

And he said unto them: 'This is that which [YAHOWAH] hath spoken: To­morrow is a solemn rest, a holy Sabbath unto [YAHOWAH]. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.'

And they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein.

And Moses said: 'Eat that to­day; for to­day is a Sabbath unto [YAHOWAH]; to­day ye shall not find it in the field.

Six days ye shall gather it; but on the seventh day is the Sabbath, in it there shall be none.'

And it came to pass on the seventh day, that there went out some of the people to gather, and they found none.

And [YAHOWAH] said unto Moses: 'How long refuse ye to keep My commandments and My laws?

See that [YAHOWAH] hath given you the Sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh clay.'

So the people rested on the seventh day.

And the house of Israel called the name thereof Manna; and it was like coriander seed, white; and the taste of it was like wafers made with honey.

And Moses said: 'This is the thing which [YAHOWAH] hath commanded: Let an omerful of it be kept throughout your generations; that they may see the bread wherewith I fed you in the wilderness, when I brought you forth from the land of Egypt.'

And Moses said unto Aaron: 'Take a jar, and put an omerful of manna therein, and lay it up before [YAHOWAH], to be kept throughout your generations.'

As [YAHOWAH] commanded Moses, so Aaron laid it up before the Testimony, to be kept.

And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan.

Now an omer is the tenth part of an ephah. http://www.hareidi.org/bible/Exodus16.htm#6

Before we proceed with our investigation of whether or not YAHOWAH broke His own Sabbath law, I would like to point out several things that seem to taint peoples understanding of this chapter.

First of all part of the story hinges on the fact that Israel murmured or complained against Moses and his brother that they were hungry and they falsely accused YAHOWAH of purposely bringing them out of Egypt to kill them with hunger (v.3), but was this a fair assessment on their part? Was Israel dying of starvation?

It’s been alleged by some that the children of Israel were “dying” of starvation so YAHOWAH in His great mercy supplied the nation with quail during the Sabbath, but is this a valid assumption? One so­called

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‘writer’ tries to twist the scriptures to fit her theory by quoting New Covenant verses which do teach that it is lawful to do upright (good) things on the Sabbath, (Mark 3:4, Luke 6:9), but we must look at the whole story before we start making presumptions.

Getting back to the first issue of whether or not Israel was starving to death the following quote from Ralph Woodrow’s book Amazing Discoveries states (emphasis mine, with YAHOWAH’s name inserted in the piece by the Assembly): The Foods of the Bible It is often assumed that the children of Israel ate only manna during the forty years in the wilderness. A study of the books that cover this period – Exodus, Leviticus, Numbers, and Deuteronomy – however, shows that they had other food to eat in addition to the manna. “The children of Israel did eat manna forty years,” (Exodus 16:35). But as the Barnes commentary says: This does not necessarily imply that the Israelites were fed exclusively on manna…They had numerous flocks and herds…which gave them milk, cheese, and of course a limited supply of flesh: nor is there any reason to suppose that during a considerable part of that time they may not have cultivated some spots of fertile ground in the wilderness. We may assume, as in most cases of miracle, that the supernatural supply was commensurate with their actual necessity.

They began receiving the manna shortly after they came out of Egypt (Exodus 16). Yet, in the first month of the second year after coming out of Egypt, they kept the Passover, eating lamb and unleavened bread and bitter herbs (Numbers 9).

At the close of the forty years, “the children of Israel…kept the Passover…and they did eat of the old corn of the land on the morrow after the Passover, unleavened cakes, and parched corn…and the manna ceased on the morrow after they had eaten of the old corn of the land” (Joshua 5:10­12). From these references we see that while receiving the manna, certain other foods were eaten in connection with the Passover. We also know that as they passed through certain lands, such as the land of Esau, they were instructed: “ye shall buy meat of them for money that ye may eat, and ye shall also buy water of them from money, that ye may drink” (Deut. 2:6, 7). If manna were the only food they were to eat, these instructions about buying food would have been completely out of place!

Moses sent a message to the king of Heshbon, “Thou shalt sell me meat for money that I may eat…as the children of Esau…and the Moabites did unto me…until I shall pass over Jordan into the land which [YAHOWAH] our [Almighty One] giveth us” (Deut. 2:69). Again, why would he speak of buying food from them if their diet was limited to manna?

A Valid Complaint?

On one occasion, it is true, they complained of having only manna. “There is nothing at all, beside this manna, before our eyes” (Numbers 11:6). But how valid was this complaint? Was it absolutely true that they had nothing other than manna?

Or were they simply hungry for certain meats, fish, cucumbers, melons, leeks, onions, and garlic that had been a part of their Egyptian diet? (cf. verse 5). They were given quails to eat at this time; but [YAHOWAH] was displeased with their complaining.

That they had other food available to them during the forty years – either all or part of the time – is seen in the mention of various foods that were used in their offerings. Flour, oil, honey, salt and corn are mentioned in Leviticus 2:1­14. They had “a very great multitude of cattle” (Num. 32:1; Deut. 3:19). Those without blemish were used in their various offerings (Lev. 1). The priests ate meat from the offerings (Lev. 6:16; 8:31).

Moses instructed the people not to eat the fat or the blood of an ox, sheep, or goat (Lev. 7:23­26), implying, of course, that they did eat the meat. Furthermore, it was during this time that the Israelites were told what meats to eat and which meats should not be eaten. “These are the beasts which ye shall eat… (Lev. 1:2). If their entire diet during those forty years were only manna, explaining which meats were clean or unclean unto them would have been without purpose. If the manna were the only thing [YAHOWAH] wanted them to eat, he would have told them to eat not meat at all. But, instead, he explained which meats they were to eat!

It was also during this time that [YAHOWAH] gave regulations about the Nazarite vow. “When either man or woman” – notice that a woman could become a Nazarite – “shall separate themselves to vow a vow of a Nazarite…he shall separate himself from wine…neither shall he eat moist grapes, nor dried…he shall set nothing that is made of the vine tree, from the kernels even to the husk” (Num. 6:2­4). Why would such regulations about diet be given if the only thing they ate

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were manna? If none of the people were eating these things, such food prohibitions for the Nazarites would have been without meaning.

Mention is made of the people eating grapes and grain (Deut. 23:24, 26). The spies brought back grapes, pomegranates, and figs (Num. 13:23). During the forty years [YAHOWAH] supplied the Israelites with manna, which served as their “bread,” as it was called, but there is no reason to believe this was the only food they had during this time…”

A foot note to the article above is the fact that Israel complained to Moses in Numbers 11 again that they were dying of starvation to the point that their souls were “dried away”...

And the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat? (v4) But now our soul is dried away: there is nothing at all, beside this manna, before our eyes (v.6) Then Moses heard the people weep throughout their families, every man in the door of this tent: and the anger of YAHOWAH was kindled greatly; Moses also was displeased (v.10)

YAHOWAH tells Moses they will eat flesh not for one day, two days, not even for 5 days, 10 days or even 20 days, but for a whole month! Moses responses in verse 22:

Shall the flocks and the herds be slain for them, to suffice them? Or shall all the fish of the sea be gathered together for them, to suffice them?

The same verse is clarified in the New Living Translation (NLT) which shows, according to this translation, that the flocks and herds are in fact, theirs!

Even if we butchered all our flocks and herds, would that satisfy them? Even if we caught all the fish in the sea, would that be enough?

These people were certainly NOT starving to death, and neither were they starving in Exodus chapter 16, because these are the same flocks and herds they had when they came out during the Exodus!

The exodus narrative shows that Israel left the land of Egypt with all their possessions, including flocks and cattle, so there was plenty of food around for them to eat, and YAHOWAH had also provided Israel with plenty of water, but the problem wasn’t that! Israel is described in the scriptures as a “hard hearted” and “stiff necked” people; the ancient Israelites (not unlike Modern Israel) were spoiled and easily bored, so they complained that they didn’t have the same foods as in Egypt: And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness; and the children of Israel said unto them: 'Would that we had died by the hand of [YAHOWAH] in the land of Egypt, when we sat by the flesh­pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.'

YAHOWAH in His great and wonderful mercy decided to supplement their diet with a food they called “manna,” (Hebrew, What is it?) and reminded them of their obligation to Him by keeping the seventh day of the week consecrated or set­apart for rest, fellowship, praise and worship towards their Great and Only Almighty One, YAHOWAH. As the story goes in chapter 16 in Exodus, YAHOWAH instructed Moses to inform the Israelites that from now on YAHOWAH would deliver manna every morning except on the seventh morning (the Sabbath morning). To make up for the lack of manna on the seventh morning, YAHOWAH told Israel that they would have to gather a double portion the day before on the sixth morning.

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This whole exercise was to impress on Israel the importance of YAHOWAH’s Laws, especially the Law of the Day of Rest called in Hebrew Shabboth. To reinforce this impression Moses told them that everyone who left their manna to sit around until the next morning would find the manna had spoiled and would be full of worms and useless, EXCEPT on the Seventh Day! Remember they were allowed to gather double their daily portion of manna on the sixth morning and to reinforce the importance of the Sabbath, YAHOWAH caused a miracle to happen, the manna didn’t spoil on the seventh morning, so Israel could use it on that day.

As for the quails, again this wasn’t a case of Israel being in DIRE STRAIGHTS but simply a case of stubbornness and immaturity. Now, the key to understanding when “ben ha arbayim” starts in Exodus chapter 16 is to understand that YAHOWAH would never break His own Laws!

Despite Israel’s mutterings against YAHOWAH, YAHOWAH did not give in to Israel’s demands on the Sabbath! The scriptures states emphatically that YAHOWAH (and His Son) are the same yesterday, today and tomorrow, and we know in the Assembly that YAHOWAH is NOT a “bus boy” who can be ordered around; YAHOWAH is a King who deserves mankind’s respect and honour and He will accomplish His plans when He sees fit.

Exodus 16:1 Verse one of Exodus chapter 16 shows that Israel complained against Moses and Aaron on the 15 th day of the second month after they left Egypt. The Assembly of YAHOWAH the Eternal follows a 364 day solar calendar, described by Enoch the prophet in his writings, especially in the Book of Jubilees, so the 15 th of the second month is NOT the weekly Sabbath! The 15 th of the second month is a Friday, and this is the day the scriptures states Israel complained against her leaders. Now if we continue to read the story as it is written, without the insight of history and the eternal law of the Sabbath, then it seems to show that YAHOWAH broke His own Sabbath by giving in to their demands at Sabbath sunset.

We reiterate that the eternal law of the seventh day Sabbath rest, which YAHOWAH Himself followed and consecrated in Genesis 2:2, was still in effect. The Sabbath was never done away with, even to this very day, so why would YAHOWAH allow thousands upon thousands of Israelites who were driven by their carnality and lust for flesh, to break the Sabbath to satisfy their covetousness!

What did YAHOWAH tell Moses in verse 4 about the coming things He was to perform? All these things He was going to do as a test for Israel (Isaac Leeser’s OT Translation): Then said [YAHOWAH] unto Moses, behold, i will let rain for you bread from heaven; and the people shall go out and gather a certain portion every day, in order that I may prove it, whether it will walk in my law, or not.

Which law or torah is He talking about? The Sabbath law! The test was to see if they would follow His instructions about resting on the Sabbath, by gathering twice as much manna on the sixth day! So this whole chapter illustrates the importance YAHOWAH puts on His Sabbath day, and He was about to break it, but pandering to Israel’s craving for flesh at sunset (at the beginning of the 7 th day Rest)? It is almost funny if it wasn’t so sad and moronic!

The best way to read this chapter is to always remember the main article that YAHOWAH is trying to teach these former slaves, the importance of following His instructions. This chapter deals with keeping the Sabbath set­apart, not with starvation! Another thing we must remember when it comes to the scriptures is that it is like a huge puzzle that must be put together only with the Rowach Kodesh. Exodus 16 has many pieces of the puzzle, which can be easily discerned, because we’ve already been given the full picture, the consecration and proper observance of the 7 th day Sabbath. To illustrate my point that the story is broken up The Expositor’s Bible Commentary states on page 402: 6­8

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It is not necessary to argue that this paragraph is out of place or that it originally followed vv. 9­12. Cassuto (p. 192) observes that when the words (lit.tr.) “And said” (v.6) “and said” (v.8) are repeated with reference to the same subject, then the second “and said” explains the inner significance of the words cited in the first “and said.” The first part of v.8 explains that Israel’s lapse of memory would be restored that very evening (vv.6­7a), when [YAHOWAH]sent them food in a way yet to be announced; then they would know (here is that evangelistic word from the plagues) that it was [YAHOWAH]! The second part of v.8 elaborates on the inner meaning of the words in v.7b: your grumbling is not directed at your leaders, but ultimately your complaint is against [YAHOWAH]. Hence, we have the theology and abiding principles to be gained from Israel’s appreciation (and ours!); for what [YAHOWAH] did here is placed in front of the actual narration of the events.

Before we begin to get side­tracked about whether all these things happened on a Friday or the weekly Sabbath, I must emphasize again that: · · · · · ·

Israel was not starving to death, The giving of the quail was to remind Israel who is responsible for taking them out of slavery The giving of manna was YAHOWAH’s test to israel if they would obey and follow His instructions The manna was given on the first day of the week at dawn to start the 6 day cycle of manna giving and gathering YAHOWAH told the Israelites that they would witness His Splendour at “evening” meaning ba ereb (sunset) and during the morning (boker – dawn).

And for the sake of our study, Exodus 16 clearly shows that “ben ha arbayim” happens after sunset (ba ereb)!

Therefore I will not attempt at this point to prove whether it was a Sabbath or not, because I personally know from scriptures, history, New Covenant Law, common sense, and YAHOWAH’s own Words that He would not break His own Sabbath!

So let’s pretend all these things happened on the Friday, the fact is it still doesn’t take away from the Hebrew text that ba ereb happens before ben ha arbayim! Ba ereb is sunset as anyone can see from the creation narrative in Genesis 1 where YAHOWAH re­created or re­set the heavens and the earth after the attempted coup by Lucifer and his angels. YAHOWAH said “evening and morning” were the first day, (or in Hebrew “ba ereb, boqer/boker”) which, again, provides us a noticeable indicator of when a new day starts.

Notice as well in Exodus chapter 16 the events that transpired by YAHOWAH’s power; in verse 6, Moses and Aaron warned the children of Israel that, “At evening (ba ereb)...” the people would know that YAHOWAH was their deliever, now remember it doesn’t say what He is going to do! It simply says that something will happen at sunset, so be prepared.

In verses 7 and 8, Moses continues with the dialogue and explains: And in the morning (boqer/dawn) you shall see the splendour of YAHOWAH, for He hears your complaints against YAHOWAH. But what we, that you complain against us? And Moses said, “This shall be seen when YAHOWAH gives you meat to eat in the evening (ba ereb/ sunset), and bread (manna) in the morning (boqer/dawn).

So now we know what is coming at sunset, MEAT! Now here is where a lot of people trip up because they don’t have the Spirit of Decernment; Moses told Israel that something would happen at sunset to cause the people to remember that YAHOWAH is their Deliever (and Provider), and he elucidates that statement by saying that they will receive meat at sunset (ba ereb). Moses then repeats YAHOWAH’s words to Israel in verse 12 by using another phrase (ben ha arbayim) to pin point the time period Israel would find herself (actually) eating the meat (during twilight – ben ha arbayim). Look at verse 12 (from The Five Books of Moses by Robert Alter): I have heard the murmurings of the Israelites. Speak to them, saying ‘At twilight you shall eat meat and in the morning you shall have your fill of bread, and you shall know that i am YAHOWAH your Almighty One.

Verse 13 explains how the quail came at sunset and all the Israelites took part in gathering the birds and proceeded to eat them during twilight as YAHOWAH had prophesied in verse 12!

Now if sunset was the 1 st sign YAHOWAH used to remind the Israelites of His mercy by giving them quails to eat, and later on He describes how during twilight, the 2 nd sign (ben ha arbayim is used now in

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the Hebrew text, instead of ba ereb) “you shall eat meat,” how in YAHOWAH’s name can these be mixed up or be reversed by the 15 th day Passover “people?” first comes “ba ereb/sunset” and second comes “ben ha arbayim/twilight,” it’s that simple! The same conclusion is reached by the following author as found on http://cgg.org/index.cfm/fuseaction/Audio.details/ID/144/Passover­Part­3.htm. like so many other scholars that believe the biblical calendar of YAHOWAH’s is lunar based, this author also falls into the same trap of not following the “lesser solar” calendar of 364 days described by Enoch the prophet.

Therefore he also teaches that the 15 th day in Exodus 16:1 is a weekly Sabbath but that isn’t so; also (boqer/morning) is usually defined as dawn or the break of day, not necessarily as sunrise, although they are connected. We’ve also taken the liberty of inserting the proper name of YAHOWAH into the article: The whole purpose of the manna was to feed [YAHOWAH’s] people, to show [YAHOWAH’s] people that He was their Provider, and to keep them in continual memory of the Sabbath day. So, even if they did not have a calendar, every seventh day there was no manna out there; and they knew then that it was a Sabbath. With that in mind, let us go back to verse 6.

Exodus 16:6 Then Moses and Aaron said to all the children of Israel, "At evening [at ba erev, sunset] you shall know that [YAHOWAH] has brought you out of the land of Egypt.

What day are we talking about? The fifteenth, or the twenty­second? It is the fifteenth! The events of the week have not yet unfolded. [YAHOWAH] has spoken, through Moses, on the fifteenth. And it is very likely that this occurred during a Sabbath message that Moses was giving to the people of Israel while they were in the wilderness.

So then, "at evening" (at ba erev)—do you see that? At evening, at sunset something was going to happen to let those people know that [YAHOWAH] had brought them out. Now, what was it? It was not the bread, the manna. That did not come until Sunday morning, the next day. But something was going to happen at sunset that was going to let them know that [YAHOWAH] was with them, and providing.

Exodus 16:7­8 And in the morning [boqer, sunrise] you shall see the glory of [YAHOWAH], for He hears your complaints against [YAHOWAH]. But what are we, that you complain against us?" [Here, "the glory of [YAHOWAH] " is the manna.] And Moses said, "This shall be seen when [YAHOWAH] gives you meat to eat in the evening [I want you to notice the difference in the words—meat at ba erev.], and bread [manna] in the morning [boqer, sunrise].

"Meat" at sunset. "Manna" at sunrise.

Exodus 16:12a "I have heard the murmurings of the children of Israel. Speak to them, saying, 'At twilight [A different word now. Not "ba erev," but ben ha arbayim—"between the two evenings;" "at dusk."] you shall eat meat. . .

Do you notice the difference? [YAHOWAH] is differentiating between ba erev and ben ha arbayim.

Exodus 16:12b­13 And in the morning [boqer] you shall be filled with bread [the manna]. And you shall know that I am [YAHOWAH] your [Almighty One]. And so it was that quails came up at evening [ba erev] and covered the camp, and in the morning [ boqer] the dew [the manna] lay all around the camp.

This absolutely proves that ben ha arbayim, twilight, follows ba erev.

Here is the order of events. Here are the Israelites—camped, listening to the message that Moses has for them from [YAHOWAH]. It is the Sabbath day. The reason [YAHOWAH] is giving this illustration (this living example, this lesson) was to teach them the importance of keeping the Sabbath. He does not want them working on the Sabbath. So, the lesson begins with an example of when the Sabbath ends; and then it ends with an example that they should not be working (because there is not going to be any manna out there).

If [YAHOWAH] had brought the quail before ba erev (sunset), what would the people have done? They would have run out, begun to gather the quail, killed the quail, cleaned the quail, roasted the quail and then all of that would have been done on the Sabbath day. So, in order for [YAHOWAH] to make sure that He gave them the lesson and that they did not work on the Sabbath day, He did not bring the quail until sunset. The [Sabbath] day was over!

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And then, during ben ha arbayim—twilight (that period of light between the going down of the sun, ba erev)—they killed the quail, they cleaned the quail, and they began to roast the quail. Indeed, they may very well have begun to have eaten some of the quail during that period of time. Ben ha arbayim follows immediately on the heels of ba erev; and it is the actual beginning of the next day. It begins with "light"—not total darkness.

Is that not the way the creation began? [YAHOWAH] sent Lucifer; and he was a Light­bringer. The creation began with light for a short period of time; and then darkness descended upon the creation. There is a beautiful lesson here. Light is going to come with the return of [YAHO­Hoshu­WAH the Messiah]—which [YAHOWAH’s] Sabbath represents (the coming of Light to mankind).

Ben ha arbayim follows ba erev. It is that period of time between the going down of the sun and complete darkness. How long is ben ha arbayim? Well, it depends upon what time of the year. It begins at the instant that the sun disappears below the horizon and it ends with the "dark" of night.

In winter (a three month period), it may be anywhere from as long as almost an hour to as short as about thirty minutes.

In spring and fall, it will be about one hour to one hour and fifteen minutes long. In summer, about one hour and fifteen to one hour and thirty minutes long. Other factors (such as the cloud cover, or the phases of the moon) would also lengthen, or shorten, the period of ben ha arbayim.

Common sense tells us that we can not eat anything or drink anything until we receive it FIRST and YAHOWAH made it clear, earlier in the chapter that He would provide something for them during sunset, and shortly later, He clarifies His statement by telling them that they would eat flesh during “ben ha arbayim,” which occurs after sunset!

Summary Points: “Between the two evenings” is part of the new day, at the beginning of the day. Otherwise, the Israelites would not have been able to slaughter, prepare and cook the quail that YAHOWAH said they would eat “between the two evenings” or “between the setting­times.” Therefore the “first evening” (ba ereb – the sunset) begins each new day. · ·

·

Consequently, the weekly Sabbath begins at sunset and continues until the next sunset which ends it.

As soon as “ba ereb” (sunset) ends and “bo ha shemesh” (the entering of the sun) begins, “ben Ha arbayim” (between the evenings – dusk, twilight) also begins and ends when darkness takes over.

The instructions given to Moses by YAHOWAH in Exodus 12:6 for the original Passover in Egypt clearly illustrates the fact that the Passover lambs were to be offered up during “twilight” at the beginning of the 14 th day!

The lesson of the manna in Exodus 16 is twofold; · ·

Firstly the giving of manna for six days every week (except on Sabbaths) for 40 years is a striking illustration of YAHOWAH’s miraculous kindness, Secondly it showed the Israelites the importance of resting on YAHOWAH’s Sabbaths.

Every morning for six days YAHOWAH sent manna for the people to eat. On days one through five, He commanded them to gather only what they could eat each day. They were not to keep any manna for the next morning (verses 19­20). Some disobeyed YAHOWAH, kept it until the next morning, and it bred worms, and rotted.

On the sixth day of the week (which we call Friday) they were to gather twice as much as they did on the first five days. Why? Because of the following instructions;

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and he said unto them: 'this is that which YAHOWAH hath spoken: To­morrow is a solemn rest, a consecrated Sabbath unto YAHOWAH. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.' and they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein.

Soon after the first manna was rained upon the children of Israel, YAHOWAH introduced the 10 commandments; the 4 th commandment is to keep the seventh day weekly Sabbath consecrated to YAHOWAH, a day of rest and reverence towards Him. The fourth commandment is found in Exodus 20:8­ 11 from the Jewish Publication Society of America (JPSA): v8

Remember the Sabbath day, to keep it consecrated.

v9

Six days shalt thou labour, and do all thy work;

v10

but the seventh day is a Sabbath unto YAHOWAH your Almighty One, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates;

v11

for in six days YAHOWAH made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore YAHOWAH blessed the Sabbath day, and hallowed it.

v12

Honour thy father and thy mother that thy days may be long upon the land, which YAHOWAH your Almighty One gives thee.

Believe it or not, we still have people writing to us that ba ereb and ben ha arbayim doesn’t mean this and it doesn’t mean that! One particular LIAR (yes, I call this “person” a LIAR) uses a lot of fancy words to make yourself sound smarter than she is because in the end her theory for her 15 th Passover celebration is ONE BIG PILE OF B.S.!

Now we just finished looking at the facts, from the scriptures, which show that (a) ba ereb comes before ben ha arbayim, (b) Israel was to remember and know that YAHOWAH brought them out of Egypt when they say His “glory,” at sunset (ba ereb), (c) that “glory” was YAHOWAH’s mercy upon Israel when He provide quails for them to eat at sunset (ba ereb), (d) YAHOWAH promised Israel (before the quails came) that they would eat flesh at dusk (ben ha arbayim). So with all this information at her hands, what does this LIAR say, and I quote: This study conveniently omits any verses that offer qualifying information that allows the reader to determine the meaning of evening in relation to the divisions of the day as YAHOWAH Himself defines. Lev. 23:32; Neh. 13:19; Lev. 22:6­7; Deut. 23:11; Joshua 10: 26­27; Judges 19:8­14; 1 st Kings 22:35­36; 2 nd Chron. 18:34; Jubilees XLIX:1­20.

What more can we say? Like the saying goes, “You can lead a horse to water, but you can't make it drink.” It also reminds me of another scripture in Revelation 22:11 Amplified Bible (AMP): He/She who is unrighteous (unjust, wicked), let him/her be unrighteous still; and he/she who is filthy (vile, impure), let him/her be filthy still; and he/her who is righteous (just, upright, in right standing with [YAHOWAH]), let him/her do right still; and he who is consecrated, let him/her be consecrated still.

In the next chapter we will look at a few more examples of “ben ha arbayim” and any other scriptures which seem, at first glance, to contradict the true meaning of “between the setting times.”

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Evening/Ereb – Sunset or Not? The World Wide Net is a wonderful tool for any bible student who wishes to investigate the full truth of the Hebrew Scriptures. As I was revising this study by YAHOWAH’s Power I was curious to see all the instances that the English bible uses “evening” to refer to the Hebrew ereb (sunset) and I came across Genesis 24:63 (KJV): And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming.

a'FiY;w b,r'[ tw{n.pil h,d'F;B ;x.Wf'l q'x.cIy aeceY;w ~yia'B ~yiL;m.g heNih.w a.r;Y;w wy'nye[ Bible in Basic English ­ And when the evening was near, he went wandering out into the fields, and lifting up his eyes he saw camels coming.

Douay­Rheims Bible ­ And he was gone forth to meditate in the field, the day being now well spent: and when he had lifted up his eyes, he saw camels coming afar off.

Darby Bible Translation ­ And Isaac had gone out to meditate in the fields toward the beginning of evening. And he lifted up his eyes and saw, and behold, camels were coming.

Webster's Bible Translation ­ And Isaac went out to meditate in the field at evening: and he lifted up his eyes, and saw, and behold, the camels were coming.

World English Bible ­ Isaac went out to meditate in the field at the evening. He lifted up his eyes, and saw, and, behold, there were camels coming.

The Hebrew words (see above inside box) used for “at the eventide,” or “at the turning of the evening (YLT),” are “lipanah ereb.” We already know what ereb (sunset) means, but lipanah is connected to lipne in the TWOT, page 728 under number 1783 states: A preposition, in the presence of, before. This is the most frequent usage of pe­ne (plural construct) with a prefixed preposition. Literally, the phrase means “at/to the face of.” We are dealing then with a case of a substantive which has become a preposition by virtue of its union with a prefix. In the meaning “before” the following object is most frequently a person, [YAHOWAH] or man, ‘before’ in the sense of ‘in full view of, under the eye of, at the disposal of, in the estimation of” (BDB, pp. 186­187).

Now the point of this verse, for our inquiry on the Passover, is that Isaac was out in the fields mediating (to YAHOWAH no doubt) at sunset or very near sunset according to the Hebrew text, when he noticed a caravan of camels approaching. According to some, twilight is almost none existent in the Middle East and it becomes dark very shortly after sunset, but the text of the story in Genesis 24 seems to show that Rebekah and her caravan were still travelling after sunset! In fact there was enough light before, during and even after sunset for Rebekah to recognize a man approaching them in the fields.

The next two verses seem to show that ba ereb (sunset) is connected to the time that normal people go to bed, in these two cases they are connected by intimacy as well, in Genesis 29:23 and 30:16: And it came to pass in the evening that he took Leah his daughter, and brought her to him; and he went in unto her.

aeb'Y;w w{Tib h'ael‐t,a x;QiY;w b,r,['b yih.y;w 'hy,lea a{b'Y;w wy'lea H't{a And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son's mandrakes. And he lay with her that night.

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h'ael aeceT;w b,r,['B h,d'F;h‐nim ]b{q][;y a{b'Y;w '$yiT.r;k.f r{k'f yiK aw{b'T y;lea r,ma{T;w w{ta'r.qil a.Wh h'l.y;L;B H'Mi[ b;K.viY;w yin.B yea'd.Wd.B Here in verse 16 the natural progression of sunset and then night is seen in the narrative; ba ereb – sunset and then laylah – night. The next one is interesting because it shows to extremes; Benjamin is typified as a wolf who hunts and devours his prey in the morning (boker – dawn) and divides his spoil in the evening (ba ereb – sunset), Genesis 49:27, Isaac Leeser OT Translation: Benjamin shall be as a wolf that rendeth: in the morning he shall devour the prey, and at evening he shall divide the spoil.

b,r,[ 'l.w d;[ l;ka{y r,q{B;B @'r.jIy bea.z !yim'y.niB l'l'v qeL;x.y Mr John D. Morris of the Institute for Creation Science states in the following article (quoted in part, emphasis mine) that the phrase “evening and morning” refers to the setting of the sun and the rising of the sun: Does the Phrase "Evening and Morning" Help Define "Day"? by John D. Morris, Ph.D.* Interestingly, the very first time the word is used, in Genesis 1:5, it is strictly defined as the light portion of a light/dark cycle as the earth rotated underneath a directional light source, producing day and night. It is also true that whenever "day" is modified by a number, like second day or six days, it can only mean a true solar day. There are no exceptions in Hebrew. Any uncertainty is resolved in the Ten Commandments as [YAHOWAH] commands us to work six days and rest one day just as He worked on the six creation days and rested on day seven (Exodus 20:11).

Now consider that each day in Genesis is modified by the term "evening and morning," both commonly used words in the Old Testament. Can they be referring to indefinite periods of time? Standard Bible study tools define the Hebrew word for "evening" (ereb) as meaning simply evening or night. It is derived from expressions connoting "the setting of the sun or sunset," and associated with evening sacrificial meal and rituals. Often mentioned is the "evening sacrifice" or "returning at evening." Likewise the word for "morning" (bôqer) literally means morning or dawn, the breaking through of daylight, and reference is made to "rising early in the morning" or keeping the fire burning until the morning. There is little possibility of translating the word pair as "the end of an age" and/or "the beginning of an age." http://www.icr.org/article/does­phrase­evening­morning­help­define­day/

A Typical Work Day The following passages may be metaphorically but it never the less shows that evening “ba ereb” is a natural division used by the Hebrews to indicate the time of day one should rest, go to sleep, or any other activities associated with the late evening and night. Psalms 104 is interesting because it is an overview of the re­creation period of Genesis 1:3 onward. Turn to verse 19 to 23: Amplified Bible (AMP) [YAHOWAH] appointed the moon for the seasons; the sun knows [the exact time of] its setting.

You [O YAHOWAH] make darkness and it becomes night, in which creeps forth every wild beast of the forest.

The young lions roar after their prey and seek their food from [El – The Almighty One].

When the sun arises, they withdraw themselves and lie down in their dens.

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Man goes forth to his work and remains at his task until evening.

Young's Literal Translation (YLT) He made the moon for seasons, The sun hath known his place of entrance.

Thou settest darkness, and it is night, In it doth every beast of the forest creep.

The young lions are roaring for prey, And to seek from [El] their food.

The sun riseth, they are gathered, And in their dens they crouch.

Man goeth forth to his work, And to his service ­­ till evening.

The phrase in verse 19, the sun “hath known his place of entrance,” comes from the Hebrew word, Strong's Number: 03996, awbm, Mabow', maw­bo, which means: · · · ·

entrance, a coming in, entering sunset sunset sunset, west

As for verse 23 the Hebrew word used for “evening” is ereb (sunset): b,r'[ ‐yed][

w{t'd{b][;l.w w{l\['p.l ~'d'a

aecey The next two verses show the literal and concrete natural division of working during the day and resting at sunset: Ruth 2:17 So she gleaned in the field until even (ha ereb), and beat out that she had gleaned: and it was about an ephah of barley.

h'jeQil‐r,v]a tea j{B.x;T;w b,r'['h ‐d;[ h,d'F;B jeQ;l.T;w ~yir{[.f h'pyea.K yih.y;w Judges 19:16 And, behold, there came an old man from his work out of the field at even (ba ereb), which was also of mount Ephraim; and he sojourned in Gibeah: but the men of the place were Benjamites.

h,d'F;h‐nim .Whef][;m‐nim a'B !eq'z vyia heNih.w h'[.biG;B r'g‐a.Wh.w ~Iy;r.p,a r;hem vyia'h.w b,r,['B yinyim.y yen.B ~w{q'M;h yev.n;a.w YAHO­Hoshu­WAH himself stated about working during the day in John 9:4: I must work the works of Him that sent me, while it is day: the night cometh, when no man can work.

To ancient Israel and latter­day followers of YAHO­Hoshu­WAH the Messiah, sundown or ba ereb is significant, particularly on the 6 th day of the week, as we prepare to rest for the weekly Sabbath. As soon as the sun sets on Friday evening, the Sabbath begins and we, as believers of YAHOWAH and His Son, begin to renew our weekly covenant with Our Heavenly Father and His Son. Amen.

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Ok, so the only evening we have become familiar with from Genesis onward is the evening translated from the Hebrew “ba ereb,” which is defined as sunset, sundown and is intimately connected to “bo ha shemesh,” the going in or entering of the sun (meaning sunset). So when does the second “evening” or “setting time” occur? If “ben ha arbayim” is defined as “between the evenings,” “between the two evenings,” or “between the setting times,” when does the “second” evening or setting time occur?

According to J.B. Segal, The Hebrew Passover, London: Oxford UP, 1963, p. 131, "From Exodus 30:8 it is evident that the time 'between two evenings' was just before nightfall, when it was necessary to kindle the lights in the Tabernacle http://www.abcog.org/faqcal3.htm.

The Hebrew word Ben/Beyn in the Hebrew phrase “ben ha arbayim” is defined in Strong's as a distinction, but used only as a preposition between, also as a conjunction, either ... or. The Online Bible Lexicon defines byen as between, among, in the midst of (with other preps), from between. The first use of beyn is in Genesis chapter 1 verse 4: And Elohim saw the light, that it was fine: and Elohim divided <0996 ­ beyn> the light from <0996 ­ beyn> the darkness.

This is interesting because the question of what Ben ha Arbayim means comes down to how the evening is divided. Remember again that YAHOWAH uses Hebrew words that are specific, distinct and accurate; laylah is translated as night and it’s defined as a time period devoid, absent, deficient of sunlight or the sun. The daylight is normally translated as yom and that is defined as a time period devoid, absent, deficient of darkness or in other words it is the absolute reverse of laylah. Ereb is used in the scriptures to define the sunset, sundown, the entering of the sun, a start of a new day, and in some cases, to grow dusky.

Ben ha arbayim, the arbayim part is a plural form of ereb is connected to the time period after sunset, ereb, but before laylah (darkness, night). So instead of using the Hebrew phrase, ben ha arbayim, which many bible students are not aware of, the translators were smart enough to use a perfect English word to define this phrase, namely twilight or dusk. Look up the proper definition for twilight or dusk and you will see how these verses (that use ben ha arbayim) in the scriptures make more sense.

Second Evening If beyn ha arbayim, (between the two evenings) is the time appointed by YAHOWAH for the killing of the Passover lambs and the first evening is sunset, when does the second evening transpire? Zechariah 14:7, Isaac Leeser’s Translation: but it shall be one particular day which shall indeed be known as YAHOWAH’s, neither day not night; but it shall come to pass, that at evening­time there shall be light.

What is this passage talking about? First of all these were prophecies given to Zechariah (Zakar­YAHO) of the coming Kingdom of YAHO­Hoshu­WAH on earth. According to YAHOWAH’s prophecies the day will come, during the Kingdom Age of YAHOWAH’s Son, His glory/Splendour will out­shine the heavenly luminaries like the sun, moon and stars!

This passage in Zakar­YAHO (Zech. 14:7) is significant because at sunset the sun is no longer visible in the sky, it starts to become dusk, and eventually dusk into darkness, but during YAHO­Hoshu­WAH’s Reign on earth the heavenly bodies will be overshadowed by His Light! If the first “evening” or “evening­ time” starts at 3pm as the Jews like to teach then this prophecy is useless. However if the “evening” signifies the sunset, when it normally starts to get dusky and dark then this prophesy is noteworthy.

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How do we know this passage is saying what it is saying? Part of the answer is found in Isaiah 60:18­21 of the future kingdom on earth (Basic English Version): v18

Violent acts will no longer be seen in your land, wasting or destruction in your limits; but your walls will be named, Salvation, and your doors Praise.

v19

The sun will not be your light by day, and the moon will no longer be bright for you by night: but

[YAHOWAH] will be to you an eternal light, and your [Aloahyim] your [splendour]. v20

Your sun will never again go down, or your moon keep back her light: for [jujh YAHOWAH] will be your eternal light, and the days of your sorrow will be ended.

v21

Your people will all be upright, the land will be their heritage for ever; the branch of my planting, the work of my hands, to be for my splendour.

Another passage widely used by the 15 th Passover supporters is found in Nehemiah 13:19. Nehemiah (Nehem­YAHO) observed the people breaking the weekly Sabbath by treading the winepresses, bringing in the sheaves, and loading their grapes, figs, etc unto beasts of burden to sell in the city. Men from the city of Tyre brought fish and all types of commodities to sell on the Sabbath, so Nehem­YAHO rebuked the leaders of YAHO­dah (Judah) for breaking YAHOWAH’s Sabbaths. Let’s pick up the story in Nehemiah 13:1 to get the context of the account from the Amplified Bible: v1

ON THAT day they read in the Book of Moses in the audience of the people, and in it was found written that no Ammonite or Moabite should ever come into the assembly of YAHOWAH,

v2

For they met not the Israelites with food and drink but hired Balaam to curse them; yet our YAHOWAH turned the curse into a blessing.

v3

When [the Jews] heard the law, they separated from Israel all who were of foreign descent.

v4

Now before this, Eliashib the priest, who was appointed over the chambers of the house of our YAHOWAH, and was related [by marriage] to Tobiah [our adversary],

v5

Prepared for Tobiah a large chamber where previously they had put the cereal offerings, the frankincense, the vessels, and the tithes of grain, new wine, and oil, which were given by commandment to the Levites, the singers, and gatekeepers, and the contributions for the priests.

v6

But in all this time I was not at Jerusalem, for in the thirty­second year of Artaxerxes [Persian] king of Babylon I went to the king. Then later I asked leave of him

v7

And came to Jerusalem. Then I discovered the evil that Eliashib had done for Tobiah in preparing him [an adversary] a chamber in the courts of the house of YAHOWAH!

v8

And it grieved me exceedingly, and I threw all the house furnishings of Tobiah out of the chamber.

v9

Then I commanded, and they cleansed the chambers; and I brought back there the vessels of the house of YAHOWAH, with the cereal offerings and the frankincense.

v10

And I perceived that the portions of the Levites had not been given them, so that the Levites and the singers who did the work [forced by necessity] had each fled to his field.

v11

Then I contended with the officials and said, Why is the house of YAHOWAH neglected and forsaken? I gathered the Levites and singers and set them in their stations.

v12

Then all Judah brought the tithe of the grain, the new wine, and the oil to the storerooms.

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v13

v14

I set treasurers over the storerooms: Shelemiah the priest, Zadok the scribe, and Pedaiah of the Levites; assisting them was Hanan son of Zaccur, the son of Mattaniah, for they were counted faithful, and their task was to distribute to their brethren.

O my YAHOWAH, [earnestly] remember me concerning this and wipe not out my good deeds and kindnesses done for the house of my YAHOWAH and for His service.

v15

In those days I saw in Judah men treading winepresses on the Sabbath, bringing in sheaves or heaps of grain with which they loaded donkeys, as well as wine, grapes, figs, and all sorts of burdens, which they brought into Jerusalem on the Sabbath day. And I protested and warned them on the day they sold the produce.

v16

There dwelt men of Tyre there also who brought fish and all kinds of wares and sold on the Sabbath to the people of Judah and in Jerusalem.

v17

Then I reproved the nobles of Judah and said, What evil thing is this that you do­­profaning the Sabbath day?

v18

Did not your fathers do thus, and did not our YAHOWAH bring all this evil upon us and upon this city? Yet you bring more wrath upon Israel by profaning the Sabbath.

v19

And when it began to get dark at the gates of Jerusalem before the Sabbath [day began], I commanded that the gates should be shut and not be opened till after the Sabbath. And I set some of my servants at the gates to prevent any burden being brought in on the Sabbath day.

Nehem­YAHO gave the order for the gates of the city to be closed for the Sabbath, as it got dark, according to the different translations. The King James Version has it rendered this way in verse 19: And it came to pass, that when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath: and some of my servants set I at the gates, that there should no burden be brought in on the Sabbath day.

On the surface it seems to show that darkness came first before the start of the Sabbath implying that darkness is the indicator for the start of new day. But a more accurate translation from Isaac Leeser gives a different view: v19

and it came to pass, that, when the shadows were lengthened in the gates of Jerusalem before the Sabbath, I gave the order, where upon the gates were locked, and I ordered that they should not be opened till after the Sabbath; and some of my young men did I place at the gates, that there should be brought in no burden on the Sabbath­day.

This verse simply shows that as the sun dipped ever so close to the horizon, it cast long shadows upon the city. Theses shadows would’ve shaded the gates of Jerusalem, before the start of the Sabbath at sundown.

The New International Version (NIV) also translates this verse accurately as we see below: When evening shadows fell on the gates of Jerusalem before the Sabbath, I ordered the doors to be shut and not opened until the Sabbath was over. I stationed some of my own men at the gates so that no load could be brought in on the Sabbath day.

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Food for thought – If ba ereb is the beginning of a new day, including the Sabbath, and ereb is connected to arbayim (the plural of ereb) which is after sunset but before laylah (night) how can darkness fall on the gates of Jerusalem before the arrival of sunset?

The “second” evening has to be connected to the first evening (ba ereb) and since we know a new day starts at sunset and progress’s through a 24 hour time period of natural YAHOWAH given divisions, all of which have been correctly identified through scriptures, we can safely presume that the “second” evening can be located somewhere and sometime during a full day! According to scriptures the second evening comes shortly after “ben ha arbayim” as we’ve illustrated in the chart. Between the two evenings is not a vast space of time as some teach (i.e., noon till darkness); the first evening (ba ereb) is the same one described in Genesis 1 by YAHOWAH Himself during the re­creation, and the second evening is the beginning of laylah (night, darkness, lack of light)!

To fully understand the instructions YAHOWAH gave us for keeping His Passover we must honestly study the Hebrew text, and pray for His Spirit to guide us.

In our next chapter we will look at the Hebrew words which describe YAHOWAH’s Passover as a special day of convection to eat the Passover emblems (whether it was an OT or NT Passover, it was still a special day) but it wasn’t a Sabbath! This sounds like a radical or even rebellious idea, but it isn’t, and we will prove it!

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The Appointed Times In Genesis 1:14 the word translated “seasons” is d[wm, mo’ed in Hebrew, Strong’s # 4150 which means: · · · · · · · · ·

appointed place, appointed time, meeting appointed time appointed time (general) sacred season, set feast, appointed season appointed meeting appointed place appointed sign or signal tent of meeting

And [Elohim] 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:

~Iy;m'V;h ;[yiq.riB t{r{a.m yih.y ~yih{l/a r,ma{Y;w .Wy'h.w h'l.y'L;h !yeb.W ~w{Y;h !yeB lyiD.b;h.l ~yin'v.w ~yim'y.l.W ~yi d][w{m. l.W t{t{a.l So the great light (the sun) that YAHOWAH reorganized in Genesis 1:3 onward, is to be employed for determining the appointed times. In Leviticus 23:2, 4 (AV) we also read…

Speak unto the children of Israel, and say unto them, concerning the feast of YAHOWAH, which you shall proclaim to be consecrated convocations, even these are my feasts… theses are feasts of YAHOWAH, even consecrated convocations, which you shall proclaim in their seasons.

Notice the statement made here that the Feasts are YAHOWAH’s. They are not Jewish, Hebrew, Christian or Israelite. They are YAHOWAH’s Feasts Days for everyone to obey, at the right time. Genesis chapter one gives us the clue that we need, to establish YAHOWAH’s appointed times indicated, once again, by the great light, the sun. It is not within our scope to fully explain YAHOWAH’s calendar in this study except to say that we use a 364 “lesser” solar calendar to find the proper feast days according to the records left to us by Enoch the prophet. This calendar does not correspond in any way shape or form to our current pagan Gregorian calendar!

Turning back to Lev. 23:2, 4 YAHOWAH says to the children of Israel that His feast (mo’ed – appointed) days are consecrated (set­apart) convocations. The word convocation is translated from the Hebrew, Strong's Number:04744, arqm, Miqra', mik­raw', which means: · · · ·

convocation, convoking, reading, a calling together convocation, sacred assembly convoking reading

YAHOWAH commands the Israelites and the modern day followers and believers of His Son YAHO­Hoshu­ WAH to congregate at all His appointed times and to set them apart as special times to gather together to read, study and worship, but not all these “mo’ed” times are Sabbath rest days! The first days of the month (according to the 364 day calendar) are certainly not Sabbaths (except the first day of the seventh month which happens to be the Day of Trumpets an annual Sabbath), yet the scriptures describes them as “feast” days! During the seven days of the Feast of Unleavened Bread only three days out of the seven are Sabbath rest days, yet the whole feast is to be celebrated by an in­gathering of all the believers to hear YAHOWAH’s Word. The same is true of the Feast of Tabernacles which only has two Sabbaths (The

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1 st day of Tabernacles and the weekly Sabbath within it); the 8 th Great Day is connected to Tabernacles but it is a separate and distinct Annual Sabbath. Passover is also a Great Feast Day, an appointed time (mo’ed), a set­apart time that is connected to the 7 days of Unleavened Bread but it is not a Sabbath and it is not part of the 7 days of Matzo Bread!

YAHOWAH’s Word is very clear, the Feast of Unleavened Bread is to be celebrated from the 15 th (a Sabbath day) to the 21 st (another Sabbath day) in the month of Abib. The scriptures do not mention an 8 th day of Unleavened Bread nor does it mention a half day or part of a day, yet this is exactly what the 15 th day Passover heretics teach by saying that Israel killed the Passover lamb in the afternoon of the 14 th and ate it on the 15 th with Matzo bread.

Another aspect of YAHOWAH’s mo’ed days is that not every mo’ed or appointed time was necessarily a Sabbath but YAHOWAH did give certain instructions to the priests to offer up a number of animals at these mo’ed times. We see this in Numbers chapters 28 and 29, which enumerates in detail the various offerings that the children of Israel were obligated to perform.

The entire segment begins and ends with a reference to the mo’ed the “feasts,” in fact this section of scripture is a list of YAHOWAH’s mo’ed and what offerings were to be presented on each. We will elaborate more later on in the study. Here is a brief list of those offerings during the various mo’ed times: · · · ·

Morning (boqer/dawn) Evening (ereb/sunset) Sabbath New Moon/Month

28:3­8 28:3­8 28:9,10 28:11­15

·

Passover

28:16

· · · · · ·

Days of Unleavened Bread Pentecost Day of Trumpets Day of Atonement Feast of Tabernacles Last Great Day

28:17­25 28:26­31 29:1­6 29:7­11 29:12­34 29:35­38

(no offerings mentioned)

Note the Symmetry of YAHOWAH’s Annual Feast Days Passover is a distinct celebration followed immediately by seven days of Matzoth/unleavened bread in the spring season, while the fall harvest is celebrated by seven days of Tabernacles and immediately followed by a Sabbath called The Last Great Day. The spring and fall annual festivals are mirror images of one another (except Passover is NOT a Sabbath but a preparation day FOR the Sabbath on the 15 th ).

This symmetry is destroyed if one ignores the many places in scripture that identifies the Passover on the 14 th but eats it on the 15 th ! The 14 th day of Abib is the preparation day before the high day Sabbath of the 15 th , (the 1 st day of Unleavened Bread), which commemorates the Exodus out of Egypt. This opportunity to “prepare” our households, by getting rid of our leaven, is to be taken during the daylight hours of the 14 th after celebrating the proper Passover at the beginning of the 14 th .

This putting away of sin, typified by leaven, is an entirely different ceremony than the foot washing, matzo bread and wine of the New Covenant Passover. We must utterly forsake and reject all types of leaven, and cast it out of our homes. These are two separate ceremonies that are not done at the same time even under New Covenant Law. We don’t normally clean the leaven out during the Passover service at the beginning of the 14 th .

YAHOWAH told the Israelites in Egypt that they were to eat the roasted lamb with bitter herbs and unleavened bread so does that mean that this day was one of the seven days of unleavened bread? I will answer this question with another question, if you ate unleavened bread or any other flat bread that was

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yeast free on any other day of the year, would that day be part of Feast of Unleavened Bread? Of course not! YAHOWAH made it every simple for us, the Seven Days of Unleavened Bread starts on the 15 th day of Abib (364 solar calendar) and ends on the 21 st . That’s it! Now we will admit that Passover is connected to the Feast of Matzo Bread because matzo bread was eaten with the Passover meal, but remember the 14 th day was a preparation day to get rid of any leaven, implying that leaven was still present in the house on the 14 th , but it wasn’t used to make the matzo bread for the Passover meal!

Under the New Covenant Passover ceremony, foot washing, wine and matzo bread has replaced the roasted lamb, and the bitter herbs that were customarily eaten under the Older Convenant, yet the 14 th is a day that we use to clean out our homes from any leaven still present.

Remember again the instructions of YAHOWAH; no leaven was to be seen or used in the homes of the Israelites or used within the borders of the land of Israel for 7 days, not 8!

When did YAHOWAH Pass­Over Egypt?

Let’s turn to the scriptures to establish the proper timing of YAHOWAH’s “passing over” the homes of the Israelites which had the lamb’s blood on the doorframes. Everything we read or even teach about Passover rests on Exodus 12:6 and the Hebrew phrase “ben ha arbayim,” because if you believe that ben ha arbayim is late in the afternoon, then you have to break the scriptures to make all the events of Passover and the Exodus happen on one night!

If you are beginning to understand that ben ha arbayim is twilight and that it occurs early in the day, then everything else will make sense, because YAHOWAH promised to pass over the whole land of Egypt on the 14 th ! The following article, quoted in part with YAHOWAH’s name, briefly explains the fact that the Passover day was celebrated yearly to commemorate the “passing over” of the death angel which saved the nation of Israel, not the Exodus!

Observance of the Passover 1) In Exodus 12:6, Israel was instructed to kill the Passover "in the evening." The Hebrew for "in the evening" really means "BETWEEN THE TWO EVENINGS." This shows that "the evening" was a time period that was bounded by two end points ­­ it started with SUNSET and it ended with TOTAL DARKNESS. We call that period "dusk." Before "the first evening" it was still "day" and after "the second evening" it was night.

2) The Universal Jewish Encyclopedia, Copyright 1942, published in the USA, Volume 8, Page 406, Article "Pascal Lamb" says the following: "The Pharisees and Sadducees had a dispute as to the time when the slaughtering (of the lamb) should take place; the former held it should be in the last 3 hours before sunset (and therefore AT THE END of the 14th day!), the latter, between sunset and nightfall (and therefore AT THE BEGINNING of the 14th day!)." This Jewish authority acknowledges that even at the time of [the Messiah] SOME people in Jerusalem kept the Passover at the beginning of the 14th day (i.e., the Sadducees), while others kept it at the end of the 14th day (the Pharisees).

3) The Encyclopedia Judaica, published in Jerusalem, 3rd printing, 1974, Volume 13, Page 170, Article "Passover" says the following: "The feast of Passover consists of two parts: The Passover ceremony and the Feast of Unleavened Bread.

ORIGINALLY BOTH PARTS EXISTED SEPARATELY; BUT AT THE BEGINNING OF THE EXILE THEY WERE COMBINED. Passover was originally NOT a pilgrimage feast, but a domestic ceremony consisting of the slaughtering and eating of the paschal animal." This Jewish authority admits that ORIGINALLY the Passover (observed at the beginning of the 14th) was SEPARATE from the Feast of Unleavened Bread (which starts at the beginning of the 15th). It also acknowledges that TODAY the Jews observe both parts together as one ceremony at the start of the 15th day, which is contrary to the instructions in the Bible. In plain terms: originally the Passover was killed just after sunset, after the 13th had ended and the 14th had just started.

6) Biblical Proof: The Passover was killed on the 14 th , "between the two evenings," and eaten with unleavened bread and bitter herbs, that night, Exodus 12:6­8. See also Numbers 9:11. Notice what this verse actually instructs: not only was the Passover to be killed on the 14 th day, but the people were also to "EAT" unleavened bread, on the 14 th day. The Jews today do not observe this! They only eat unleavened bread on the 15 th day; which is when they observe "their" Passover.

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Unleavened bread was (and is today) not eaten by the Jews prior to the Passover ceremony. Thus when the Jews only observe their Passover at the beginning of the 15 th day, it means that they also don’t eat any unleavened bread prior to the 15 th .

The verse also clearly says: "it is [YAHOWAH’s] Passover." Now WHY is it "[YAHOWAH’s] Passover"? [YAHOWAH] explains in the next two verses: "For I will pass through the land of Egypt . . . and when I see the blood, I WILL PASS OVER YOU . . . ." So why did [YAHOWAH] call it "Passover"? Because at that very time He would "pass over" (i.e., spare from death) the Israelites.

Now here is the point: IF Israel only killed the Passover lambs at the end of the 14th day and then roasted and ate them at the beginning of the 15th day ­­ THEN [YAHOWAH] would have "passed over" them and killed the firstborn Egyptians on the 15th day! But if [YAHOWAH] only passed through the land of Egypt on the 15th day, then the 14th day is not the Passover of [YAHOWAH’s]. The 14th day would, in fact, have no significance at all!

A very clear definition of the Passover is found in Exodus 12:27, "That ye shall say, It [is] the sacrifice of [YAHOWAH’s] Passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped." The Passover is the night the death angel "passed over" Israel. And Leviticus 23:5 states that the Passover is in the 14th day of the month. So the death angel MUST have passed through the land of Egypt on the 14th day. Therefore Israel also MUST have eaten the Passover on the 14th day.

9) Deuteronomy 16:1 shows that Israel left Egypt "BY NIGHT." Numbers 33:3 shows they left Egypt on "THE MORROW AFTER THE PASSOVER." The expression in the KJV "ON THE MORROW after the Passover" does not mean morning, but the next DAY, the next 24­hour period following the Passover day. In Exodus 12:22, Moses instructed Israel plainly: ". . . and none of you shall go out at the door of his house until the morning." These three verses together make clear that Israel simply could not have left Egypt the same night that they had eaten the Passover.

The only way all three verses can be reconciled is for Israel to have eaten the Passover at the beginning of the 14th day, then stayed in their houses till the morning, then burned with fire whatever was left of the Passover, then spoiled the Egyptians whose firstborn had all been killed during the preceding night, then gathered their possessions together and ridding themselves of all leaven, then after sunset (therefore then the 15th day!) started to leave Egypt, walking all of that first night before stopping to rest. Their "leaving" was exactly 24 hours after they killed and ate the Passover ­­ i.e. "on the morrow after the Passover." Adapted from an article by Frank W. Nelte http://www.giveshare.org/HolyDay/passovernelte.html

Any other deviation from the proper timeline for YAHOWAH’s Passover is heresy, and for anyone that knows better or claims to speak through YAHOWAH’s Rowach Kodesh, I encourage you to repent and turn away from your error before it is too late!

Everyone seems to agree the Passover was killed on the 14 th , but when? Furthermore is killing the Passover the only requirement for keeping it? What about eating it? How can we observe the Passover late in the afternoon of the 14 th and eat it on the 15 th , when YAHOWAH promised to “pass over” in the middle of the night of the 14 th ? Study the scriptures for all the details to see if this is true or not.

Study Leviticus 23:5, Numbers 28:16, Ezra 6:19 and Ezekiel 45:21 which state that YAHOWAH’s Passover is on the 14 th day; it doesn’t say “part of the 14 th ” or “start on the 14 th but continue on the 15 th ” or “pick and choose whatever time you like in the afternoon to kill your Passover lambs.” No, it emphatically states that “YAHOWAH’s” Passover IS ON THE 14 th DAY of Abib. The last time I checked the scriptures I still had not found any scriptures which state that only 3 or 4 hours out of the whole day of the 14 th is dedicated to Passover and the rest is observed on the 15 th !

YAHOWAH explains his plan for all the first­born of Egypt in Exodus 12:12, 13. He also explains when, how and with what the Passover lamb was to be eaten on that same night that He was to “pass over,” so let’s summarize this whole scenario.

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When did they eat the Passover lamb? – That night, of the 14 th . How did they cook it? – roasted over fire. What did they eat it with? Unleavened bread and bitter herbs. How did they eat it? For the first Passover in Egypt, they ate the lamb fully clothed, staff in hand with fear and apprehension because the death angel was coming (we will explain later). Let’s take a closer look at the chapter that describes the events of that first Passover, according to YAHOWAH’s own words in Exodus 12, starting with verse 6 from the NAS, Hebrew text included: Exodus 12:6 ­ 'You shall keep * it until the fourteenth * day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight.

~w{y r'f'[ h'['B.r;a d;[ t,r,m.vim.l ~,k'l h'y'h.w lea'r.fIy‐t;d][ l;h.q l{K w{t{a .Wj]x'v.w h,Z;h v,d{x;l ~Iy'B.r;['h !yeB Ex 12:7 ­ 'Moreover, they shall take some of the blood and put it on the two doorposts and on the lintel of the houses in which they eat it.

t{z.Wz.M;h yeT.v‐l;[ .Wn.t'n.w ~'D;h‐nim .Wx.q'l.w .Wl.ka{y‐r,v]a ~yiT'B;h l;[ @w{q.v;M;h‐l;[.w ~,h'B w{t{a Ex 12:8 ­ 'They shall eat the flesh that night, roasted with fire, and they shall eat it with unleavened bread and bitter herbs.

vea ‐yil.c h,Z;h h'l.y;L;B r'f'B;h‐t,a .Wl.k'a.w .WhUl.ka{y ~yir{r.m‐l;[ tw{C;m.W Ex 12:9 ­ 'Do not eat any of it raw or boiled at all with water, but rather * roasted with fire, its head and its legs along with its entrails.

l'VUb.m lev'b.W a'n .WN,Mim.Wl.ka{T ‐l;a w{B.riq ‐l;[.w wy'['r.K ‐l;[ w{va{r vea‐yil.c ‐mia yiK ~Iy'M;B Ex 12:10 ­ 'And you shall not leave any of it over until morning, but whatever is left of it until morning, you shall burn with fire.

r't{N;h.w r,q{B ‐d;[ .WN,Mim .Wryitw{t‐a{l.w .Wp{r.fiT vea'B r,q{B ‐d;[ .WN,Mim Ex 12:11 ­ 'Now you shall eat it in this manner: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste­­it is the YAHOWAH’s Passover.

~,kyel][;n ~yirUg]x ~,kyen.t'm w{t{a .Wl.ka{T h'k'k.w w{t{a ~,T.l;k]a;w ~,k.d,y.B ~,k.l,Q;m.W ~,kyel.g;r.B h'why;l a.Wh x;s,P !w{z'Pix.B Ex 12:12 ­ 'For I will go through the land of Egypt on that night, and will strike down all the firstborn in the land of Egypt, both man and beast; and against all the [mighty ones] of Egypt I will execute judgments­­I am YAHOWAH.

yityeKih.w h,Z;h h'l.y;L;B ~Iy;r.cim‐c,r,a.b yiT.r;b'[.w h'meh.B‐d;[.w ~'d'aem ~Iy;r.cim #,r,a.B rw{k.B‐l'k

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yin]a ~yij'p.v h,f/[,a ~Iy;r.cim yeh{l/a‐l'k.b.W Ex 12:13 ­ 'The blood shall be a sign for you on the houses where * you live; and when I see the blood I will pass over you, and no plague will befall you to destroy when I strike the land of Egypt.

~,T;a r,v]a ~yiT'B;h l;[ t{a.l ~,k'l ~'D;h h'y'h.w h,y.hIy‐a{l.w ~,kel][ yiT.x;s'p.W ~'D;h‐t,a yityia'r.w ~'v ~Iy'r.cim #,r,a.B yit{K;h.B tyix.v;m.l @,g,n ~,k'b Ex 12:14 ­ 'Now this day will be a memorial to you, and you shall celebrate it a feast to the YAHOWAH; throughout your generations you are to celebrate it a permanent ordinance.

~,t{G;x.w !w{r'Kiz.l ~,k'l h,Z;h ~w{Y;h h'y'h.w .WhUG'x.T ~'lw{[ t;QUx ~,kyet{r{d.l h'why;l g;x w{t{a Please take careful note of the words used by YAHOWAH; He told Israel to keep or take care of a lamb or goat until the (beginning) 14 th day and they were to kill it during twilight (of the 14 th )! He continues the narrative (STILL on the 14 th day): Ex 12:7 ­ 'Moreover, they shall take some of the blood and put it on the two doorposts and on the lintel of the houses in which they eat it.

As soon as the lamb or goat was slain, the Israelites were to gather the blood in a basin and using hyssop branches they were instructed to sprinkle the blood on their doorframes (still on the 14 th ). He then states very emphatically that they were to eat the lamb that night (still on the 14 th , the night of the 14 th !): Ex 12:8 ­ 'They shall eat the flesh that night, roasted with fire, and they shall eat it with unleavened bread and bitter herbs.

That night was to be the “passing over” of the death angels wherever it saw the blood on the doorframes! The story continues to give instructions about the leftovers from the Passover meal which was to be burned at dawn since the nation of Israel was NOT allowed to leave their homes “that night.”

Exodus 12:22 ­ "You shall take a bunch of hyssop and dip it in the blood which is in the basin , and apply some of the

and none * of you shall go outside the door of his house until morning .

blood that is in the basin to the lintel and the two doorposts;

@;S;B‐r,v]a ~'D;B ~,T.l;b.j.W bw{zea t;DUg]a ~,T.x;q.l.W t{z.Wz.M;h yeT.v‐l,a.w @w{q.v;M;h‐l,a ~,T.[;Gih.w vyia.Wa.cet a{l ~,T;a.w @'S;B r,v]a ~'D;h‐nim r,q{B ‐d;[ w{tyeB ‐x;t,Pim This so­called Passover controversy can be easily solved by asking a very simple question, what is the purpose of keeping Passover? YAHOWAH said in verses 23, 26­27: v23 ­ "For YAHOWAH will pass through to smite the Egyptians; and when He sees the blood on the lintel and on the two doorposts, YAHOWAH will pass over the door and will not allow the destroyer to come in to your houses to smite

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~'D;h‐t,a h'a'r.w ~Iy;r.cim‐t,a @{G.nil h'wh.y r;b'[.w x;s'p.W t{z.Wz.M;h yeT.v l;[.w @w{q.v;M;h‐l;[ a{b'l tyix.v;M;h !eTIy a{l.w x;t,P;h‐l;[ h'wh.y @{G.nil ~,kyeT'B‐l,a Ex 12:26 ­ "And when your children say to you, 'What does this rite mean to you?'

Ex 12:27 ­ you shall say, 'It is a Passover sacrifice to the YAHOWAH who passed over the houses of the sons of Israel in Egypt when He smote the Egyptians, but spared our homes.' " And the people bowed low and worshiped.

x;s'P r,v]a h'why;l a.Wh x;s,P ‐x;b,z ~,T.r;m]a;w w{P.g'n.B ~Iy;r.cim.B lea'r.fIy‐yen.b yeT'B‐l;[ d{QiY;w lyiCih .WnyeT'B‐t,a.w ~Iy;r.cim‐t,a .W.W]x;T.viY;w ~'['h YAHOWAH’s (Old Covenant) Passover was celebrated yearly on the 14 th day of Abib to celebrate what?

To celebrate YAHOWAH’s mercy, because on the night (of the 14 th ) YAHOWAH struck down all the first­ born of Egypt EXCEPT the children of Israel! Verse 27 of Exodus chapter 12 mentions nothing about escaping Egypt, or being delivered out of the hand of the slave masters or of any exodus out of Egypt!

The anniversary of Israel’s exodus out of Egypt was celebrated the day after Passover, at the beginning of the 15 th day of Abib.

The English word, spared, in verse 27 of Exodus chapter 12 (from the NAS) is translated from the Hebrew word, Strong’s # 5337, lcn, Natsal, naw­tsal', which means: to snatch away, deliver, rescue, save, strip, plunder a.

b.

c.

d. e.

(Niphal) 1. to tear oneself away, deliver oneself 2. to be torn out or away, be delivered (Piel) 1. to strip off, spoil 2. to deliver (Hiphil) 1. to take away, snatch away 2. to rescue, recover 3. to deliver (from enemies or troubles or death) 4. to deliver from sin and guilt (Hophal) to be plucked out (Hithpael) to strip oneself

We reiterate the point that Passover is called by YAHOWAH Himself, Passover (Hebrew, pechach ‫)פסח‬, BECAUSE HE PASSED OVER, NOT BECAUSE THE LAMBS WERE KILLED. REMEMBER TENS OF THOUSANDS WERE SPARED OF ISRAEL THAT NIGHT; THE BLOOD OF THE LAMBS WAS THE ONLY SIGN TO IDENTIFY WHICH HOUSES HE WAS GOING TO SPARE OR “PASS OVER.” The killing of the lambs, the smearing of the blood and the eating of the lamb was all part of their obedience to YAHOWAH’s commands, which allowed the death angel to “pass over.”

We don’t mean to belabour this point, but some have plainly refused to look at the evidence that is very clear about the time and day of YAHOWAH’s Passover. If the lamb was killed one day and eaten on the night of another day, as some teach, then only one of those days can be called “YAHOWAH’s Passover.”

Remember He “passed over” in the middle of the night, the night of the 14 th !

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Another point of contention in the Passover controversy is the apparent confusion or lack of knowledge that the 15 th day Passover advocates seem to have because they don’t understand the clearly division between the Passover celebration and the celebration of the 1 st Day of Unleavened Bread in Exodus 12.

To read and understand Exodus chapter 12, we mustn’t forget the plain definitions of the Hebrew words used to explain the distinction between the 14 th and 15 th day of Abib. Let’s take a look at the way Exodus 12 is translated in the 1611 KJV (we’ve taken the liberty of taking out all the pagan names and titles substituted for YAHOWAH: v1

And the YAHOWAH spoke unto Moses and Aaron in the land of Egypt, saying,

v2

This month shall be unto you the beginning of months: it shall be the first month of the year to you.

v3

Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house:

v4

And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.

v5

Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:

v6

And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.

v7

And they shall take of the blood, and strike it on the two side posts and on the upper doorpost of the houses, wherein they shall eat it.

v8

And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.

v9

Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof.

v10

And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.

v11

And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the YAHOWAH’s Passover.

v12

For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am YAHOWAH.

v13

And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.

v14

And this day shall be unto you for a memorial; and ye shall keep it a feast to the YAHOWAH throughout your generations; ye shall keep it a feast by an ordinance forever.

v15

Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.

v16

And in the first day there shall be a consecrated convocation, and in the seventh day there shall be a consecrated convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.

v17

And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance forever.

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v18

In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.

v19

Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.

v20

Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.

v21

Then Moses called for all the elders of Israel, and said unto them, draw out and take you a lamb according to your families, and kill the Passover.

v22

And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side posts with the blood that is in the basin; and none of you shall go out at the door of his house until the morning.

v23

For the YAHOWAH will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the YAHOWAH will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.

v24

And ye shall observe this thing for an ordinance to thee and to thy sons forever.

v25

And it shall come to pass, when ye be come to the land, which the YAHOWAH will give you, according as he hath promised, that ye shall keep this service.

v26

And it shall come to pass, when your children shall say unto you, what mean ye by this service?

v27

That ye shall say, It is the offering of the YAHOWAH’s Passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped.

v28

And the children of Israel went away, and did as the YAHOWAH had commanded Moses and Aaron, so did they.

v29

And it came to pass, that at midnight the YAHOWAH smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle.

v30

And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead.

v31

And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve YAHOWAH, as ye have said.

v32

Also take your flocks and your herds, as ye have said, and be gone; and bless me also.

v33

And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men.

v34

And the people took their dough before it was leavened, their kneading troughs being bound up in their clothes upon their shoulders.

v35

And the children of Israel did according to the word of Moshech; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment:

v36

And the YAHOWAH gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians.

v37

And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children.

v38

And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.

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v39

And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.

v40

Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.

v41

And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the YAHOWAH went out from the land of Egypt.

v42

It is a night to be much observed unto YAHOWAH for bringing them out from the land of Egypt: this is that night of the YAHOWAH to be observed of all the children of Israel in their generations.

v43

And the YAHOWAH aid unto Moses and Aaron, This is the ordinance of the Passover: There shall no stranger eat thereof:

v44

But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.

v45

A foreigner and a hired servant shall not eat thereof.

v46

In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof.

v47

All the congregation of Israel shall keep it.

v48

And when a stranger shall sojourn with thee, and will keep the Passover to YAHOWAH, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.

v49

One law shall be to him that is home born, and unto the stranger that sojourneth among you.

v50

Thus did all the children of Israel; as the YAHOWAH commanded Moses and Aaron, so did they.

v51

And it came to pass the selfsame day that YAHOWAH did bring the children of Israel out of the land of Egypt by their armies.

Many purport that Exodus 12:1­51 is one story or idea and that it is fulfilled in this particular context by observing Passover on the afternoon of the 14 th but this is simply not true. Yes, on the surface it seems to be one idea, but if you look closely to the definitions of the Hebrew words used in the narrative, you will notice two distinct Feast Days are reported here! We know that ben ha arbayim in verse 6 is properly translated and understood as “between the setting­times,” the time period between sunset and full darkness or night. Therefore verse 6 is a clear instruction to kill and begin to dress and cook the lamb at the beginning of the 14 th day, and the instructions continue to flow in the narrative with regard to the proper observance of Passover, however YAHOWAH allowed a new thought to enter the account between verses 14 and 15! It switches from the Passover on the 14 th to the Feast of Unleavened Bread which begins on the 15 th , two distinct and separate Feasts. v14

And this day shall be unto you for a memorial; and ye shall keep it a feast to the YAHOWAH throughout your generations; ye shall keep it a feast by an ordinance forever.

*************************************************** v15

Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.

The same pattern is repeated here as verses 15 to 20 is strictly speaking about the Feast of Matzo Bread, and it switches back to the Passover between verses 20 and 21: v20

Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.

v21

Then Moses called for all the elders of Israel, and said unto them, draw out and take you a lamb according to your families, and kill the Passover.

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From verses 21 to 41 we have the rest of the story of Passover as Israel waits for the Death Angel to pass over their homes in the middle of the night and soon after that Pharoah and all of Egypt were anxious to get rid of them, but remember Israel was not allowed to leave their homes until the break of day on the 14 th ! The story continues until verses 41 and 42 which now describes Israel’s exodus out of Egypt, 24 hours AFTER they killed the lambs for Passover. This is the “night to be much observed,” (the night of the Exodus) not the night of the 14 th .

Again the narrative switches back to the Passover between verses 42 and 43. Verses 43 to 50 are the instructions that Israel was to obey for all their generations, and finally verse 51 changes back to the Exodus, which was promised 430 years before! v42

It is a night to be much observed unto YAHOWAH for bringing them out from the land of Egypt: this is that night of the YAHOWAH to be observed of all the children of Israel in their generations.

v43

And the YAHOWAH aid unto Moses and Aaron, This is the ordinance of the Passover: There shall no stranger eat thereof:

v51

And it came to pass the selfsame day that YAHOWAH did bring the children of Israel out of the land of Egypt by their armies.

It is fundamentally important that we look at all the evidence connected to YAHOWAH’s Passover and the Exodus to discern the whole scene because we have many 15 th day Passover “people” who believe everything (the Passover and Exodus) happened during a 12 hour period! This of course is ridiculous and physically impossible as we will demonstrate later on in our study.

At the beginning of this chapter we briefly mentioned the fact that Passover, which comes at the beginning of the 14 th day of Abib is not a Sabbath, and it is certainly not the High Day Sabbath of the 1 st Day of Unleavened Bread which happens to come on the 15 th day of Abib!

In our next chapter we will explore the affirmation that Passover is a Feast day and a Service, but it is not a Sabbath day of rest!

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YAHOWAH’s Passover is not a Sabbath So far we’ve established (from scripture) that the Passover lambs were killed at the beginning of the 14 th day of Abib and later on that same night (of the 14 th ) the death angel “passed over” or “skipped over” the homes of the Israelites after obeying YAHOWAH’s instructions. We also learned that 24 hours later after Israel had gathered her belongings, had spoiled the Egyptians and had met at a rendezvous point, they began to leave Egypt at the beginning of the 15 th .

However, for many this is still a debatable issue, because in their minds, the Passover and the 1 st day of Unleavened Bread are both one and the same! They reckon (despite any hard evidence except Jewish tradition) Passover and the Exodus all happened within a 12 hour period (3 pm on the 14 th until 3 am, approximately, on the 15 th, ).

Is the Passover “high” day Sabbath? Is YAHOWAH’s Passover a Sabbath? Is the Passover and the 1 st day of Unleavened Bread (UB) one and the same?

The following article tackles this issue in an smart way (I’ve also taken the liberty of inserting the proper Family Name of YAHOWAH and YAHO­Hoshu­WAH, emphasis mine): The Passover is not a Sabbath Perhaps because some Jews eventually and wrongfully combined the Passover with the first high day of the Feast of Unleavened Bread, some believe that Passover is on the First Day of Unleavened Bread. But is it? If these two observances, why do they each have their own designation: "Passover" and "Feast of Unleavened Bread"? Similarly, the seven­day Feast of Tabernacles is separate from the last Great Day on the eighth, each having its own identification and meaning, even as one comes immediately after the other. Overwhelming evidence in both Old and New Testaments shows that Passover was never considered a high day or kept as a Sabbath. The Passover was, however, a memorial of a certain event that was to be remembered in its own distinctive way separate from the feast that follows.

Originally the Jews kept two separate observances, just as [YAHOWAH] had commanded in Exodus 12 and Leviticus 23.

But at the time of their exile to Babylon the Jews began to keep the two as a combined observance. It is this later, unscriptural practice that has contributed to much of the confusion, especially for New Testament readers who are forced to follow translators who allowed later Jewish practice to influence their translations.

Noteworthy, however, are the more Scriptural Karaite Jews and Samaritans who still observe Passover on the 14th and the Feast of Unleavened Bread beginning the 15th (see Which Day Is the Passover? by Phinehas Ben Zadock). This is what the Encyclopaedia Judaica says: "The feast of Passover consists of two parts: The Passover ceremony and the feast of Unleavened Bread.

Originally, both parts existed separately; but at the beginning of the [Babylonian] exile they were combined," Vol. 13, p. 169.

This is a significant statement. Later Jewish practice combined the two observances on the 15th of Abib. The Jewish Encyclopaedia validates the fact that the two observances were originally separate: "Leviticus 23, however, seems to distinguish between Passover, which is set for the fourteenth day of the month, and the Festival of Unleavened Bread. ...The Festival lasted seven days, from sunset on the fourteenth day to sunset on the twenty­first day" ("Passover," p.548).

The book The Torah, by W. Gunther Plaut, tells us, "The Passover and the Feast of Unleavened Bread rituals were originally two separate observances which were combined sometime between the events of the Exodus and the redaction of the text," p.456.

So history as well as the Jews themselves admit that at one time ­ when [YAHOWAH] gave the law to Israel ­ that these were two distinctly separate observances on different days. But an apostasy occurred at the time that the Jews were taken captive to Babylon, which led to the combining of the two observances ­ moving Passover to the first high day of

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the Feast of Unleavened Bread. Passover precedes the days of Unleavened Bread, and has a uniquely separate meaning that is lost when it is thrown in with the Feast that follows.

Reasons Why the Passover Is Not the First High Day In [YAHOWAH's] commands, the Feast was to be kept as, and was to include, special high days of rest, convocation, and fellowship (a gathering together of the congregation); in contrast, the Passover was commanded to be kept solemnly by individual families huddled in fear [apprehension] within their separate homes (Ex. 12:1­13).

An Old Testament Scripture that seems to put "feast" and "Passover" together is Exodus 34:25, where the word "feast" is chag and refers to the sacrificial VICTIM of Passover ­ NOT the FEAST of Passover. What some fail to point out is that chag has two primary meanings, only one of which is "feast." Notice how Strong's renders it: "2282 = chag = (from 2287); a festival, or a VICTIM therefore: ­ solemn feast (day), SACRIFICE, solemnity."

Using the correct meaning for chag, Exodus 34:25 would more accurately read, "Thou shalt not offer the blood of my offering with leaven; neither shall the offering with leaven; neither shall the offering of the victim [chag] of the Passover be left unto the morning."

An abundance of other important differences separates Passover and the Feast that follows it. Here are some of them: No Feast in Egypt ­ In Exodus 5:1, Moses tells Pharaoh to let Israel go so that they may hold a Feast [the upcoming Unleavened Bread] to [YAHOWAH] in the wilderness. Pharaoh suggests that Israel stay and "offer in the land," (8:25) a suggestion Moses flatly rejects (v. 26), saying that to do so on Egyptian soil would be an ABOMINATION. Moses is adamant, saying that they MUST go three days into the wilderness to offer up (sacrifice) to [YAHOWAH] and keep the Feast as [YAHOWAH] commanded (8:27). (Sacrifices were included in the law of the Feast of Unleavened Bread, see Num. 28:19­24.)

However, the Passover was an entirely DIFFERENT story. Israel did indeed keep the Passover and its offering in Egypt ­ in Goshen on the 14th, proving that it could not have been part of the Feast that Moses said could be kept only "in the wilderness" and NOT among the Egyptians.

Strangers Prohibited Strangers Accepted – [YAHOWAH] specifically commands in the law that NO STRANGER shall eat of the Passover ("There shall no stranger [alien] eat thereof," Ex. 12:43). In verse 48 He says all strangers must first be circumcised "as one that is born in the land: for no uncircumcised person shall eat thereof."

Here again the Feast of Unleavened Bread is markedly different. Unlike with the Passover, strangers are commanded to keep the Feast of Unleavened Bread: "Seven days shall there be no leaven found in your houses: for whosoever eats that which is leavened, even that soul shall be cut off from the congregation of Israel, WHETHER HE BE A STRANGER or born in the land" (Ex. 12:19).

Strangers are to be included in keeping [YAHOWAH's] Sabbaths and Feasts (see Ex 20: 10, Lev. 16:29, Deut. 29).

Prohibiting uncircumcised strangers to partake of Passover sets Passover apart from a Feast. Passover is a separate memorial kept a day before the Feast of Unleavened Bread only by those who have been circumcised.

One Serious, the Other Joyful ­ Unlike a typical Feast with its fellowship gatherings and camaraderie, Passover was anything but a happy time, Exodus 12:1­14. It was kept by Israel SEPARATELY in their homes, and was marked by death, sadness, and trepidation as the death angel "passed over" (hence the name "Passover"). It is the same in the New Testament with the beating and death that [YAHO­Hoshu­WAH] suffered – a very sombre time.

No Labour on the High Day ­ Israel spent the daylight part of the 14th (Passover day) spoiling the Egyptians of their possessions (Ex. 12:36) and packing up and moving their belongings, families, and cattle from Goshen to Rameses. This involved a considerable amount of effort and work, which would be a great violation if this were a high day Sabbath.

Joyfully gathering at Rameses as the preparation day (Passover day) ended, Israel observed the first high Sabbath of Unleavened Bread on the fifteenth. They cheerfully left Egypt at night, Numbers 33:3 (where "sight," 'ayin, means either a literal "in view of" or figuratively as, "in favour or regard"), Deuteronomy 16:1. On Abib 21 (the second high Sabbath) they crossed the Red Sea, clear of Egypt, singing the victory song of Moshech.

Unleavened Bread with Different Meanings ­ Even the unleavened bread used in the two observances has entirely different connotations. YAHO­Hoshu­WAH said the unleavened bread taken at Passover represented His body, Matthew

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26:26. On the other hand, Paul [Saul] said the unleavened bread eaten during the Feast for seven days represented "sincerity and truth." "Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened [bread] of sincerity and truth" (1 Cor.5:8).

Scripture Contrasts the Two ­ Passover and the Feast of Unleavened Bread are not one and the same feast because Scripture gives many separate distinctions for each. We find that the observance called Passover is on the 14th, and another observance called the Feast of Unleavened Bread is on the 15th. They constitute two observances on two DIFFERENT days. Similarly, the Feast of Tabernacles is a Feast for seven days, followed by a separate day called the last Great Day on the eighth.

These Scriptures show a marked contrast between Passover on the one day and the Feast that follows the next day: The law said, "In the FOURTEENTH day of the first month at even [twilight, Tanakh, Jewish translation] is [YAHOWAH's] Passover. And on the FIFTEENTH day of the same month is the feast of unleavened bread unto [YAHOWAH]: seven days you must eat unleavened bread" (Lev. 23:5­6).

"And in the FOURTEENTH day of the first month is the Passover of [YAHOWAH]. And in the FIFTEENTH day of this month is the feast: seven days shall unleavened bread be eaten" (Num. 28:16­17).

Here are two different observances kept on two different days. How much clearer can [YAHOWAH] be?

Passover Not Called a High Day [YAHOWAH] calls Passover a "service," not a Sabbath, Exodus 12:25­26; 13:5. In contrast, the Feast of Unleavened Bread begins and ends on a high day Sabbath, Leviticus 23:7­8.

Passover­Feast Dividing Line Just after Israel crossed the Jordan River into the Promised Land; they camped at Gilgal to keep the Passover. The account from Joshua 5:10­11 reads: "and the children of Israel encamped in Gilgal, and kept the Passover on the fourteenth day of the month at even in the plains of Jericho. And they did eat of the old corn of the land on the marrow AFTER the Passover, unleavened cakes, and parched [corn] in the selfsame day." Clearly, they were observing the Feast of Unleavened Bread after the day of the Passover, which is how the Tanakh translates that part of the verse 11. Incidentally, corn means grain; the consecrated Land didn't have corn as we know it, neither would corn be harvested in the spring. (An example of translator preconditioning.)

Where Are The OTHER Passover Offerings? The law of Number 28:24­25 says, "After this manner you shall offer daily, throughout the seven days, the meat of the offering made by fire, of a sweet savour unto [YAHOWAH]: it shall be offered beside the continual burnt offering, and his drink offering, And on the seventh day you shall have an consecrated convocation; you shall do no servile work." Special offerings were required for all seven days of the Feast of Unleavened Bread. The seventh day being a special convocation, the last high day. http://www.ynca.com/

According to the article above, YAHOWAH’s Passover is a service, not a Sabbath (Exodus 12:25­26), so we took the liberty of checking up on these verses to verify their facts and this is what we found from www.searchgodsword.org (Exodus 12:25­26, KJV, NAS): KJV ­ And it shall come to pass, when ye be come (8799) to the land which YAHOWAH will give (8799) you, according as he hath promised (8765), that ye shall keep (8804) this service. And it shall come to pass, when your children shall say (8799) unto you, What mean ye by this service?

NAS ­ "When you enter the land which YAHOWAH will give you, as He has promised, you shall observe this rite. "And when your children say to you, 'What does this rite mean to you?'

The English word service comes from the Hebrew hdb[ `abodah, ab­o­daw' Strong's Number, 05656: which means: · · · ·

labour, service labour, work labour (of servant or slave) labour, service (of captives or subjects)

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·

service (of YAHOWAH)

The root word for “abodah” comes from, Strong's Number: 5647, db[ , `abad , aw­bad' , which means: · ·

·

· ·

·

to work, serve (Qal) o to labour, work, do work o to work for another, serve another by labour o to serve as subjects o to serve (God) o to serve (with Levitical service) (Niphal) o to be worked, be tilled (of land) o to make oneself a servant (Pual) to be worked (Hiphil) o to compel to labour or work, cause to labour, cause to serve o to cause to serve as subjects (Hophal) to be led or enticed to serve

YAHOWAH’s Passover is an extremely significant service which all mankind should be keeping every year, but it is not a Sabbath. Yes, it is a consecrated service, but the Word is clear, the 1 st day of UB, on the 15 th day of Abib, is the High Day Annual Sabbath.

Let’s imagine for one second that the Passover is a Sabbath, all bundled up together with the first day of UB, how can the 15 th day Passover adherents explain that “their” Passover “Sabbath” starts in the mid­ afternoon on the 14 th ?

Remember all of YAHOWAH’s days, whether they are Sabbaths or not, start at sundown (ba ereb), so how can this “15 th Passover Sabbath” start in the middle of the afternoon of the 14 th ?

The Torah categorically states that YAHOWAH’s Sabbaths are consecrated (set­apart) days of REST dedicated to YAHOWAH. Read Nehemiah, (Nehem­YAHO)10:31 (NIV). v31

when the neighbouring peoples bring merchandise or grain to sell on the Sabbath, we will not buy from them on the Sabbath or on any (consecrated) day.

John (YAHO­Hanan) 13:26­30 (AMP); clearly shows the 14 th Passover was not a Sabbath. This was the night they ate the Old Covenant Passover and the Saviour introduced the New Covenant Passover emblems before being scourged and nailed to a stake. v26

YAHO­Hoshu­WAH answered, It is the one to whom I am going to give this morsel (bit) of food after I have dipped it. So when He had dipped the morsel of bread [into the dish], He gave it to Judas, Simon Iscariot's son.

v27

Then after [he had taken] the bit of food, Satan entered into and took possession of [Judas]. YAHO­Hoshu­ WAH said to him, What you are going to do, do more swiftly than you seem to intend and make quick work of it.

v28

But nobody reclining at the table knew why He spoke to him or what He meant by telling him this.

v29

Some thought that, since Judas had the money box (the purse), YAHO­Hoshu­WAH was telling him, Buy what we need for the Festival, or that he should give something to the poor.

v30

So after receiving the bit of bread, he went out immediately. And it was night.

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Why would the disciples think Judas was sent out to buy supplies for the Feast, if the 14 th is a Sabbath?

The disciples were well acquainted with the Law and would’ve never broken or considered breaking the Sabbath in front of the Master YAHO­Hoshu­WAH. Yet this passage is revealing because the 14 th , which is referred to as the “preparation” day in the Scriptures mustn’t have been a Sabbath.

Several passages in the New Covenant scriptures show those who were personally close to YAHO­Hoshu­ WAH after His death on the 14 th were frantic; they needed to prepare the precious body of YAHO­Hoshu­ WAH for burial before the Sabbath at sundown (the fast approaching 1 st Day of UB, on the 15 th , starting at sundown). Oils, spices and linen were needed but time was running out, study Mark 15:42­43, 45­46; 16:1 and Luke 23:52­56 (quoted respectively): Mark 15 v42

And now when the even was come, because it was the preparation, that is, the day before the sabbath,

v43

Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of YAHOWAH, came, and went in boldly unto Pilate, and craved the body of YAHO­hoshu­WAH.

v45

And when he knew [it] of the centurion, he gave the body to Joseph.

v46

And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.

Mark 16 v1

And when the Sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, had bought sweet spices, that they might come and anoint him.

Luke 23 v52

This [man] went unto Pilate, and begged the body of YAHO­Hoshu­WAH.

v53

And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.

v54

And that day was the preparation, and the Sabbath drew on.

v55

And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.

v56

And they returned, and prepared spices and ointments; and rested the Sabbath day according to the commandment.

Mark 16 and Luke 23 shows the women didn’t have enough time to prepare and anoint the body of YAHO­Hoshu­WAH (at the time of death) because they “rested the Sabbath day (15 th day, 1 st day of UB) according to the commandment,” so they came back after the Sabbath (meaning after the 15 th of Abib, which is the 1 st Day of Unleavened Bread) to anoint His body.

YAHOWAH says Passover is on the 14th (from sunset to sunset, a 24 hour period called the 14 th day of Abib). The Feast of Unleavened Bread begins on the 15 th at sundown, at the end of the 14 th . The following verses make that fact unquestionable and absolutely crystal clear (from the NAS): Le 23:5 ­ 'In the first month, on the fourteenth * day of the month at twilight Passover.

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~Iy'B.r;['h !yeB is the YAHOWAH’s

!yeB v,d{x;l r'f'[ h'['B.r;a.B !w{vair'h v,d{x;B h'why;l x;s,P ~Iy'B.r;['h Le 23:6 ­ 'Then on the fifteenth * day of the same month there is the Feast of Unleavened Bread to the YAHOWAH; for seven days you shall eat unleavened bread.

Le 23:7 ­ 'On the first day you shall have a holy convocation; you shall not do any laborious work.

Le 23:8 ­ 'But for seven days you shall present an offering by fire to the YAHOWAH. On the seventh day is a holy convocation; you shall not do any laborious work.' "

Nu 28:16 ­ 'Then on the fourteenth * day of the first month shall be the YAHOWAH’s Passover.

v,d{x;l ~w{y r'f'[ h'['B.r;a.B !w{vair'h v,d{x;b.W h'why;l x;s,P Nu 28:17 ­ 'On the fifteenth * day of this month a feast, unleavened bread eaten for seven days.

Nu 28:18 ­ 'On the first day a holy convocation; you shall do no * laborious work.

Nu 33:3 ­ They journeyed from Rameses in the first month, on the fifteenth * day of the first month; on the next day after the Passover the sons of Israel started out boldly * in the sight of all the Egyptians,

]nw{vair'h v,d{x;B ses.m.[;rem .W[.siY;w t;r\x'Mim !w{vair'h v,d{x;l ~w{y r'f'[ h'Vim]x;B ~Iy'r.cim ‐l'K yenye[.l h'm'r d'y.B lea'r.fIy ‐yen.b.Wa.c'y x;s,P;h According to the guesswork of the 15 th Passover, the Passover was observed (and combined with the 1 st day of UB) starting mid­afternoon on the 14 th , and continued on until sunset ending the 15 th , but according to Numbers 33:3, even their “pet” theory is WRONG! Read carefully the following translations of Numbers 33:3 (emphasis mine): NIV

The Israelites set out from Rameses on the fifteenth day of the first month, the day after the Passover. They marched out boldly in full view of all the Egyptians,

The Message

They marched out of Rameses the day after the Passover. It was the fifteenth day of the first month. They marched out heads high and confident. The Egyptians, busy burying their firstborn whom [YAHOWAH] had killed, watched them go. YAHOWAH had exposed the nonsense of their gods.

Amplified Bible

They set out from Rameses on the fifteenth day of the first month; on the day after the Passover the Israelites went out [of Egypt] with a high hand and triumphantly in the sight of all the Egyptians,

(ESV)

They (A) set out from Rameses in (B) the first month, on the fifteenth day of the first month. On the day after the Passover, the people of Israel went out (C) triumphantly in the sight of all the Egyptians,

(CEV)

Israel left the Egyptian city of Rameses on the fifteenth day of the first month. [a] This was the day after the YAHOWAH had punished Egypt's gods by killing the first­born sons in every Egyptian family. So while the Egyptians were burying the bodies, they watched the Israelites proudly [b] leave their country.

(KJ21)

And they departed from Rameses in the first month, on the fifteenth day of the first month. On the morrow after the Passover the children of Israel went out with a high hand in the sight of all the Egyptians,

(NKJV)

They departed from Rameses in the first month, on the fifteenth day of the first month; on the day after the Passover the children of Israel went out with boldness in the sight of all the Egyptians.

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(YLT)

And they journey from Rameses in the first month, on the fifteenth day of the first month, on the morrow of the Passover have the sons of Israel gone out with a high hand, before the eyes of all the Egyptians ­­

(NCV)

On the fifteenth day of the first month, the day after the Passover, the Israelites left Rameses and marched out boldly in front of all the Egyptians.

A New English Translation of the Septuagint – they set out from Ramesses in the first month, on the fifteenth day of the first month; on the day after the pascha the sons of Israel went out with a high hand before all the Egyptians,

JEWISH PUBLICATION SOCIETY BIBLE (1917) ­ And they journeyed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the Passover the children of Israel went out with a high hand in the sight of all the Egyptians,

IF the Passover was mid­afternoon on the 14 th , and the record above shows they left “the day after Passover” then Israel must’ve left mid­afternoon on the 15 th !

IF people want to argue that “the day after Passover,” means part of a day, then prove it!

IF they say that “the day after Passover” refers to the next morning, again it destroys their theory, because YAHOWAH’s Word says they left Egypt during the night, and remember night/Laylah is the Hebrew word for the time of day that is devoid of light (or sunlight), and morning/boker is dawn, daybreak and is connected to the rising of the sun.

We know from studying YAHOWAH’s word that many people like to argue that a day is not a day in Hebrew, i.e., the same argument is made against YAHO­Hoshu­WAH's resurrection given that they have Him (incorrectly) dying on a Friday afternoon, and rising up on a Sunday morning (according to the Roman Catholic Church and her whore churches). We know that YAHO­Hoshu­WAH Himself said that He would be in the “heart” of the earth for three days and three nights which is 72 hours long. So what about this “on the morrow after Passover” in the KJV? What exactly does it mean?

The English word “morrow" is translated from the Hebrew Strong's Number: 04283 trxm, Mochorath, mokh­or­awth', which means: ·

the morrow, the day after

Gesenius defines trxm , mochorath as: "a day following a PAST day" ­­.

In the Theological Word Book of the Old Testament, (TWOT) under # 1185b it states: Mohorat. Tomorrow. The most interesting feature about this feminine noun is that “on the morrow of” means after (Lev 23:11, 15, 16; Num 33:3; Josh 5:11). Twice the preposition le is used before mahorat to mean “on the morrow” (Jon 4:7; I Sam 30:17).

In The Christian Passover written by Fred Coulter, page 420, Appendix M, he writes: And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the Passover the children of Israel went out with a high hand in the sight of all the Egyptians.

Those who teach that the Passover lambs were eaten on the night of Nisan 15 claim that the word “morrow” in Numbers 33:3 means “morning,” and that the Exodus did not begin until sunrise on Nisan 15. Is this a legitimate interpretation of Numbers 33:3? An examination of this verse in the Hebrew text will reveal the answer to this question.

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The words “on the morrow after” are translated from the Hebrew phrase t;r\x'Mim m moh­ghorahth 4283. This phrase is composed of the preposition !m mn (assimilated as m) and the noun moh­ghorahth. The preposition mn is used in its temporal sense to express a specific period of time. Thus mn is correctly translated “on” in this phrase. (See Waltke, An Introduction to Biblical Hebrew Syntax, p. 212). The noun moh­ghorahth is defined as “the day following a past day” (Brown, Driver, Briggs, Hebrew and English Lexicon of the Old Testament, p. 564). Thus Owens translates the phrase m moh­ghorahth “on the day after the Passover” (Analytical key to the Old Testament, vol. 1, emphasis added). This translation accurately conveys that “the morrow after the Passover” commenced at sunset ending Nisan 14 and continued to the end of Nisan 15.

The phrase “the morrow after the Passover” shows that all Passover events were completed before the beginning of this twenty­four hour day – “the fifteenth day.” As Owens shows, the noun moh­ghorahth (“the morrow after”) is used in construct with the peh’sagh (“Passover”). The term “construct” denotes that the noun moh­ghorahth is being modified by the noun peh’sagh 6453 (Waltke, An Introduction to Biblical Hebrew Syntax, p. 138). The phrase that is formed from these two nouns (“the morrow after the Passover”) is known as a “construct chain.” Waltke defines a construct chain as “a phrase involving a construct (regens) term followed by a genitive or absolute (rectum) term, often of a possessed­ possessor type, e.g., bet hammelek ‘the kings’ house’” (Ibid., p. 690). The term regens (ruler) refers to a modified element, and the term rectum (thing ruled) refers to the modifier (Ibid., p. 137).

The use of the genitive construct in Numbers 33:3 clearly identifies Nisan 15 as the day after the Passover. The structure of the Hebrew text thus separates the observance of the Passover from the events of Nisan 15. There is no Scriptural basis for the claim that the children of Israel ate the Passover on the night of Nisan 15. Those who place the eating of the Passover on the night of Nisan 15 and the departure from Rameses in the morning are contradiction to the Scriptural facts. The record that [YAHOWAH] has preserved in the book of Exodus plainly states that the children of Israel left Egypt during the night: “It is a night to be much observed unto the [YAHOWAH] for bringing them out from the land of Egypt” (Ex. 12:42). This record is confirmed in the book of Deuteronomy: “...For in the month of Abib the [YAHOWAH] thy [Almighty One] brought thee forth out of Egypt by night” (Deut. 16:1).

It is an outright rejection of the scriptural facts to claim that the Passover was eaten on the night of Nisan 15. As recorded in Numbers 33:3, the only event that took place on Nisan 15 was the departure of the children of Israel from Rameses.

The fifteenth is a whole other day ­­ completely different from Passover, Numbers 28:16­17 (Isaac Leeser OT Translation): And in the first month, on the fourteenth day of the month, the Passover­lamb (must be offered) unto [YAHOWAH] And on the fifteenth day of this month is the feast; seven days shall unleavened bread be eaten.

Another common problem we see in the KJV is the lack of clear punctuation marks which convey the division of Hebrew thought! For example Ezekiel 45:21 says (KJV): In the first month, in the fourteenth day of the month, ye shall have the Passover, a feast of seven days; unleavened bread shall be eaten

As Mr. Coulter states in The Christian Passover, page 433: This passage appears to indicate that the 14 th day of the first month is both the Passover day and the first day of the Feast of Unleavened Bread. However, this interpretation is contradicted by the command of [YAHOWAH] in Exodus 12, which states that the Feast of Unleavened Bread begins on the 15 th . Exodus 12 also establishes the Feast of Unleavened Bread as a seven­day observance, but the Passover is only one day.

What then is the meaning of Ezekiel 45:21?

The King James translation of this verse is misleading because it does not convey the division of thought that is expressed in the Hebrew text. An examination of this verse in the Biblia Hebraic Stuttgartensia reveals that the verse is divided at the word x;s,P peh’sagh 6453 (“Passover”) by the atnah, an accent mark which indicates the end of a thought. The atnah is part of an accent system that “...punctuates the Hebrew text and is therefore a very important feature in its syntactic analysis...this feature of Hebrew grammar is so important for understanding that medieval Jewish sources paid more attention to it than to establishing the correct pronunciation of words” (Waltke, An Introduction to Biblical Hebrew Syntax, p. 29).

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Waltke explains the function of the accent system in the Hebrew text: “Accents in the MT are of two kinds: disjunctives and conjunctives. Disjunctive accents, euphemistically dubbed ‘lords’ by earlier scholars, mark the length of pauses from full stop to various shades of shorter pauses; conjunctives, dubbed ‘servants,’ control the text up to the disjunctive.

According to W. Wickes’s comprehensive study of the accents, the disjunctives mark a continuous ‘dichotomy’ of the verse, that is, they divide larger units [of thought], beginning with the verse itself (marked off by silluq closing the verse), into successively smaller half­units on a syntactic (or logico­syntactic) basis. A unit ending with a disjunctive of one grade is divided into halves, and its halves in turn are divided into smaller units by other disjunctive signs until the whole verse is divided into single words, or groups of words joined by conjunctives. Israel Yeivin groups the major disjunctive accents as follows: ‘Generally atnah divides the verse, zaqef the verse halves, pashta or revia the unit ending with zaqef, and so on’” (Ibid.).

Owens notes the use of the atnah in his translation of Ezekiel 45:21 by showing a pause at the word “Passover.” He parses the verse as follows: “in the first month on the fourteenth day of the month you shall celebrate the feast of the Passover (logical pause) A feast for seven days unleavened bread shall be eaten” (Analytical Key to the Old Testament, vol 4).

The logical pause that is expressed by the atnah in the Hebrew text divides the observance of the Passover from the observance of the seven­day Feast of Unleavened Bread. Thus Ezekiel 45:21 does not support the claim that the Feast of Unleavened Bread begins on the Passover day.

Watch That Punctuation Growing evidence has convinced many scholars that both the Old and New Testaments were written in Hebrew and translated into primarily Greek, Latin, and then English. The Hebrew has no punctuation, leaving the English text at the whim of the translators. Therefore, we cannot rely upon the punctuation of questionable verses to establish a doctrine, which some have done in attempting to show a high day Passover Sabbath. For instance, the following examples are used to prove an invalid first day of the week resurrection: "Now when [YAHO­Hoshu­WAH] was risen early the first [day] of the week, He appeared first to Mary Magdalene, out of whom He had cast seven demons" (Mark 16:9).

As it reads, YAHO­Hoshu­WAH rose the first day of the week. However, the text shows that He was resurrected on the sixth day of the week and had already risen by the first day of the week. The correct punctuation should be: "Now when YAHO­Hoshu­WAH was risen, early the first [day] of the week He appeared first to Mary Magdalene, out of whom he had cast seven devils."

The comma being placed after the words "was risen" gives the sense that YAHO­Hoshu­WAH had risen some time earlier and then appeared first to Mary Magdalene. "Was risen" is a past participle. In other words, sometime in the past, He had arisen. Erroneous punctuation occurred because the early Christian translators were not Hebrew scholars. They based their translations on the Greek or Latin text. To punctuate a sentence properly, one must understand the situation and context and thoroughly comprehend the original writings being translated. Hebrew had no punctuation. Neither was the Hebrew divided into chapters and verses. The translators have done this.

Another factor in these English/Greek /Latin mistranslations of the bible is that the majority of the people in the Assembly (mistranslated church) were no longer calling on YAHOWAH or His son YAHO­Hoshu­ WAH and were rapidly moving away from the Torah. Without the true name of the Heavenly Father and

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His Son how can anyone truly contact them? How can we truly repent of our sins? Or receive the gift of the Rowach Kodesh (the Pure Spirit of Truth)? None of these things are possible in the pagan name and title of god, lord or Jesus Christ. IT IS IMPOSSIBLE TO BE SAVED IN THE PAGAN NAME OF Jesus Christ.

Therefore many errors began to creep into the text, and today we have ended up with a translation that has more than 10,000 errors in it. We cannot establish doctrine on verses with man­made punctuation that is at times unreliable and contradictory.

The Evidence Is Overwhelming Another reason why YAHOWAH’s Passover is not a High Day Sabbath may be found in two passages contained in Matthew 26:5 and Mark 14:2: "When [YAHO­Hoshu­WAH] had finished saying all these things, he said to his disciples, ‘As you know, the Passover is two days away — and the Son of Man will be handed over to be impaled.’ Then the chief priests and the elders of the people assembled in the palace of the high priest, whose name was Caiaphas, and they plotted to arrest [YAHO­Hoshu­ WAH] in some sly way and kill him. ‘But not during the Feast,’ they said, ‘or there may be a riot among the people’ “(Matt. 26:1­5, NIV).

"Now the Passover and the Feast of Unleavened Bread were only two days away, and the chief priests and the teachers of the law were looking for some sly way to arrest [YAHO­Hoshu­WAH] and kill him. ‘But not during the Feast,’ they said, ‘or the people may riot’" (Mark 14:1­2, NIV).

The Jewish religious authorities were planning to take and murder YAHO­Hoshu­WAH (in secret at one point), but they knew that it would not be possible to do so on a Feast day, for that was against the Law of Moshech. Therefore, they knew that He had to be taken and killed before the Feast so YAHOWAH allowed everything to unfold on the 14 th day of Abib, the Passover day, a day of preparation before the “Feast.”

Let’s Review the Facts YAHOWAH commands the keeping of His Passover at the beginning of the 14 th day of Abib, and 24 hours later the observance of the 1 st Annual Sabbath, (the 1 st Day of Unleavened Bread, on the 15 th day of Abib) is set apart as a day of rest, a day when the whole nation of Israel was to rest from any servile work. Review the following points: ·

·

· · · ·

· · ·

YAHOWAH said Israel could not keep a Feast among the Egyptians; they were able to keep the Passover in Goshen because it was not a Sabbath. The 1 st Passover was a memorial service of the death angel’s passing over the houses of Israel. Today it is an everlasting memorial to the great offering of YAHO­Hoshu­WAH on the torture stake, for the remission of our sins, under the ratified “fresh” Covenant.

Passover was a time of pain and suffering, under the Old Covenant it required the offering of a little lamb, and during the spring of 31 C.E. it required the pain, suffering and death of an innocent man, YAHO­Hoshu­WAH. Today under the New Covenant the Passover Memorial is still a solemn observance, but we rejoice too, because YAHO­Hoshu­WAH is alive and is coming back; the Feast was/is a time of joyfully commemoration, a day to celebrate our freedom in YAHOWAH. Passover had only one offering, while each day of the Feast had many commanded offerings.

The unleavened bread of the Passover service has different meaning and significance from the unleavened bread eaten each day of the Feast of Unleavened Bread.

Work was done on the Passover; work was prohibited on the High Days of the Feast of Unleavened Bread.

Only the circumcised could observe Passover under the Old Covenant, today under the New Covenant all obedient believers who are immersed are allowed to take the Passover emblems of Matzo bread and wine; all were commanded to keep the Feast of Unleavened Bread.

Passover is never called a High Day or Sabbath. Rather, it is called the Preparation day for the Feast, or a service.

Commerce was done on Passover day; commerce was prohibited on all Sabbath High Days like the 1 st Day of Matzo.

The Jewish leaders would not take and kill YAHO­Hoshu­WAH on a High Day; but they did do so on the Passover.

If we take all the evidence into consideration, we are left with only one conclusion: Passover is on the 14th, the First day of the Feast of Unleavened Bread begins on the 15th. We mustn’t follow the modern­

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day apostate Pharisees by combining Passover with the first high day Sabbath of the Feast of Unleavened Bread.

Many are still puzzled by the fact that during the Passover meal unleavened bread was to be eaten, yet the 14 th day is not an official day of Matzo, so they either lump Passover together with the 15 th day of Nisan/Abib or even worse they teach that there was actually eight days of Matzo bread but this isn’t true!

In the next chapter we will explore that plus the Passover reformations of Hezekiah and Josiah which allowed (ONLY temporarily) the Passover to be observed during the daylight hours of the 14 th .

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Are There Eight Days of Unleavened Bread?

The following article by Jamie McNab clearly illustrates that it is preposterous to think that there are 8 days to Matzo bread when the scriptures are very clear that the Feast of Matzo bread is to be celebrated for only 7 days:

By Jamie McNab When reading some Old Testament scriptures, the question may arise; exactly how many days are we supposed to eat unleavened bread. How many days should our homes be unleavened? As we are dealing with YAHOWAH’s commandments, we want to ensure we are doing things right. The puzzle often starts in Exodus 12:18­19, where we read the following: v18

In the first month, on the fourteenth day of the month AT EVEN, ye shall eat unleavened bread, until the one and twentieth day of the month AT EVEN.

v19

Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.

It will be important to look closely at the meaning and usage of the term “at even” in the above verses, but perhaps it would be best to lay some basic groundwork first. All scriptures must harmonize, even if it is a matter of “here a little and there a little.” Looking first at verses 15­16 of Exodus 12: SEVEN DAYS shall YE EAT unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the FIRST DAY until the SEVENTH DAY, that soul shall be cut off from Israel.

And in the first day there shall be an consecrated convocation, and in the seventh day there shall be an consecrated convocation to you.

What can we learn from these verses? Without question, they tell us there are SEVEN days when we must eat unleavened bread. These days coincide with a consecrated convocation on Day One, and another consecrated convocation on Day Seven. If we eat leavened products during this SEVEN­DAY period we shall be “cut off.”

We know the particular dates in question are the 15 th of Abib to the 21 st of Abib: And on the FIFTEENTH DAY of the same month is the feast of unleavened bread unto YAHOWAH: SEVEN DAYS ye must eat unleavened bread. In the FIRST DAY ye shall have a consecrated convocation: ye shall do no servile work therein. But ye shall offer an offering made by fire unto YAHOWAH seven days: in the SEVENTH DAY is a consecrated convocation: ye shall do no servile work therein. Lev 23:6­8.

From these two passages (and others) we have clear instructions to be unleavened for SEVEN DAYS, and to eat unleavened bread for SEVEN DAYS. Seems straightforward?

Enigmatic Verse?

But then we get the apparently enigmatic statement in Exodus 12:18, telling us to eat unleavened bread “on the fourteenth day of the month at even … until the one and twentieth day of the month at even.” We generally consider “evening” to come at the BEGINNING of the day, based upon passages such as Genesis 1:5: And YAHOWAH called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

But if “at even” means the beginning of the day in Exodus 12:18, then that tells us to eat unleavened bread from the beginning of the 14 th Abib to the beginning of the 21 st Abib … but then we would be able to eat leavened products immediately afterwards, and so we would end up eating unleavened bread DURING the consecrated convocation of the 21 st Abib! We would finish the days of unleavened bread before the final consecrated day of the Feast got underway!

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Now we know that can’t be the case, because Leviticus 23 and other scriptures make it plain that the 15 th and 21 st are BOTH consecrated days, and part of the seven days of unleavened bread.

On the other hand, if the term “at even” of the 14 th means the end of the day — then the instruction is to eat unleavened bread from the END of the 14 th day to the END of the 21 st day. Now that fits in perfectly with the seven days of unleavened running from 15 th Abib to 21 st Abib, including the two consecrated convocations on the first and seventh days.

But can we take the term “at even” to mean the END of the day? And wouldn’t that mean that the Jews and others are correct when they say the Passover lamb was killed LATE on the 14 th of Abib, and not eaten till early on the 15 th Abib?

After all, Exodus 12:6 tells us of the Passover lamb: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it IN THE EVENING. So the question boils down to: is “at even” at the BEGINNING of the day, or at the END? Or even BOTH? Time of Passover Let’s first of all clarify Exodus 12:6, and the correct time to kill the Passover lamb. Although the KJV refers to killing the lamb “in the evening,” the Hebrew is NOT the same expression as we see later in the chapter. Most modern translations bring out this very important distinction. Exodus 12:6 in Hebrew uses beyn ha­arbayim; this means not just “the evening,” in general, but a very specific part of the evening, and is often translated “between the two evenings,” or “twilight.” (the following was added by the Assembly of YAHOWAH the Eternal) “… then the whole assembly of the congregation of Israel is to kill it at twilight,” New American Standard Bible. “… and the whole congregation of the assembly of Israel shall kill it between the two evenings,” Darby. “… and the whole assembly of the company of Israel have slaughtered it between the evenings,” Young’s Literal Translation.

Judaism tries to explain this phrase as meaning “between noon and sunset.” The correct meaning, as I brought out in my lengthy article on the Passover (see WHEN Should We Keep Passover at www.t­cog.net), is between sunset and the dark of night — the period we call “twilight.” YAHOWAH was careful to give very specific and EXACT instructions as to precisely when we are to keep Passover! There is no doubt. It is in the early part of the 14 th Abib, AT DUSK. Example: Day of Atonement Now when we come to Exodus 12:18, a different Hebrew phrase is used. Here, the more GENERAL Hebrew term ereb is used (or ba ereb, meaning AT “evening”). The Brown Driver Briggs dictionary gives the meaning of ereb as: “evening, night, SUNSET.” It has a few shades of meaning, all centred on “nightfall” but its EXACT meaning has to be derived from THE CONTEXT. An excellent Bible illustration of its use is in the instructions on how to keep The Day of Atonement. In Leviticus 23: 27, 32 we read: Also on the TENTH DAY of this seventh month there shall be a day of atonement: it shall be an consecrated convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto YAHOWAH … It shall be unto you a Sabbath of rest, and ye shall afflict your souls: in the NINTH DAY of the month AT EVEN, from EVEN unto EVEN, shall ye celebrate your Sabbath.

Now, when this scripture tells us to begin afflicting ourselves on the “ninth day of the month at even (Hebrew: ba ereb),” WHEN do we start? If “even” is the BEGINNING of the day — always — then we have to begin atonement at the beginning of the ninth of Tishri! Yet Atonement is clearly the TENTH DAY, as this scripture plainly tells us. The simple answer is that the term ereb, as used here, means the END OF THE DAY. Yom Kippur is from the END of the ninth, to the END of the tenth day. (Sabbath­keepers usually use these verses to show that the Sabbath is to be kept from “even to even.”)

But there is more to the story.

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EXACTLY WHEN do we start the Day of Atonement? Does the instruction to observe atonement “from even” mean we can all choose, independently, WHEN we want to begin, spread over one or more hours? If “even” means a general period of time, from around sunset, to some later time when someone decides “night” has arrived, we could have people beginning “their” Day of Atonement one or two hours after their neighbours in the same town! Someone might decide, “Well, it’s inconvenient for me to keep Atonement from 6:30 p.m. tonight, because I’ve got a lot on at work, so I’ll start my “even” tonight at 7:45 p.m.” Another member might choose a different time to fit in with their plans. Every man doing that, which is right in his own eyes? I think we know the answer. One of the definitions of “ereb” given by Brown Driver Briggs is SUNSET. And the term ba ereb would have the meaning of AT SUNSET. The instructions for Atonement are to keep the day from SUNSET on the ninth until SUNSET on the tenth of the month.

And then we can all keep the same time, together, decently and in order.

Sunset Ambiguous The term sunset can itself be ambiguous, as a day can be said to both START and FINISH at sunset. It is like our term midnight. If I said I’ll come round to your house at “midnight next Tuesday” to do some star­gazing and comet hunting, you might wonder, “Does Jamie mean he’s coming round at midnight as Tuesday STARTS … or does he mean the midnight as Tuesday ENDS?” To be clear, I need to specify which “midnight” I have in mind … or hope the context makes it evident (“I’m picking up my new telescope next Monday evening, and will bring it round first thing so we can have a look at some new comets I’ve read about. I’ll be with you at midnight.”)

For the Day of Atonement, YAHOWAH has been very clear and precise. Afflict your souls, and keep the day consecrated, from SUNSET (ba ereb) on the ninth of Tishri, to SUNSET a day later. And for extra clarity, confirms it is on the “tenth day of the month.”

Getting back to our puzzling verse in Exodus 12:18: we are told “on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.” If we use the alternative rendering of ba ereb — AT SUNSET — in this verse, in the manner demonstrated by YAHOWAH’s use in Leviticus 23, the verse then reads: “on the fourteenth day of the month at SUNSET, ye shall eat unleavened bread, until the one and twentieth day of the month at SUNSET.” (The image above was added by the Assembly of YAHOWAH the Eternal) That harmonises perfectly with the Biblical use of ba ereb, and the dictionary definition given by Brown, Driver Briggs. That still leaves us with some options: · ·

·

Is it the sunset that BEGINS the 14 th day, until the sunset that BEGINS the 21 st day? Answer: NO — for we know the 21 st day is the final consecrated day and is part of the Feast of Unleavened Bread.

So, is it the sunset that ENDS the 14 th day, until the sunset that ENDS the 21 st day? Answer: could be, because that harmonises with the other passages that show the SEVEN days of unleavened bread running from the 15 th to 21 st Abib.

A third option is for the meaning to include the period from sunset at the BEGINNING of the 14 th to sunset at the END of the 21 st . This is possible too, since we know that unleavened bread was to be eaten at the beginning of the 14 th as part of the Passover observance, as well as throughout the SEVEN days of the FEAST OF UNLEAVENED BREAD.

In Exodus 12:7­8 we read, “And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. And they shall EAT THE FLESH in that night, roast with fire, AND UNLEAVENED BREAD; and with bitter herbs they shall eat it.”

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It was probably no more common for the ancient Israelites to eat unleavened bread in their day than it is for us to eat it in our day. It would have been an unusual occurrence. It would have made the Passover meal very different from a “typical” lamb dinner that they would have been used to. In that sense, the 14 th of Abib could be considered as A DAY when unleavened bread was eaten … but NOT one of the SEVEN DAYS of the FEAST of Unleavened Bread, which of course ran from the 15 th to the 21 st , inclusive.

It is correct, therefore, to say that we eat unleavened bread from the BEGINNING of the 14 th day of Abib, until the END of the 21 st day of Abib … eight days in all. BUT … the 14 th day is NOT one of the SEVEN DAYS of unleavened bread during which ONLY unleavened bread could be eaten. After the Passover meal has been eaten, there is NO Biblical prohibition on eating leavened products for the remainder of that day.

That is why Exodus 12:15 says, “Seven days shall ye eat unleavened bread; even the FIRST DAY ye shall put away leaven out of your houses: for whosoever eateth leavened bread FROM THE FIRST DAY until the SEVENTH DAY, that soul shall be CUT OFF from Israel.” The leaven is to be out of the houses from the FIRST DAY of unleavened bread — not the “day before” the first day. The death penalty was for those who ate leavened bread during the SEVEN DAYS of the FEAST. The death penalty does NOT apply to the eating of leavened bread during the 14 th of Abib AFTER the Passover meal.

Bringing Sin Back into Our Lives?

The question may be asked: but if I eat leaven — which represents SIN — after I’ve taken of the Passover, doesn’t that imply that I am “bringing sin back into my life?”

Answer: NO. Leaven is a perfectly fine ingredient that we can use in bakery products throughout the year, and can keep in our homes “with YAHOWAH’s blessing” — OTHER THAN the SEVEN DAYS that He clearly prohibits. There is no prohibition on having leaven in our homes on ANY other day.

Bear in mind, also, that YAHO­Hoshu­WAH — our Passover — died for us WHEN we were sinners. We were sinners before accepting YAHO­Hoshu­WAH’ offering — and we still sin after accepting YAHO­Hoshu­WAH as our Saviour.

Eating leaven after the Passover — which is nowhere prohibited in Scripture — actually pictures the reality of our lives as believers who do, unfortunately, SIN! And then the Feast of Unleavened Bread, which is SEPARATE from Passover, and comes LATER, pictures our COMING OUT FROM SIN, and our new lives as commandment­keepers.

So, in conclusion, there are indeed EIGHT DAYS when we eat unleavened bread. But there are only SEVEN DAYS in the Feast of Unleavened Bread, during which time our homes MUST be unleavened. And on the 14 th Abib — the day before the Feast commences — unleavened bread need only be eaten at the Passover service. From the 15 th onwards ONLY bread that is unleavened can be eaten, during the SEVEN DAYS of unleavened bread. http://www.t­ cog.net/Are_There_Eight_Days_of_Unleavened_Bread.htm

YAHOWAH makes it very clear in Leviticus 2:11 and Exodus 34:25 that no burnt offerings were to be made with leaven. This is why YAHOWAH doesn’t allow the burnt offering of the Passover lamb to be eaten with leavened bread. This would be an abomination. The second Passover on the 14 th day of the second month is to be eaten with matzo bread; does this make it another feast of unleavened bread in the second month? Of course not. The Passover was eaten with unleavened bread, but the day was also a day of preparation to get rid of all the leaven out of the house. The first day of Unleavened Bread starts on the 15 th day at sundown (ending the 14 th day) and continues until the end of the 21 st day of the month of Abib. The 14 th day was a preparation day for the feast as we see in the New Covenant; a day of cleaning out your houses from all leavening agents.

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When and Why the Temple Offering of the Passover Was Constituted

So far this study has dealt with the issue of when YAHOWAH’s passover should be observed; early on the 14 th day as indicated by the Hebrew phrase “ben ha arbayim,” (meaning between the evenings or twilight in our vernacular). It is my sincerest hope, in YAHOWAH’s name, that the reader will have a concrete understanding at this point of when the Passover should be properly observed, namely at the beginning of the 14 th !

Now the issue of the Temple Passover offerings will be explored. It is freely admitted that YAHOWAH’s Passover was indeed observed in the temple during the daylight hours of the 14 th day of Abib according to the written record, but it must be read and understood in context.

Mr. Ritenbaugh wrote the following article on the temple Passover offerings and it can be found at http://cgg.org. The article explains in very simple terms why the temple­centred Passover offerings were done in the first place and why these passages can’t be used to substantiate a 15 th day Passover. The article expounds from the scriptural account of why Kings Hezekiah and Josiah instituted daytime Passover service in the temple.

We have taken the liberty of taking out the substituted vulgar names and titles of god, lord, Jesus and Christ wherever they were found and edited out any pagan references to holy, sacrifice, good or sanctuary, which have roots in paganism.

Passover (Part 8)

By John W. Ritenbaugh, May 9, 1992 We're going to continue once again in the discussion regarding Passover. We are getting to some places here where the description is going to be a little bit more technical. I began with the things that were simpler, and we're working toward those things that are more difficult. We're doing this on the belief that if we start with what is simple, then it it's going to help in proving that the more difficult Scriptures should be interpreted in a very definite way. You let the clear interpret the difficult. You don't let the vague interpret those that are clear. That ought to be a very simple principle, yet I believe that it has been forgotten by some, and as a result we find part of the assembly getting into very vague territory.

I want to begin by giving a quotation from the book, The Religions of the Ancient Near East. This will be a description of a pagan festival to Baal that coincided exactly with the same seven days as the Feast of Unleavened Bread beginning on the 15 th and ending on the 22 nd of the first month.

A quote from the book The Religions of the Ancient Near East: The spring festivals reached their climaxes in sexual acts performed on the housetops where the participants felt they were nearest to the sun god's power, and in the groves where it was believed Baal himself would join them in their worship. There were those who spawned their human seed upon the ground, sincerely trusting that this invoked a special heavenly blessing. At the temple feast, proxies for the invisible god and goddess gorged themselves, and in wanton dances called upon the bull god to appear. Women, intoxicated by concoctions of herbs and wine, lay naked upon the newly planted fields in adulation of Asherah. These were the occasions when the fathers gave their daughters to their own sons for harlotry, or took their own daughters to play the role of wife. For seven days and nights the demonstrations continued.

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The parallels there are obvious. There was a pagan 7­day celebration­taking place at the same time that YAHOWAH established a festival for Israel.

The Israelite undoubtedly felt that he was serving the true YAHOWAH all the while that he was serving Baal. We can certainly see parallels with that in our day. People are celebrating Christmas, and Easter, and other days. As a matter of fact there is a well­known large Christian denomination that has saint days, and they have a saint for every day. One of their days—Halloween, and All Souls' Day, the day following, and connected to it—is for any saint who was unlucky enough not to have a day appropriated to him. So we have something here with which we are familiar, only it was happening quite a few thousand years ago. It is a pattern that Satan has established to counterfeit celebrations of those true celebrations that YAHOWAH has given to us.

Let's go back now to Jeremiah 7 to a very important set of scriptures. It's good to remember the chronology of when Jeremiah spoke. Jeremiah began his prophecies during the time of Josiah. We're going to get to Josiah a little bit later in this sermon. However, it is indicated within the context of the book, of the things that Jeremiah wrote, many of them did not take place until after Josiah was dead.

Jeremiah really began preaching in earnest after Josiah was dead, because as long as Josiah was alive things were going reasonably well. But after Josiah died, the bottom fell out, and they very quickly reverted back to what they were doing before Josiah instituted his reform. That is not something you can find by chapter and verse within the book, but it is something that is very clear within the context of the entire book of Jeremiah.

Understand that Jeremiah's preaching and writing took place after Josiah was dead, which indicates, as we are going to see a little bit later more clearly, that the repentance that took place during the reforms of Josiah was hollow. It was just a surface thing. It was not something that was really from the heart. Jeremiah 7:1 v1

The word that came to Jeremiah from YAHOWAH, saying,

v2

Stand in the gate of YAHOWAH’s house (the Temple), and proclaim there this word, and say, Hear the word of YAHOWAH, all you of Judah who enter in at these gates to worship YAHOWAH!

v3

Thus says YAHOWAH of hosts, the YAHOWAH of Israel: Amend your ways and your doings, and I will cause you to dwell in this place.

There is indication that Jeremiah said this after Josiah was dead, because when Josiah was alive they were mending their ways. Josiah did what he did, because after reading the book of Deuteronomy, and especially Deuteronomy 28 that had the curses in it, he knew that they had just about had it. His reign came immediately after Manasseh's, which was a bad foul fifty­five years of desecration of YAHOWAH's way. Josiah very quickly began to act, and as a result YAHOWAH's immediate punishment was averted, and YAHOWAH gave Josiah a promise that His taking of Judah into captivity would not take place during Josiah's reign.

After Josiah died, the people went back to their old ways again, and YAHOWAH says in Jeremiah, "Amend your ways," "change." v4

Do not trust in these lying words, saying, The temple of YAHOWAH, the temple of YAHOWAH, the temple of YAHOWAH are these.

This is just another way of saying, "I'm in the assembly. I'm okay. I'm safe. I'm part of the body of the Anointed One,” and yet disobey YAHOWAH’s laws. v5

For if you thoroughly amend your ways and your doings, if you thoroughly execute judgment between a man and his neighbour,

v6

if you do not oppress the stranger, the fatherless, and the widow, and do not shed innocent blood in this place, or walk after other gods to your hurt,

v7

then I will cause you to dwell in this place, in the land that I gave to your fathers forever and ever.

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Now the promise is extended. They must have known through Jeremiah and perhaps through other faithful prophets and faithful priests, that if they did obey YAHOWAH, then they would dwell in the land. If they did not, then they were going into captivity. But there was a whole body of false prophets, false priests, who were telling the people, "Good times are here again! Everything is fine. You don't have to worry. Just keep going on the way you are. Everything's all right." Nice smooth talk you see, making the people feel complacent. It sounds like Laodiceanism. v8

Behold, you trust in lying words that cannot profit.

v9

Will you steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk after other gods whom you do not know,

v10

and then come and stand before Me in this house which is called by My name, and say, We are delivered to do all these abominations?

The people believed that they were safe as long as they were in the assembly, that somehow or another their attendance at services gave them absolution from having to pay for the things that they had done, and maybe for the things that they were planning to do in the future. Dangerous thinking! That amounts to nothing more than superstition. YAHOWAH's temple is living people who are submissive to His way of life. In the midst of their gross wickedness they were so naïve as to believe that they would be delivered from impending destruction and disaster merely by going through the motions of attending assembly services. Dangerous! The determining factor is obedience to the commands of YAHOWAH. Remember, our overall subject here involves a major command of YAHOWAH. It is very important to YAHOWAH, and if one begins to go aside from keeping YAHOWAH's Passover, one is going to lose very important teaching relative to the whole purpose and way of YAHOWAH. Let's go now to II Kings 17:7. This was the verse we finished with last time, but I again want to go through this because I want us to see a summary of why Israel went into captivity. Very shortly we're going to skip from Israel to Judah, but it is important that we begin with Israel. We will then jump to Judah, and we will see that they were guilty of exactly the same things as Israel, only worse.

Now remember that, because it was Judah—the Jews—who have given us the late 14 th ­15 th Passover, and they are culpable before YAHOWAH for what they have done. They got a lot of the ideas for what they did from Israel, and we will begin to see that here. II Kings 17:7­10, 12, 14, 16­19 v7

For so it was that the children of Israel had sinned against YAHOWAH their YAHOWAH, who had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt; and they had feared other gods,

v8

and had walked in the statutes of the nations whom YAHOWAH had cast out from before the children of Israel, and of the kings of Israel, which they had made.

v9

Also the children of Israel secretly did against YAHOWAH their almighty one things that were not right, and they built for themselves high places in all their cities, from watchtower to fortified city.

v10

They set up for themselves sacred pillars and wooden images on every high hill and under every green tree;

v12

for they served idols, of which YAHOWAH had said to them, You shall not do this thing.

v14

Nevertheless they would not hear, but stiffened their necks, like the necks of their fathers, who did not believe in YAHOWAH their Almighty one.

v16

So they left all the commandments of YAHOWAH their Almighty One, made for themselves a moulded image and two calves, made a wooden image and worshipped all the host of heaven, and served Baal.

v17

And they caused their sons and daughters to pass through the fire, practiced witchcraft and soothsaying.

v18

Therefore YAHOWAH was very angry with Israel, and removed them from His sight; there was none left but the tribe of Judah alone.

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v19

Also Judah did not keep the commandments of YAHOWAH their Almighty One, but walked in the statutes of Israel, which they made.

Now we are beginning to involve Judah. Judah should have learned from what happened to Israel, but they failed to learn. Instead, what they learned was to do the things that Israel did. Those things must have been rather exciting. I don't know. It was certainly appealing to the flesh, and they fulfilled their desires by following after Israel. Let's go to Jeremiah 3. I don't think that enough can be said of the horrible paganism into which Israel degenerated. But as evil as Israel was, Judah became worse. Jeremiah 3:6, 7 v6

YAHOWAH said also to me in the days of Josiah the king. [We're still in the days of Josiah the king.] Have you seen what backsliding Israel has done? [This is talking about the ten northern tribes.] She has gone up on every high mountain and under every green tree, and there played the harlot.

v7

And I said; after she had done all these things, Return to Me. But she did not return. And her treacherous sister Judah saw it.

Israel went into captivity in 707­705 BM (before Messiah). Josiah came on the throne many generations later. A lot of water has passed under the dam; a lot of history has gone by. Now the Jews knew what was going on in Israel. They knew that the Assyrians came down and conquered them. That wasn't hidden from them. They knew why Israel went into captivity. They should have learned, but they didn't. Even though what Judah did may not have been any worse in terms of the actual acts that they did, yet Judah is more culpable, more responsible, because they had an example to follow, or not follow. "To whom much is given, much is required," and that is why YAHOWAH says that Judah was worse. v8

Then I saw that for all the causes for which backsliding Israel had committed adultery, I had put her away and given her a certificate of divorce; yet her treacherous sister Judah did not fear, but went and played the harlot also.

They were so far gone there was no fear left. v9

So it came to pass, through her casual harlotry, . . .

Can you image that? No fear. Just as if it didn't matter at all! v9

. . . that she defiled the land and committed adultery with stones and trees [those images of the false gods],

v10

And yet for all this her treacherous sister Judah has not turned to Me with her whole heart, but in pretence, says YAHOWAH.

Hypocrisy is involved here. The reforms by which the Jews came under the authority of YAHOWAH were made possible by hypocrisy. They reformed, but it was not of the heart. They did what Josiah said, but they really didn't do it willingly.

They did it because Josiah made them do it. We will see this in a little bit. He had to use the authority of the office of king to get these people to make the reforms. It was done with pretence. It was hollow. There was no real heart there.

Jeremiah 3:11 v11

Then YAHOWAH said to me, Backsliding Israel has shown herself more righteous than treacherous Judah.

Can you imagine that? All those quotes I gave you, especially from that book The Religions of the Ancient Near East, showed how rotten the religions were of Baal and Asherah, and yet Judah is worse. I guess we could say that Judah was so bad they made Israel look good, at least by comparison. Turn now to Ezekiel 23. We will read the first 5 verses so that we can get the picture here. Ezekiel 23:1 v1

The word of YAHOWAH came again to me, saying:

v2

Son of man, there were two women, The daughters of one mother.

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V3

They committed harlotry in Egypt, they committed harlotry in their youth; their breasts were here embraced, Their virgin bosom was there pressed.

v4

Their names: Oholah the elder and Oholibah her sister; They were Mine, and they bore sons and daughters. As for their names, Samaria [Israel—the ten northern tribes)—is Oholah, and Jerusalem [Judah—the two southern tribes] is Oholibah.

v5

Oholah ([Israel—the ten northern tribes] played the harlot even though she was Mine; And she lusted for her lovers, the neighbouring Assyrians.

v9

Therefore I have delivered her into the hand of her lovers, into the hand of the Assyrians, for whom she lusted.

v11

Now although her sister Oholibah saw this, she became more corrupt in her inordinate love that she [Oholah], and in her harlotry more corrupt than her sister's harlotry.

v12

She lusted for the neighbouring Assyrians, Captains and rulers, clothed most gorgeously, horseman riding on horses, all of them desirable young men.

v16

As soon as her eyes saw them, she lusted for them and sent messengers to them in Chaldee.

These are the people who have given us the late 14 th ­15 th Passover. I ask you, "Can they be trusted?"

I think I have shown you in quite a bit of detail that when YAHOWAH originally gave His commands there in Exodus 12, and then re­confirmed them through the book of Exodus beginning about Chapter 25, when coupled with Numbers 9, 27, 28, and 33, He had every opportunity to make changes. But those commands given in Exodus 12 were never changed. It was to be that the Passover lamb was to be slain at the beginning of the 14 th . The people then spent the daytime portion of the 14 th making preparations for leaving. Those preparations included marching and getting themselves in order so that they could leave the city of Rameses, and then they went out, beginning near sunset of the 14 th day. And so they left Egypt by night, at the beginning of the 15 th , and it undoubtedly took them most of the night to get out of there. Now that's very clear.

How in the world did we ever get a late 14 th sacrifice, and a 15 th celebration of the day of Passover? That's what we're going to look at now. How did it ever come to pass? How did it ever get changed? There is enough information in the Bible for us to be able to see the outline of it. I do not say that we will see tremendous detail. I do not say that we will see YAHOWAH giving a scripture to change it, because He never did. It's just simply not there. Turn now to II Chronicles 28: v1

Ahaz was twenty years old when he became king, and he reigned sixteen years in Jerusalem; and he did not do what was right in the sight of YAHOWAH, as his father David had done.

v2

For he walked in the ways of the kings of Israel, and made moulded images

v3

He burned incense in the Valley of the Sons of Hinnom, and burned his children in the fire, according to the abominations of the nations whom YAHOWAH had cast out before the children of Israel.

v4

And he sacrificed and burned incense on the high places, on the hills, and under every green tree.

v5

Therefore YAHOWAH his YAHOWAH delivered him into the hand of the king of Syria. They defeated him, and carried away a great multitude of them as captives, and brought them to Damascus. Then he was also delivered into the hand of the king of Israel, who defeated him with a great slaughter.

for the Baals.

Ahaz was among the worst of Judah's kings. "Burnt in the fire" that is mentioned there means that his children were offered up to Baal. Their lives were given up as an offering to Baal. We learned from the previous sermon that our English word for "cannibal" means "priests of Baal," and it was required of the priests to eat some of this human offering.

I do not say that it absolutely happened, but it's entirely possible since it is mentioned here, that he burned his children in the fire and Ahaz's own children were, at least in part, eaten by the priests of Baal. That is the kind of man that we are

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dealing with here. That is the kind of practice that the leadership of the Judean nation was doing, setting an example for the rest of the people to follow.

Turn now to II Chronicles 29. Here we come to Hezekiah. Ahaz's reign is over, and Hezekiah, his son, becomes the king.

Under Hezekiah a revival occurred. v1

Hezekiah became king when he was twenty­five years old, and he reigned twenty­nine years in Jerusalem. His mother's name was Abijah the daughter of Zechariah.

v2

And he did what was right in the sight of YAHOWAH, according to all that his father David had done.

v3

In the first year of his reign, in the first month, he opened the doors of the house of YAHOWAH and repaired them.

We can see that the Temple had fallen into disrepair because of the acts of Ahaz. v4

And he brought in the priests and the Levites, and gathered them in the East Square.

Right here I want you to begin to see the way the Bible is presenting Hezekiah. It is presenting Hezekiah as in control. He is the one bringing about the reform. Things are being done because Hezekiah wants it done. He is doing the kind of thing that the priests ought to be doing. The priests ought to be the ones who are leading the revival. Were they not the agents of YAHOWAH? Was not the high priest the mediator between YAHOWAH and man under their system? Absolutely!

They should have been leading the revival, but they were not. The king was doing it. The king has taken charge. v5

And said to them: Hear me, Levites! Now consecrate yourselves, consecrate the house of YAHOWAH the Almighty One of your fathers . . . [He didn't say your Almighty One, but YAHOWAH the Almighty one of your fathers.] . . . and carry out the rubbish from the consecrated place.

v6

For our fathers have trespassed and done evil in the eyes of YAHOWAH our Almighty One; [Now it's our YAHOWAH.] they have forsaken Him, have turned their faces away from the habitation of YAHOWAH, and turned their backs on Him.

v7

They have also shut up the doors of the vestibule, put out the lamps, and have not burned incense or offered burnt offerings in the consecrated place to the Almighty One of Israel.

v8

Therefore the wrath of YAHOWAH fell upon Judah and Jerusalem, and He has given them up to trouble, to astonishment, and to jeering, as you see with your eyes.

v9

For indeed, because of this our fathers have fallen by the sword; and our sons, our daughters, and our wives are in captivity.

Remember, we just read some of this stuff about what happened to Ahaz. v10

Now it is in my heart to make a covenant with YAHOWAH the Almighty One of Israel, that His fierce wrath may turn away from us.

The Bible shows very clearly, from the time of Moses, that civil authority exceeds the authority of religion.

We have here a civil figure, a civil authority. Hezekiah is the driving force in regard to this revival. The Bible presents prophets that came after Moses as being outside of both civil and religious authority. They were sent by YAHOWAH, and they operated, as it were, on their own. They carried a powerful message, but they wielded no actual authority in the execution of their responsibility.

They simply went to the king and said, "This is what you ought to do," or they went to the high priest and said, "YAHOWAH has said this you need to do." They didn't stand there with a rod and beat them, and say, "This you must do." We see then a structure of government with the king being in supreme authority, and the high priest being subject to him. However, in this case the king has taken the authority to lead the revival himself. An interesting situation.

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Under Samuel, the prophet, the priest, and the judge were combined in one man; that is, in Samuel. Now it separated again when YAHOWAH made Saul king. Once again now civil authority was in the hand of the king. But Saul disappointed YAHOWAH in that office, and so David—a man who would do YAHOWAH’s bidding, replaced him.

David was a man who was responsible for writing many psalms, and he was undoubtedly a very great man in YAHOWAH's eyes. However, whenever David sinned, who corrected him? The priest did. That should have been the priest's responsibility. Nathan was a faithful priest, and Nathan did what was his responsibility to do.

Now that should have happened here. The priests should been leading the revival. They should have gone to the king and said, "Now look King Hezekiah, you should be doing thus and such, and so and so." But we don't see that. We see that Hezekiah has grabbed the bull by the horns, and he is the one who is giving the orders. The spiritual man was not the priest in this case. It was the king, and he is the driving force both in civil and in spiritual affairs. II Kings 19:15­19 Hezekiah prayed to YAHOWAH and said in part…

Now, O YAHOWAH our Almighty One, I pray, deliver us from his hand that all the kingdoms of the earth may know that You alone, O YAHOWAH are the Almighty One. So Hezekiah has made a major step, and he has assumed authority over the priesthood in a way that other kings did not.

We see that a unique situation has arisen here, and YAHOWAH, in His mercy, allowed it to be put in His word so that we would have an example that this was done.

Now why did Hezekiah do it? This faithful man, Hezekiah, came on the scene during a period of extreme spiritual rebellion. Something had to be done because they were just about, according to Hezekiah's judgment, going to be allowed to go into captivity, and so he grabbed the bull by the horns and he did what had to be done. II Chronicles 29:17 v17 Now they began to consecrate [the Temple and themselves] on the first day of the first month, and on the eighth day of the month they came to the vestibule of YAHOWAH. Then they consecrated the house of YAHOWAH in eight days, and on the sixteenth day of the first month they finished.

You see Passover is already past. We all understand that Numbers 9 contains a command within it that if a person is unclean at the time of the first Passover, he is then permitted by YAHOWAH to take the second Passover thirty days later.

But as we saw clearly, it had to be done in the same manner as the original Passover commands were to be done.

Turn now to II Chronicles 30:1. Passover has slipped by, and we'll see what happened. v1

And Hezekiah sent to all Israel and Judah, and also wrote letters to Ephraim and Manasseh, that they should come to the house of YAHOWAH at Jerusalem, to keep the Passover to YAHOWAH the Almighty One of Israel.

We are now one month later. v6

Then the runners went throughout all Israel and Judah with the letters from the king and his leaders, and spoke according to the commandment of the king: Children of Israel, return to YAHOWAH the Almighty One of Abraham, Isaac, and Israel; then He will return to the remnant of you who have escaped from the hand of the kings of Assyria.

v7

And do not be like your fathers and your brethren, who trespassed against YAHOWAH the Almighty One of their fathers, so that He gave them up to astonishment, as you see.

v12

Also the hand of YAHOWAH was on Judah to give them singleness of heart to do the commandment of the king and the leaders, at the word of YAHOWAH.

v13

Now many people, a very great congregation, assembled at Jerusalem to keep the Feast of Unleavened Bread in the second month.

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First I want you to notice the authority for what I said a little bit earlier, that this Passover and Days of Unleavened Bread, which are the focal point of a reform, a revival that occurred under Hezekiah, was done at the commandment of the king. It was not done at the commandment of YAHOWAH. They took advantage of a commandment of YAHOWAH, that they were allowed to keep the Passover thirty days later, but as we're seeing here now, they not only kept the Passover, but they also kept the Days of Unleavened Bread. There was nothing like that said in the law.

I bring that up to you just to reinforce that we're dealing with an unusual circumstance here. Hezekiah sincerely felt that the people's lives, their continued existence as a nation, were on the line. He took the bull by the horns, and he said, "We are going to make a covenant with YAHOWAH. We are going to repent. We are going to reform, and we're going to begin this by cleaning out the Temple."

After the Temple was cleaned out, they were past the Passover, and Hezekiah said, "We're going to keep the Passover and the Days of Unleavened Bread in the second month, beginning with the 14 th day of the second month." An unusual situation done at the commandment of the king.

Why did [the book of] Kings pay no attention to Hezekiah's, but even more interesting, why did [the book of] Chronicles, written by Ezra, contain it? Does it have something to do with the Jews now keeping a late 14 th ­15 th Passover? I think we will answer that question as we go along.

Again notice that these things were done according to the commandment of the king. Hezekiah is shown as being completely in charge. If we look at verse 1 again, the Passover is mentioned. We look at verse 13 and we find the Feast of Unleavened Bread mentioned. Here is the first time in Scripture that there is any indication that Passover and Unleavened Bread are linked together in an unusual way.

The Jews of YAHO­Hoshu­WAH’s day called that whole period of time Passover. That was their common approach to it.

Here we have the first indication of a linking together of Passover and the Days of Unleavened Bread, with the Days of Unleavened Bread also called "Passover" in the first verse. The name didn't get changed here, but it is the first indication of something that is going to come.

Why did Hezekiah do what he did? I've already shown you enough information that Judah was more culpable in what they did. They were more responsible. They were treacherous in their handling of the law of YAHOWAH. I have read to you quotes from The Religions of the Ancient Near East, showing you the practices that were being kept, celebrated, and observed in the Northern Ten Tribes and in Judah as well. I specifically read to you a quote that had to do with a 7­day festival dedicated to Baal that was kept at exactly the same time as YAHOWAH's Feast of Unleavened Bread.

Doesn't it seem likely to you, knowing the people's mind, that if Hezekiah had not taken charge and forced them under the threat of the authority of the government, that if they didn't do thus and such, and so and so, it was not going to go well for them? That is exactly what he did. What he had to do in order to control things was, rather than allow the people to sacrifice the Passover lamb at their homes, he instead moved the operation to the Temple so that he could personally watch and supervise what was going on.

II Chronicles 30… v13

Now many people, a very great congregation, assembled at Jerusalem to keep the Feast of Unleavened Bread in the second month.

v14

They arose and took away the altars that were in Jerusalem, and they took away all the incense altars and cast them into the Brook Kidron.

v15

Then they slaughtered the Passover lambs on the fourteenth day of the second month. [They did it on the right day.] The priests and the Levites were ashamed, and consecrated themselves, and brought the burnt offerings to the house of YAHOWAH.

v16

They stood in their place according to their custom, according to the law of Moses the man of YAHOWAH; the priests sprinkled the blood, which they received from the hand of the Levites.

v17

For there were many in the congregation who had not consecrated themselves; therefore the Levites had charge of the slaughter of the Passover lambs for everyone who was not clean, to consecrate them to YAHOWAH.

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v18

For a multitude of the people, many from Ephraim, Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet they ate the Passover contrary to what was written. But Hezekiah prayed for them, saying, May the righteous YAHOWAH provide atonement for everyone

v19

who prepares his heart to seek YAHOWAH, YAHOWAH the Almighty One of his fathers, though he is not cleansed according to the purification of the place of worship.

v20

And YAHOWAH listened to Hezekiah and healed the people.

v21

So the children of Israel who were present at Jerusalem kept the Feast of Unleavened Bread seven days with greet gladness; and the Levites and the priests praised YAHOWAH day­by­day, singing to YAHOWAH, accompanied by loud instruments.

Notice these differences between this Passover kept and celebrated in the days of Hezekiah, at the king's command, with what we have learned from Exodus 12, Exodus 25 through 40, and Numbers 33 and 27 and 28. · · ·

This Passover was at the command of the king.

The lambs were killed at the Temple.

Levites killed the lambs.

Do you notice the differences here? This is the very first time in the Bible that we have these things appearing. · · ·

After the lamb was killed the blood was passed to the priest from the Levites who dashed it on the altar. [It was supposed to be dashed on the doorposts of their homes].

The Passover was eaten other than was written. [Remember, they had to eat it and then burn up what was left over].

Hezekiah prayed for the people. [It was not the priest praying for them, but Hezekiah].

Ezra was faithful to let us know that even in the days of Solomon and David when the nation had YAHOWAH's favour, it wasn't done this way. You would think that if they had YAHOWAH's favour there might be more leniency. But no, even in the days of Solomon and David no Passover was kept like this. Even though it was a Passover to YAHOWAH, it was different from what was commanded in Exodus. The main reason is because of the total paganization of the Judeans.

They were so steeped in Baalism that it was not possible to trust them to keep a Passover at home.

I'm going to give you a quote from The Interpreter's Bible, Volume 5, Page 868. The author here is talking about the law as it is given in the book of Deuteronomy, and in Deuteronomy appears Chapter 16.

The Interpreter's Bible, Volume 5, Page 868: The heart of Deuteronomic law is not a legal enactment but a pleading for the generous heart. It is aimed at purification of the religious practices of the people. It is sought to bring this about through centralization of worship in the Temple at Jerusalem, and in this way the corruptions which entered into the religious practice through compromise with Canaanite cults of Baal could be brought under control and purified.

That is exactly what Hezekiah attempted. He attempted, through a centralization of the worship, to somehow bring about purification. It failed, but it was one good king's attempt to try to do something to turn the people around, and I have no doubt at all that YAHOWAH accepted it. It was better than no Passover at all. By no stretch of the imagination, even though YAHOWAH accepted it, does it mean that YAHOWAH changed His original command. That is very clearly seen that the people understood this, because I gave you readings from books by Philo and Josephus that clearly showed that in the days of the Messiah the people were still offering the Passover in their own homes. The Passover under II Chronicles does not give authority for a change. It is only recording a very unusual circumstance in which the king took control of the situation and tried to turn the nation around by centralizing the worship so that he could keep track of what the people were doing. What this Passover did, was it led to even greater reform, but it didn't change things for very long.

We have to move along in time here. We had a bad King Ahaz. Then we had a good King Hezekiah. And now we come to the worst king the Jews ever had—Hezekiah's son Manasseh. In the entire history of Israel and Judah there was in all probability never a more depraved society than the one that was lead by Manasseh. It makes my mind go blank trying to verbalize, to come up with the words to describe the things that were going on in that society. II Kings 21…

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v1

Manasseh was twelve years old when he became king, and he reigned fifty­five years in Jerusalem. His mother's name was Hephzibah.

v2

And he did evil in the sight of YAHOWAH, according to the abominations of the nations whom YAHOWAH had cast out before the children of Israel.

v3a

For he rebuilt the high places which Hezekiah his father had destroyed.

Doesn't it make your mind boggle? Does history mean anything? v3b

He raised up altars for Baal, and made a wooden image, as Ahab king of Israel had done; and he worshipped all the host of heaven and served them.

v4

He also built altars in the house of YAHOWAH. [He put those abominable things right in there.]

v5

And he built altars for all the host of heaven in the two courts of the house of YAHOWAH.

v6

Also he made his son pass through the fire, practiced soothsaying, used witchcraft, and consulted spiritists and mediums. He did much evil in the sight of YAHOWAH, to provoke Him to anger.

v7

He even set a carved image of Asherah that he had made, in the house of which YAHOWAH had said to David and to Solomon his son, In this house and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put My name forever.

v15

Because they have done evil in My sight, and have provoked Me to anger since the day their fathers came out of Egypt, even to this day.

v16

Moreover Manasseh shed very much innocent blood, till he had filled Jerusalem from one end to another, besides his sin with which he made Judah sin, in doing evil in the sight of YAHOWAH.

Here is really a foul personality. Why it occurs this way, I do not know, but again we have another righteous king coming out of the chaos of a horrible king. In II Chronicles 34 we find a brief summary of what Josiah did. We won't go into all of that because we'll be concentrating on the Passover that was kept after Josiah heard the words of the law after the priests found it while they were cleaning the Temple.

Let's go to II Chronicles 34. This is a statement by YAHOWAH that He gave through a prophetess by the name of Huldah.

After Josiah heard the words of the law, he tore his clothes, which was symbolic of his feelings of frustration and humility over what was being done. He then did the right thing and sought out a prophet or prophetess. In this case it happened to be a prophetess, and this is her reply, speaking for YAHOWAH. II Chronicles 34 v24

I will bring calamity on this place,

v25

because they have forsaken Me and burned incense to other gods.

v26

And as for the king of Judah, who sent you to inquire of YAHOWAH, in this manner you shall speak to him.

So basically what she says is that YAHOWAH wouldn’t bring the calamity until after Josiah has died. We find here another very zealous king cut in the mould of Hezekiah. It is just a personal opinion of mine that if he had not died so early, he might have gone on to be Israel and Judah's second greatest king maybe right after David. We’re dealing here with another very fine king.

We have another spiritual emergency, and so Josiah, like Hezekiah, in his zeal for YAHOWAH, forced the leaders of Judah to follow YAHOWAH. Just like Hezekiah had to do, Josiah had to do, to use the power of his office as king to make the people do what was right.

II Chronicles 34

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v29

Then the king sent and gathered all the elders of Judah and Jerusalem.

v30

And the king went up to the house of YAHOWAH, with all the men of Judah and the inhabitants of Jerusalem: the priests and the Levites, and all the people, great and small; and he read in their hearing all the words of the book of the covenant which had been found in the house of YAHOWAH.

v31

Then the king stood in his place and made a covenant before YAHOWAH, to follow YAHOWAH, to keep His commandments and His testimonies and His statutes with all his heart and all his soul, to perform the words of the covenant that were written in this book.

v32

And he made all who were present in Jerusalem and Benjamin take their stand for it.

Josiah was not pussyfooting around. He was using the power of his office as king, and he made them do it. v33

Thus Josiah removed all the abominations from all the country that belonged to the children of Israel, and made all who were present in Israel diligently serve YAHOWAH their Almighty One. All his days they did not depart from following YAHOWAH the Almighty One of their fathers.

What we have here is a dictatorship. It was not just a king ruling. He simply took over the nation lock, stock, and barrel.

A very interesting personality. As in the time of Hezekiah we have reached a crisis. Either their sins had to be purged, or a calamity of going into captivity was going to very shortly occur. We have a national emergency, and in this national emergency Josiah acted then as he did.

II Chronicles 35 v1

Now Josiah kept a Passover to YAHOWAH in Jerusalem, and they slaughtered the Passover lambs on the fourteenth day of the first month.

v2

And he set the priests in their duties and encouraged them for the service of the house of YAHOWAH.

v3

Then he said to the Levites who taught all Israel, who were consecrated to YAHOWAH: Put the consecrated ark in the house which Solomon the son of David, king of Israel, built. It shall no longer be a burden on your shoulders. Now serve YAHOWAH your Almighty One and His people Israel.

v4

Prepare yourselves according to your fathers' houses, according to your divisions, following the written instruction of David king of Israel and the written instruction of Solomon his son.

v5

And stand in the consecrated place according to the divisions of the fathers' houses of your brethren the lay people, and according to the division of the father's house of the Levites.

Josiah here is enforcing the policies established by David and Solomon as to the responsibilities of the priests according to the order established under David and Solomon. That is primarily what he is talking about here. We see Josiah personally supervising this Passover. Again, this is after the time of Manasseh and Amon. He did it because the people were so pagan, that if he let them do it on their own they would have very quickly reverted back to what they had always practiced.

We have here again a situation similar to the days of Hezekiah—a national emergency. The king simply assumes control, and in his zeal does it in a way that he feels will be acceptable to YAHOWAH under the circumstances, because he felt again that if these people sacrificed the lambs at their own houses they would have done it to Baal, and not to YAHOWAH. v6

So slaughter the Passover offerings, consecrate yourselves, and prepare them for your brethren, that they may do according to the word of YAHOWAH by the hand of Moses.

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The phrase "the word of YAHOWAH by the hand of Moses, " is referring back to "consecration," and not to the killing of the Passover. You will notice here the term "Passover offerings." What we are looking at here is not necessarily the slaughtering of the Passover lamb, but we are looking at the slaughter of animals in addition to the Passover lamb. v7

Then Josiah gave the lay people lambs and young goats from the flock, all for Passover offerings for all who were present, to the number of thirty thousand, as well as three thousand cattle; these were from the king's possessions.

Did you ever read anywhere where the Passover was to consist of a cow or a bull, or a young bullock? These were from the king's possessions. v8

And his leaders gave willingly to the people, to the priests, and to the Levites. Hilkiah, Zechariah, and Jehiel, rulers of the house of YAHOWAH gave to the priests for the Passover offerings two thousand six hundred from the flock, and three hundred cattle.

We find all through there the mention of cattle. These things were not for the Passover offering, but rather were for burnt offerings that were in addition to the offered lamb—the true Passover lamb. These offerings were offered as burnt offerings, peace offerings, and thank offerings. They were offered on the Passover day as well as on the Days of Unleavened Bread. This is what we read of the offerings there in Numbers 28 and 29.

We have something that is very clear here, and that is for the first time in the Bible the entire eight days is called "Passover." There were intimations of it. They were vague, but there were intimations of it in regard to Hezekiah's Passover. But here there is no doubt about it at all that the entire eight days is called "Passover." That is very interesting, because in secular history the calling of the entire eight days as Passover does not show up for a couple of hundred years. What has happened? Just a question. Is it possible that somebody edited what we are reading here, and inserted a word or two here and there? v14

Then afterward they prepared portions for themselves and for the priests, because the priests, the sons of Aaron, were busy in offering burnt offerings and fat until night; therefore the Levites prepared portions for themselves and for the priests, the sons of Aaron.

Now this was done properly, so we don't have to bother too much with that.

When were these offerings made? They did an awful lot of offerings here. I submit to you that it is entirely possible that they may have even begun at the right time early on the 14 th , but there were so many. Since they were all being done at one place—right at the Temple—there were so many of them that they were offering up the animals right on through the 14 th , and it is entirely possible that they were still offering the animals right on into the 15 th as well.

In another sermon we're going to see how long it took the priest to go through the Temple sacrifice, and how would it be possible for all of the Passover sacrifices to be killed at the Temple. It is impossible, when one sees the figure. We can thank Josephus for giving us an idea of how many animals were killed. Would you believe 256,000 during a typical Passover in his day? Were they all slaughtered at the Temple? Impossible! We're going to see that very few were offered up at the Temple. Most of the people in YAHO­Hoshu­WAH’s day were still killing them at home. Josiah's Passover did not change anything. Like Hezekiah's, it was a national emergency in which a king took control of the situation. He made sure that at least they had a Passover that had a chance to be acceptable before YAHOWAH, because if they had done it the way they were accustomed to doing it, it would have ended up as a festival kept in honour of Baal, and not YAHOWAH. So Josiah did the same thing.

We have here a dramatic change from YAHOWAH's original command, but apparently the only way that they could even close to what YAHOWAH commands was to have an authoritative hand force them to obey. They simply could not be trusted to obey YAHOWAH with a willing heart. I again believe that YAHOWAH acknowledged and accepted it. Even though it was not done exactly the same way that He would want it, it was better than nothing to use our laymen terms.

We have to learn from this. Even though YAHOWAH will permit some things like this to occur, but for His people, we should willingly do it the way He said He wants it done, and not allow what became a tradition of the Jews to take the place of what YAHOWAH has commanded, and never changed. These things were done at the command of the king.

When YAHOWAH say that we have to live by every word of YAHOWAH, He means it. There is no "thus saith YAHOWAH" that is connected with either Hezekiah's Passover or Josiah's Passover. It never changed. We have to learn that when YAHOWAH makes a change, YAHOWAH will make the change. He will clearly say, "I am telling you thus and such, and so and so."

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We have to understand this, because for the advocates of a 15 th Passover, Deuteronomy 16 is the central proof as evidence that YAHOWAH commanded the Temple­killed Passover sacrifice. On the surface it appears to require that the sacrifice only be made at the Temple, but we're going to begin now the other side of the story, the rest of the story. Let me remind you what Wellhausen, the German scholar, concluded after reviewing the information regarding Passover and the Days of Unleavened Bread, and Deuteronomy 16. Quote from The Interpreter's Bible, Volume 3, Page 668: From all of this, the coalescence [the joining together of Passover and Unleavened Bread] did not occur until the time of Josiah. The agricultural festival of Unleavened Bread was kept as such as a national Israelite feast [Wellhausen felt] until the days of Josiah. The section in Deuteronomy 16, verses 1 through 10, was interpreted [by Wellhausen] as an attempt to abolish the private Passover celebration and to eliminate the divine protection of the blood sprinkled on the doorposts and lintel characteristics of the domestic observance of the Passover. Therefore, the Passover was combined with the national Feast of Unleavened Bread in Jerusalem.

Did you catch what Wellhausen said? "Interpreted as an attempt to abolish the private Passover celebration." It sounds sinister, like there was some subversive element or group that actually brought about changes in the Bible that contradict other commands. Now Wellhausen is the one who concluded that, looking at it as an observer you might say from the outside. Doesn't it appear as though two factions were at work, and one was trying to eliminate the observance of certain things in order that other observances might be kept?

If it is true that Deuteronomy 16 actually commands a Temple­sacrificed Passover lamb, it contradicts Exodus 12, Numbers 9, and Leviticus 23, which are clear and easily understood. Also we find that Deuteronomy 16 gives the impression that Passover and Unleavened Bread are one festival.

We're going to have to proceed slowly here. Be prepared to take good notes, and to be able to flip back and forth in your Bible as we compare clear statements with obscure ones. Maybe even then you're going to have to listen to the tape another time or two before it will really become clear. You're going to be surprised to learn that in Deuteronomy 16:1­8 there are at least ten or twelve contradictions. Somebody messed with the scripture. Who was that somebody? Is it possible we might even know the personality who did it? If we do know the personality who did it, was it done in meanness? Was it done to subvert? Is it possible that it was even done like Hezekiah and Josiah did, with good intentions, and something bad arose out of it?

YAHOWAH has kept His word written in such a way that those who are humble before Him can have the answers, even though somebody may have edited part of the Bible and made it appear to disagree with other things. This ends the article with our additions and comments.

The interesting thing about Deuteronomy chapter 16 as he mentioned is the clear contradictions found in these verses.

These contradictions prove to us that the text of the Hebrew Scriptures was certainly tampered with by copyist with their own agendas. Deuteronomy chapter 16 was made to read “Passover” offerings, yet the context of the verses clearly shows the offerings are for the 1 st day of unleavened Bread NOT the Passover.

That is why the Passover offerings were done in the temple during the daylight hours of the 14 th , but we see in the Word of YAHOWAH that He didn’t abolish the “private” or domestic Passover as commanded from the beginning, in Egypt!

In the next few chapters we will explore the New Covenant scriptures to see whether or not the Passover was changed and if YAHO­Hoshu­WAH endorsed such change!

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YAHOWAH’s Passover Under the New Covenant The following piece, The Impalement vs. The Original Passover, is very controversial for some, in fact, I’ve been called a “poor beast” for writing such “blasphemy” but if you read carefully what I have written and compare it with the Old and New Covenant scriptures you will find it is not blasphemy at all, it is the TRUTH! One of the biggest stumbling blocks with which people trip over is that because Our Wonderful Saviour and Redeemer YAHO­Hoshu­WAH died on the torture stake at about 3pm during the daylight hours of the 14 th (about the same time the temple Passover offerings were being made by the Pharisees) that it stands to reason that YAHOWAH’s Passover MUST be observed at the same time that He died! However as much as typology plays a huge part in understanding YAHOWAH’s Feast Days, we must remember that is exactly what it is, it is a type, not a carbon copy! This is why a mature believer and follower of YAHO­Hoshu­WAH will understand the difference between the literally city of Babylon in Iraq (symbolic of all things pagan and filthy), the spiritual city of Babylon located at the Vatican (again symbolic of all things spiritually unclean) and the overall world system that can be called Babylonian because of its ugly use of usury! The same is true of biblical symbology and typology with regards to the use of Sodom and Gomorrah and Egypt and symbols of evil, paganism, idolatry, etc. Scriptures state that the city of Jerusalem will be like “Sodom and Gomorrah” in the last days because of her perversity and paganism, not because it is literally the two cities of Sodom and Gomorrah!

The same can be said for YAHO­Hoshu­WAH's Great Offering on the torture stake in the year 31 C.E. in the spring, during the mid­afternoon of the 14 th !

The Impalement vs. The Original Passover What was the significance of YAHO­Hoshu­WAH’s’ impalement the following afternoon (after observing the proper Passover at the beginning of the 14 th [this will be explored later on in our study])? Did YAHO­Hoshu­WAH celebrate the Passover later that day, in the afternoon of the 14 th by being impaled on the stake?

We can see, right away, that there is no similarity in His impalement and the killing of the Passover lambs. I would add that His impalement on the stake is much greater than the original Passover because His blood has the potential to save billions and billions of people from around the world instead of just Israel! It is absolutely true that YAHO­Hoshu­WAH is our “Passover” lamb, since the original Passover lamb in Egypt was a type of the Saviour who would voluntarily pour out his precious blood for all mankind. Everyone who trusts in the blood (and lifestyle) of YAHO­Hoshu­WAH will be spared or “passed over” by YAHOWAH in the last days or during his particular judgement day. However to equate the original slaying of the Passover lambs (which occurred at the beginning of the 14 th ) with the terrible impalement of our Saviour (which occurred mid­afternoon of the 14 th ) is dishonest because it still doesn’t prove that YAHOWAH or YAHO­ Hoshu­WAH changed the original Passover time!

Nowhere in the whole scriptures does it state that the original timing of YAHOWAH’s Passover was changed (permanently) from the beginning of the 14 th (during ben ha arbayim) to the middle of the afternoon of the 14 th ! So before anyone else falsely accuses me of blasphemy, please consider the following points, and remember I’m not trying to take away from YAHO­Hoshu­WAH's wonderful and Life­giving offering, but He didn’t change the original Passover (timing) either. ·

The original Passover of Exodus 12 was an all­night vigil; in which a lamb was roasted over a fire, eaten with unleavened bread and bitter herbs. It says in Matthew 26:38 as a second witness... “then saith he unto them, my soul is exceeding sorrowful, even unto death: tarry you here, and watch with me.” The Passover lamb was eaten during the night of the 14 th ; in the season of the Exodus, even in YAHO­Hoshu­WAH’s day. Our saviour was not impaled at night but in the afternoon of the 14 th .

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The Passover lamb was killed and dressed to become a family meal. The impalement of our Master was the execution of a condemned criminal (at least in the eyes and minds of most of the people), and for the most part YAHO­Hoshu­WAH was abandoned by his followers in the last hours of his life.

The Passover lamb was to be killed by the head of the house. The Jews condemned YAHO­Hoshu­WAH but was killed by a heathen Roman soldier.

The Passover lamb was killed quickly. YAHO­Hoshu­WAH was beaten and tortured for hours and was finally killed with a spear a few hours before sundown (towards the 15 th ).

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A man (the head of the house or a priest if need be) was appointed by YAHOWAH in the manner described in the law book, killed the Passover lamb. A heathen soldier of a heathen nation, with heathen instruments of suffering, on the other hand killed YAHO­Hoshu­WAH our Messiah.

The remains of the Passover meal were to be burned by dawn, but YAHO­Hoshu­WAH’s body was buried in a brand­new tomb on the Mount of Olives before sunset ending the 14 th and was laid to rest for three days and three nights.

The Passover lamb was merciful killed by having its throat cut so all its blood can drain out to make it suitable for eating. The blood was collected during its slaughter and was applied to the doorframe of their houses. The lamb would normally die within minutes, with minimal pain. YAHO­Hoshu­WAH, on the other hand, was severely beaten and scourged to within an inch of his life. He was nailed to the torture stake “half­dead” after considerable blood­loss; he suffered for another six hours before a Roman spear punctured his heart.

The pattern of the Passover ceremony included the collecting and splashing of the lamb’s blood on the doorframes of their dwellings. YAHO­Hoshu­WAH’s blood was spilled everywhere (except on any doorframes), and with the final thrust of the Roman spear his final traces of blood and water was emptied onto the ground.

Once again the Passover lamb was cut around the throat. YAHO­Hoshu­WAH’s whole body was severely cut, with his beard ripped out, and his bones showing through, from all the beatings and scourging. Eventually he was killed by a cut through the heart, not the throat.

The Passover lamb was to be a male of the first year; YAHO­Hoshu­WAH was thirty­three and a half years old when he was killed.

Many try to make his impalement and death at 3 pm to be the Passover, but as you can see, YAHO­Hoshu­WAH had already kept the Passover before his suffering that day. The impalement was a new thing for the 14 th of Nisan; a thing that has no similarity to the original Passover instituted in Exodus 12, a thing that wasn’t even Hebrew or Jewish by nature since the Jews didn’t practise Crucifixion or impalement.

Now keeping in mind all the things we have learned so far about YAHOWAH’s Passover under the Old Covenant, let’s take a journey through the pages of the New Covenant scriptures to find out if the New or “Fresh” Passover, instituted by YAHO­Hoshu­WAH, was changed to a new time! Before we get ahead of ourselves, we are going to investigate some terms used in the Greek text to determine whether or not the definition of “even” or “evening” was changed to signify something else!

YAHO­Hoshu­WAH Defines the Evening Let’s jump straight to Mark 14:17 where the record states: King James Version

And in the evening he cometh with the twelve.

Bible in Basic English

and when it was evening he came with the twelve.

New International Version

When evening came, [YAHO­Hoshu­WAH] arrived with the Twelve.

New American Standard Bible

When it was evening He came with the twelve.

Amplified Bible

And when it was evening, He came with the Twelve [apostles].

New Living Translation

In the evening [YAHO­Hoshu­WAH] arrived with the twelve disciples. [a]

Young's Literal Translation

And evening having come, he cometh with the twelve,

So what is the context of this passage, because by itself it doesn’t say very much. The context is found in the same chapter as we learn YAHO­Hoshu­WAH had instructed some of the apostles to go ahead and make ready a special room for the eating of the Passover: Mark 14: 15­18 And he will shew you a large upper room furnished and prepared: there make ready for us.

And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the Passover.

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kai; ejxh'lqon oiJ maqhtai; kai; h\lqon eijß th;n povlin kai; euJ'ron kaqw;ß ei\pen aujtoi'ß, kai; hJtoivmasan to; pavsca.

And in the evening he cometh with the twelve.

Kai; ojyivaß genomevnhß e~rcetai meta; tw'n dwvdeka.

And as they sat and did eat, [YAHO­Hoshu­WAH] said, Verily I say unto you *, One of you which eateth with me shall betray me.

The English word evening comes from the Greek word 3798, which means: · · · ·

�, Opsios, op'­see­os, Strong's Number:

o[yio

late evening either from three to six o'clock p.m. from six o'clock p.m. to the beginning of night

According to the Thayer Lexicon (see image): · · · ·

late evening either from three to six o'clock p.m. from six o'clock p.m. to the beginning of night.

Since the Greek word “opsios” has the meaning of “late afternoon” and “twilight” how can we discern which definition to use in the Greek translation of the New Covenant scriptures?

One example of the proper use of “opsios” is given in Matthew 16:1­3 (AMP): v1 Now the Pharisees and Sadducees came up to [YAHO­Hoshu­WAH], and they asked Him to show them a sign (spectacular miracle) from heaven [attesting His heavenly authority]. v2 He replied to them, When it is evening (opsios, ὄψιος , Strong's G3798) you say, It will be fair weather, for the sky is red, v3 And in the morning, It will be stormy today, for the sky is red and has a gloomy and threatening look. You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times.

Have you ever seen a red sky at 3 pm in the afternoon, when the sun is at its hottest? As YAHO­Hoshu­ WAH explains to the Pharisees, at sunset you can discern whether or not the next day will be fair or not by looking at the sky, and the same is true for observing the sky in the morning; if the sky is red after (sunset or evening in the English translation of the bible), then the next day will be nice. YAHO­Hoshu­ WAH did not say to the Pharisees, “When it is ‘evening’ (at 3pm), it will be fair weather, for the sky is red!” again I ask, when have you ever seen a red sky in the middle of the afternoon? Remember this little poem as a child?

Red sky tonight, Sailors delight, Red sky in the morning, Sailors take warning

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YAHO­Hoshu­WAH defines evening as sunset when the sky becomes red from the reflection of the sun’s rays against the clouds or sky and by distinction he uses dawn to finish his illustration, which is opposite of sunset! Another example of evening meaning sunset is found in Mark 1:32: And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. jOyivaß de; genomevnhß, o&te e~du oJ h&lioß, e~feron pro;ß aujto;n pavntaß tou;ß kakw'ß e~contaß kai; tou;ß daimonizomevnouß:

Stephens 1550 Textus Receptus:

de genomenhV ote edu o hlioV eferon proV auton pantaV touV kakwV econt aV kai touV daimonizomenouV The text reads (from blueletterbible.org) “opsios hote helios duno.” Now for the sake of our study lets pretend for just a moment that we are not sure of the meaning of “opsios,” what does the following state in greek? “XXXXX hote helios duno” is roughly translated as “when the sun enters (into).”

Like the Hebrew phrase “bo ha shemesh,” the Greek “hote helios duno,” has much the same meaning and imagery. This verse explains the meaning of the preceding Greek word, “opsios” as “when the sun enters (into)!” Opsios, in this instance, is sunset or the “entering” of the sun beyond the horizon.

The following English translations of the Greek text show the true meaning of “evening:” Amplified Bible ­ Now when it was evening, after the sun had set, they brought to Him all who were sick and those under the power of demons Bible in Basic English ­ And in the evening, at sundown, they took to him all who were diseased, and those who had evil spirits.

Darby's English Translation ­ But evening being come, when the sun had gone down, they brought to him all that were suffering, and those possessed by demons; World English Bible ­ At evening, when the sun had set, they brought to him all who were sick, and those who were possessed with demons.

Young's Literal Translation ­ And evening having come, when the sun did set, they brought unto him all who were ill, and who were demoniacs, New American Standard Bible (NASB) ­ When evening came, (B) after the sun had set, they began bringing to Him all who were ill and those who were (C) demon­possessed.

New Living Translation (NLT) ­ That evening after sunset, many sick and demon­possessed people were brought to [YAHO­Hoshu­WAH].

Today's New International Version (TNIV) ­ That evening after sunset the people brought to [YAHO­Hoshu­WAH] all the sick and demon­possessed.

Wycliffe New Testament (WYC) ­ But when the eventide was come, and the sun was gone down, they brought to him all that were of mal­ease, and them that had fiends. [Forsooth the evening made, when the sun went down, they brought to him all having evil, and having devils.]

The following is a break­down of the Greek text of Mark 1:32, definitions are from the Strong’s Greek Dictionary:

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ay Vi

at ­ G1096 ginomai ghin'­om­ahee A prolonged and middle form of a primary verb; to cause to be (“gen” ­erate), that is, (reflexively) to become (come into being), used with great latitude (literally, figuratively, intensively, etc.): ­ arise be assembled, be (come, ­fall, ­ have self), be brought (to pass), (be) come (to pass), continue, be divided, be done, draw, be ended, fall, be finished, follow, be found, be fulfilled, + YAHOWAH forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought.

even, ­ G3798 opsios op'­see­os From G3796; late; feminine (as noun) afternoon (early eve) or nightfall (later eve): ­ even (­ing, [­tide]).

when ­ G3753 hote ho te he te to te hot'­eh, ho,t'­eh, hay'­the, tot'­eh From G3739 and G5037; at which (thing) too, that is, when: ­ after (that), as soon as, that, when, while. Second form also feminine, third form also neuter and fourth form simply the article G3588 followed by G5037; so written (in some editions) to distinguish them from G3752 and G5119.

the ­ G3588 ho he, to ho, hay, to The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom): ­ the, this, that, one, he, she, it, etc.

sun G2246 helios hay'­lee­os From helos, ray; perhaps akin to the alternate of G138); the sun; by implication light: ­ + east, sun.

did set, G1416 duno dumi doo'­no, doo'­mee Prolonged forms of an obsolete primary word duo (to sink); to go “down”: ­ set.

The definition of “duno” or “dumi” clearly shows what the sun was doing at “even” or “opsios” in Mark 1:32 and it wasn’t declining in the sky during the mid­afternoon! The meaning is crystal­clear; the sun has set, sunk or had gone down, and that is the definition of opsios.

History tells us that the original new covenant scriptures were written in Hebrew, by Hebrew speaking people and translated much later into Greek to help the influx of new Greek speaking believers and followers of the Messiah. As far as we know, there isn’t a single original copy of the Hebrew New Covenant scriptures to be found; however, not all is lost as far as finding the truth through the Hebrew text. The Society for Distributing Hebrew Scriptures has done a wonderful job of translating the New

Covenant scriptures into Hebrew from the Greek translation, so we took the liberty of looking up Mark 1:32 to see how they had translated the verse:

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Mark 1:32 in Hebrew is shown above (it is read from right to left); the first box has the Hebrew word Ba Ereb, which means sundown/sunset. The English translation has “even” or “evening.” The next box has Bo Ha Shemesh, which means, “the entering of the sun”, “the going into of the sun,” “the sun enters in.”

Once again this phrase means the “entering” of the sun beyond the horizon, not at 3pm in the middle of the afternoon. So what is your conclusion? I hope it is the same as YAHOWAH’s as found in the Word, evening means the setting of the sun. Remember YAHOWAH is not the author or confusion, 1 Corinthians 14:33: For YAHOWAH is not [the author] of confusion, but of peace, as in all the assemblies of the true believers.

The Passover under the New Covenant The Greek pascha pasca (pronounced pas'khah), Strong's #3957, means the Passover, the day, the festival or special offerings connected with it. The KJV incorrectly translated it "Easter" in Acts 12:4. The New Covenant scriptures, incorrectly translated “testament,” has many references to YAHOWAH’s Passover which was never “done away with” as many Christians like to contend. As a matter of fact YAHO­Hoshu­WAH made it very clear when he introduced the New Covenant Passover emblems of foot washing, unleavened bread and wine that this ceremony was to be repeated every year forever by His believers. Let us explore the different references in the New Covenant scriptures to YAHOWAH’s Passover and see what they say to us today.

We begin in the book of Hebrews which says that through Faith Moses Kept the Passover, Hebrews 11:28: Through faith he kept the Passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.

YAHO­Hoshu­WAH and His Parents Kept Passover and the Feast of Unleavened Bread in Luke 2:41­43:

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Now his parents went to Jerusalem every year at the feast of the Passover. And when he was twelve years old, they went up to Jerusalem after the custom of the Feast. And when they had fulfilled the days, as they returned, the child YAHO­ Hoshu­WAH tarried behind in Jerusalem; and Joseph and his mother knew not of it.

YAHO­Hoshu­WAH Kept the Passover Shortly After Beginning His Ministry in John 2:13,23 and 6:4: And the Jews' Passover was at hand, and YAHO­Hoshu­WAH went up to Jerusalem. ... Now when He was in Jerusalem at the Passover, in the feast day, many believed in His name, when they saw the miracles, which He did. YAHO­Hoshu­WAH fed the 5000 with fish and bread, The Feeding of the Five Thousand Was Near Passover And the Passover, a feast of the Jews, was nigh. [Verses 5­14 continue with the account of the feeding of the 5,000.]

The Priests and Pharisees Sought to Take YAHO­Hoshu­WAH During Passover in Jerusalem in John (YAHO­Hanan) 11:55­57: And the Jews' Passover was nigh at hand: and many went out of the country up to Jerusalem before the Passover, to purify themselves. Then sought they for YAHO­Hoshu­WAH, and spake among themselves, as they stood in the temple, what think ye that He will not come to the feast? Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where He were, he should show it, that they might take Him.

YAHO­Hoshu­WAH Came to Jerusalem Six Days before Passover and stayed at Bethany, John 12:1: Then YAHO­Hoshu­WAH six days before the Passover came to Bethany, where Lazarus was which had been dead, whom He raised from the dead.

YAHO­Hoshu­WAH Knew He Would Be Impaled on the Passover according to the following scriptures: Matthew 26:2

ye know that after two days is the feast of the Passover, and the Son of man is betrayed to be impaled.

Mark 14:1­2

after two days was the feast of the Passover, and of unleavened bread: and the chief priests and the scribes sought how they might take Him by craft, and put Him to death. But they said, Not on the feast day, lest there be an uproar of the people.

Luke 22:1­2

Now the Feast of Unleavened Bread drew nigh, which is called the Passover. And the chief priests and scribes sought how they might kill Him; for they feared the people.

Comment: The Jew’s at this time were referring to the 7 days of unleavened bread collectively as the Passover. The Word of YAHOWAH recognizes only ONE day for Passover and it starts early on the 14 th day.

John 13:1

now before the feast of the Passover, when YAHO­Hoshu­WAH knew that His hour was come that he should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end.

YAHO­Hoshu­WAH ate he last meal on earth during Passover according to the following verses: Matthew 26:17­19 Now (before) the Unleaveneds the disciples came to YAHO­Hoshu­WAH, saying unto Him, Where wilt thou that we prepare for thee to eat the Passover? And He said, Go into the city to such a man, and say unto him, The Master saith, my time is at hand; I will keep the Passover at thy house with my disciples. And the disciples did as YAHO­Hoshu­WAH had appointed them; and they made ready the Passover.

Mark 14:12­16

and the day of unleavened, when they killed (Greek present tense: are killing ) the Passover, His disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the Passover?

And He sendeth forth two of His disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. And whosesoever he shall go in, say ye to the upright man of the house, The Master saith, Where is the guest chamber, where I shall eat the Passover with my disciples? And he will show you a large upper room furnished and prepared: there

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make ready for us. And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the Passover.

Luke 22:7­8,11,13 then came the day of unleaveneds, when the Passover must be killed. And He sent Peter and John (YAHO­Hanan), saying, Go and prepare us the Passover that we may eat . . . . And ye shall say unto the upright man of the house, The Master saith unto thee, Where is the guest chamber, where I shall eat the Passover with my disciples? . . . And they went, and found as he had said unto them: and they made ready the Passover.

During the Last Passover Supper, the Saviour Washed the Disciples' Feet John (YAHO­Hanan) 13:2­17: the devil having now put into the heart of Judas Iscariot, Simon's son, to betray Him; YAHO­Hoshu­WAH knowing that the Father had given all things into His hands, and that He was come from YAHOWAH, and went to YAHOWAH; He riseth from supper, and laid aside his garments; and took a towel, and girded Himself. After that he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith He was girded. Then cometh He to Simon Peter: and Peter saith unto Him, Lord, dost thou wash my feet? YAHO­Hoshu­WAH answered and said unto Him, What I do thou knowest not now; but thou shalt know hereafter. Peter saith unto him, Thou shalt never wash my feet. YAHO­Hoshu­WAH answered him, If I wash thee not, thou hast no part with me. Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head. YAHO­Hoshu­WAH saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. For He knew who should betray Him; therefore said He, Ye are not all clean. So after He had washed their feet, and had taken His garments, and was set down again, He said unto them, Know ye what I have done to you? Ye call me Master and Teacher: and ye say well; for so I am. If I then, your Rabboni and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his Master; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them.

YAHO­Hoshu­WAH promised the disciples that he would take it again in the Coming Kingdom of YAHOWAH on earth in Luke 22:15­16: And He said unto them, With desire I have desired to eat this Passover with you before I suffer: For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of YAHOWAH.

The Saviour instituted the symbols of Bread and Wine for the New Covenant Passover; the new emblems of YAHOWAH’s Passover would emphasis YAHO­Hoshu­WAH His son and His ordeal; breaking of bread symbolizing His broken body (through torture on the stake) and the wine for his blood that would be spilled on the ground for the remission of man’s sins: Matthew 26:26­30 And as they were eating, YAHO­Hoshu­WAH took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament (proper word should be covenant), which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. And when they had sung an hymn, they went out into the mount of Olives.

Mark 14:22­25

And as they did eat, YAHO­Hoshu­WAH took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. And He took the cup, and when He had given thanks, He gave it to them: and they all drank of it. And He said unto them, This is my blood of the New Testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of YAHOWAH.

Luke 22:19­20

And He took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

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Many of the Jews of the 1 st century kept a “Passover” a day later than YAHO­Hoshu­WAH; remember YAHO­Hoshu­WAH took the Passover (early on the 14 th day, at dusk) and was later betrayed to the Priests that night. In their frenzy to have YAHO­Hoshu­WAH executed, they petitioned Pilate early in the day, but avoided his judgment hall, lest they be contaminated, for “their” Passover observance later that afternoon!

John 18:28

Then led they YAHO­Hoshu­WAH from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the Passover.

John 19:14

And it was the preparation of the Passover, and about the sixth hour: and he saith unto the Jews, Behold your King!

Herod Imprisoned Peter During Passover/Feast of Unleavened Bread in Acts 12:4: And when he had apprehended him, he put him in prison, and delivered him to four quaternion of soldiers to keep him; intending after Easter [should be from the Greek: pascha, which means the Passover] to bring him forth to the people.

Messiah YAHO­Hoshu­WAH is Our Passover Lamb according to I Corinthians 5:7­8: Purge out therefore the old leaven that ye may be a new lump, as ye are unleavened. For even Messiah YAHO­Hoshu­ WAH our Passover is offered up for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

Right: Artistic representation of Pilate Presenting YAHO­Hoshu­WAH the Saviour before the Crowd (Ciseri)

The Messiah Was the Lamb Slain From the Foundation of the World Revelation 13:8: And all that dwell upon the earth shall worship him, whose names are not written in the Book of Life of the Lamb slain from the foundation of the world.

I Peter 1:10­12

Of which salvation the prophets have enquired and searched diligently, who prophesied of the mercy that should come unto you: Searching what, or what manner of time the Spirit of Messiah YAHO­Hoshu­WAH which was in them did signify, when it testified beforehand the sufferings of Messiah YAHO­Hoshu­WAH, and the splendour that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the glad­tidings unto you with the Spirit of Truth sent down from the heavens: which things the angels desire to look into . . . .

Verses 18­22 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Messiah YAHO­ Hoshu­WAH, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by Him do believe in YAHOWAH, that raised Him up from the dead, and gave Him splendour; that your faith and hope might be in YAHOWAH. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently.

I Peter 2:21­25 For even hereunto were ye called: because Messiah YAHO­Hoshu­WAH also suffered for us, leaving us an example, that ye should follow His steps: Who did no sin, neither was guile found in his

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mouth: Who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously: Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

Rev.5:12­13

Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and splendour, and blessing. And every creature which is in the heavens, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and splendour, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

Rev.19:6­9, 16

And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for Adonai (Sovereign One) YAHOWAH Omnipotent reigneth. Let us be glad and rejoice, and give honour to Him: for the marriage of the Lamb is come, and His wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of the true believers. And he saith unto me, Write, Blessed are they, which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of YAHOWAH . . . . And He hath on His vesture and on His thigh a name written, KING OF KINGS, AND Master of Masters.

Rev.21:9, 22­27

And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife . . . .

And I saw no temple therein: for Adonai (Sovereign One) YAHOWAH Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it: for the splendour of YAHOWAH did lighten it, and the Lamb is the light thereof. And the nations of them, which are saved, shall walk in the light of it: and the kings of the earth do bring their splendour and honour into it. And the gates of it shall not be shut at all by day: for there shall be no night there.

And they shall bring the splendour and honour of the nations into it. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they, which are written in the Lamb's Book of Life.

Rev.22:1­3

And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of YAHOWAH and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. And there shall be no more curse: but the throne of YAHOWAH and of the Lamb shall be in it; and His servants shall serve Him:

It is a heretical doctrine to make the Passover into an extravagant meal.

1 st Cor. 11:17­22

Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you. When ye come together therefore into one place, this is not to eat the Master’s Supper. For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. What? have ye not houses to eat and to drink in? or despise ye the assembly of YAHOWAH, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.

The unleavened bread and wine are the only elements (after foot washing) of the Passover "meal."

1 st Cor. 11: 23­27 For I have received of Adonai (Sovereign One) that which also I delivered unto you, That Adonai (Sovereign One) YAHO­Hoshu­WAH the same night in which He was betrayed took bread: And when

He had given thanks, He brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also He took the cup, when He had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread( this doesn’t mean eating every week, it means to keep it as a memorial every year of your life in honour of His Offering for our sins, at the right time) , and drink this cup, ye do show Adonai (Sovereign One)'s death till He come. Wherefore whosoever shall eat this bread, and drink this cup of Adonai (Sovereign One), unworthily, shall be guilty of the body and blood of Adonai (Sovereign One).

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We need to examine ourselves before partaking of the Passover, for YAHOWAH’s Passover is a serious matter. We must not partake of the Passover in a light or unworthy manner, but with solemnity, reflection and reverence.

1 st Cor. 11:28­34

But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning Adonai (Sovereign One)'s body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of Adonai (Sovereign One), that we should not be condemned with the world. Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

II Cor.13:5

examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that YAHO­Hoshu­WAH Messiah is in you, except ye be reprobates?

What about the so­called discrepancies between the three Synoptic Glad­tidings: Matthew, Mark and Luke; and the Glad­tidings of John? Before we answer we need to understand when the writings were first made to understand each author’s point of view; this will give us the correct context to their writings on the Passover observance. The following article was found on the Internet, but unfortunately I’ve lost the site, many of the dates can be verified in your local library.

1. Matthew: Traditionally about 37 AD. "His writings have been assigned to various dates. Irenaeus, who lived in the second century, says it was written around the same time as the apostle Saul in 61 AD. It was generally believed by the early Christian historians to be the first of four Glad­tidings. It is evident from the Glad­tiding itself that it was written prior to the destruction of Jerusalem (70 AD), and it is thought that as all Glad­tidings were written between 60 and 64 AD, that Matthew's Glad­tiding was written about 60 AD. The traditional date of this Glad­tiding is 37 AD, a few years after the resurrection, and it is contended by some that no conclusive reason has been given for discrediting this date." (Dickson, `The Glad­tiding of St. Matthew', p 1087).

2. Mark: Traditionally about 62­63 AD. "The fact that Mark was with Paul at the time of his imprisonment (62­63 AD) accords with tradition that his Glad­tiding was written in that city. He was with Peter in 62 AD, who, doubtless, supplied Mark with the facts of the Glad­tiding and gave them their final form..." (Dickson, `The Glad­tiding of St. Mark', p 1129).

3. Luke: About 63 AD. "The time of Luke's Glad­tiding is placed immediately before the Acts of which he was the author and was addressed to the same individual, Theophilus, as is the Glad­tiding. It is assigned to 63 AD, and to Rome the place of writing."

(Dickson, `The Glad­tiding of St. Luke', p 1157).

4. John (YAHO­Hanan): About 96 AD, after the death of Domitian from Ephesus.

"In the reign of Domitian, John (YAHO­Hanan) was banished to Patmos and afterward returned to Ephesus. He lived in that city to an extreme old age, the last of the Twelve Apostles. It is generally held that he wrote his Glad­tiding in that city and not long before his death, and as indicated by Clement, at the request of friends." (Dickson, `The Glad­tiding of St. John (YAHO­Hanan)', p 1199).

Why are these dates so important? ·

First: Matthew wrote at a time when the Sadducees were in control of the Temple. Remember, the Sadducees, along with other Jewish sects, kept the Passover between dusk and dark on the early part of the 14 th . This was done according to YAHOWAH’s ancient law for the Passover.

Right: a scene from the movie “The Gospel of John” 2003, a group of Pharisees meeting on the steps of the Temple.

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· ·

Second: Mark and Luke wrote at a time when the Pharisees had been in power for a few years. Thus some of their terms reflect the climate of that time.

Third: John wrote over 60 years after the impalement. The Pharisees had been in control for over 40 years. John is writing to a generation who knew only of the temple Passover offering and a 15th Passover, although all the Disciples kept it correctly as YAHO­Hoshu­WAH did.

The terms Leaven, Unleavened, and Passover occur 37 times in the New Covenant scriptures; 28 times referring directly to the two festivals, of these, 6 times are so­called “troublesome.” YAHO­Hoshu­WAH didn’t keep the traditions of man as we see in Matthew 15:3, 8; and Mark 7:7: Bible in Basic English, Matthew 15:3

And in answer he said to them, Why do you, yourselves, go against the word of YAHOWAH on account of the teaching which has been handed down to you?

American Standard Version, Mark 7:7 But in vain do they worship me, teaching as their doctrines the precepts of men.

YAHO­Hoshu­WAH always obeyed the Father, study John 8:29; 15:10: Bible in Basic English, John 8:29

He who sent me is with me; he has not gone from me, because at all times I do the things which are pleasing to him.

American Standard Version, John 15:10

If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.

I recently received (Dec. 2008) correspondence from a “person” who adamantly believes in the 15 th day Passover and is pathetically trying to sway us to follow her in her heretical doctrine by showing us silly illustrations of the temple offerings during the afternoon of the 14 th , but the funny thing was she didn’t give us any proof (on top of that she cowardly sent her “evidence” without a return address)!

I really don’t care how many letters she sends to us, because they are all going to be filed under “G” for garbage. We also don’t care how many lambs were slaughtered in the afternoon of the 14 th on the temple mount because it still doesn’t prove that YAHOWAH changed the Passover from a domestic offering (in your own home) to a (permanent) temple offering, during and up to the offering of YAHO­ Hoshu­WAH! Besides, the new emblems of YAHO­Hoshu­WAH’s Passover are: foot­washing, wine and unleavened bread, the reason we have to bring up the original Passover of Exodus 12:6 and all its rituals is to establish the consistent timing of YAHOWAH’s Passover (at the beginning of the 14 th during twilight).

Now speaking of temple offerings, it seems, according to some records that there must’ve have been a domestic Passover observed earlier on the 14 th for the Jews to have fulfilled this feast day, see below: Joachim Jeremias, who lived in the mid­19th century, wrote a book titled, "Jews in the Time of Jesus", (p 79­83). In it he did a time and space study by taking the size of the Temple, the time allotted for the offerings (between 2 & 4 P.M.), and the number of priests (3 courses) and Levites or lay people it took to offering the animals by course. The results were that each course could offer up only 6,400 animals. This means that the maximum number would be 19,200 animals. This means that only 192,000 people were keeping the Passover, if we allowed for 1 lamb for every 10 people.

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Josephus says well over 250,000 animals were killed around this time. If this was the case then logic would tell us that the rest of the animals were killed at home. YAHO­Hoshu­WAH the Messiah did eat the Passover, and He did it at the statutory time ­ at the beginning of the 14th.

Mr. Coulter in The Christian Passover, pages 209­210 states, with regard to the Passover temple offerings after King Antiochus Epiphanes desecrated the temple area (remember the temple wasn’t restored for 3 ½ years): After this historic desecration, the temple was not restored for three and a half years. Because no temple sacrifices could be offered during this time, the Passover could only be kept as a domestic observance. All Jews who desired to keep the Passover were obliged to kill their own lambs at home, as commanded by [YAHOWAH] in Exodus 12. The Jews of that time were well acquainted with [YAHOWAH’s] commands for the Passover. The official, authorized scriptures were available in every synagogue for every Jew to read and verify the commands for the domestic sacrifice of the Passover.

For those Jews who desired to obey [YAHOWAH], the only Passover that could be observed was the domestic Passover, since the temple was not in service for any sacrificing. Even after the restoration of the temple, the domestic Passover remained the predominant observance. Historical information provided by Philo indicates that it was more widely observed among the Jews in New Testament times than was the temple sacrifice of the Passover.

Philo Records Domestic Observance of Passover Philo was a Jewish philosopher who wrote at the time of the compilation of the Synoptic Gospels – Matthew, Mark and Luke. His writings describe the Passover as observed in New Testament times. Here is what he records: “...the day called by the Hebrews in their own tongue, the Pasch [Passover], on the which the whole people sacrifice, every member of them, without waiting for the priests, because the law has granted to to the whole nation for one special day in every year the right of priesthood and of performing the sacrifice themselves” (Philo, De Decalogue, p. 159, emphasis added).

Another ancient witness that is often cited to uphold a 14/15 Passover is Josephus who, people often forget, was foremost a Pharisee and it is unfortunate that his writings are not free of prejudice or preconceptions (just see his views on YAHOWAH’s Name)! Now having said that, he does provide some clues as to how Passover was observed in the temple area, and how the Feast of Matzo Bread (all 7 days) came to be known as “Passover” and how Passover and the 1 st day of Matzo Bread were combined.

We quote once more from Mr. Coulter’s book, The Christian Passover, pages 211­212: The temple sacrifice of the Passover ended when the temple was destroyed in AD 70. Recognition of the 14 th day as the day that [YAHOWAH] had ordained for the Passover was essentially eliminated from Jewish practice. The sacrifice of the Passover lambs was officially replaced by the 15 th Jewish Seder meal. Since the Seder meal was called the Passover but was eaten on the first day of the Feast of Unleavened Bread, the separate meaning of the two days and the two feasts was lost.

The transition to a single observance is documented by Josephus’ contrasting descriptions of the Passover and the Feast of Unleavened Bread. In these accounts, Josephus shows that there was a change from the separate designation of the two feasts, which originally totalled eight days. His narration is most revealing: “But when the fourteenth day was come, and all were ready to depart, they offered the sacrifice, and purified their houses with the blood, using a bunch of hyssop for that purpose; and when they had supped, they burnt the remainder of the flesh, as just ready to depart. Whence it is that we do still offer this sacrifice in like manner to this day, and call this festival Pascha, which signified the feast of the Passover, because on that day [YAHOWAH] passed us over, and sent the plague upon the Egyptians; for the destruction of the first­ born came upon the Egyptians that night...” (Antiquities of the Jews, BK. 11, chap. XIV, Sec. 6, emphasis added).

In this narration of Exodus 12, Josephus clearly depicts the Passover as commemorating the event of [YAHOWAH’s] passing over the houses of the children of Israel in Egypt, and he calls this commemorative observance the festival of “Pascha,” or Passover. He does not call the Feast of Unleavened Bread the “Passover” at this point. In the next section of his exposition, after his narration of the Exodus itself, we find this statement about the entire eight days:

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“Whence it is that, in memory of the want we were in, we keep a feast for eight days, which is called the Feast of unleavened bread” (Ibid., Ch. XV, Sec.1, emphasis added). Here he included the Passover day with the seven days of the Feast of Unleavened Bread, making a total of eight days.

These two accounts by Josephus show that the terms “Passover” and “Feast of Unleavened Bread” were beginning to be used interchangeably, although the two observances were entirely different in their meaning. Josephus’ accounts show that the original distinction between the two feasts was beginning to be blurred. The following narration reflects the change in the usage and meaning of the term “Passover”: “Now, upon the approach of that feast of unleavened bread, which the law of their fathers had appointed for the Jews at this time, which feast is called Passover, and is a memorial of their deliverance out of Egypt...” (Ibid., Bk. XVII, Ch. IX, Sec. 3, emphasis added).

Mr. Coulter continues with Josephus’ account of the last Passover at the temple in the year 70 C.E., on pages 218­19: Josephus’ account of the last Passover at the temple In his account, Josephus records the total number of lambs that were sacrificed for the Passover in AD 70: “So these high priests, upon the coming of that feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less than ten belong to every sacrifice... found the number of sacrifices was two hundred and fifty­six thousand five hundred; which, upon the allowance of no more than ten that feast together, amounts to two million seven hundred thousand and two hundred persons that were holy and pure...” (Wars of the Jews, Bk. VI, ch. IX, Sec. 3).

Josephus states that 256,500 lambs were killed for the Passover that year. To kill 256,500 Passover lambs at the temple, 85,500 lambs would have to be slain in each of the three courses. But the size of the sacrificial area limited the number of lambs in each course to less than 6,500. The number of lambs that Josephus records is thirteen times the maximum number that could have been killed in the three courses.

Some believe that Josephus has exaggerated the number of Passover lambs that were slain in AD 70. If we cut Josephus’ figures in half and estimate that only 128,250 lambs were killed, we are still confronted with the fact that this huge number of Passover lambs could not possibly have been sacrificed at the temple during the three courses. With the three courses filled to maximum capacity, it would have taken seven days to kill even half the number of lambs that Josephus records. On the other hand, if the number of lambs recorded by Josephus is correct, it would have taken two weeks to kill all the lambs. These mathematical facts show how absurd it is to claim that all Passover lambs were slain at the temple!

In the time it would have taken to kill all these lambs, the entire Feast of Unleavened Bread would have been past! The Jews would have been eating the Passover lambs after the Feast of Unleavened Bread, instead of beforehand, as [YAHOWAH] had commanded!

WE CAN CONCLUDE THE FOLLOWING: Far more lambs were sacrificed for the Passover than could possible have been slain at the temple during the allotted courses. The only logical explanation is that most of the lambs were not slain at the temple!

This mathematical dilemma is resolved when we accept the fact that a majority of the Jews in the first century killed their own Passover lambs. Since the maximum number of lambs that could be slain at the temple was less than 20,000, there is no way to account for the tens of thousands of additional lambs that were slain unless we acknowledge that the domestic Passover was the predominant practice. This is the only explanation that fits the scriptural and historical facts.

Now let’s discuss the so­called discrepancies between the Synoptic Glad­tidings and the book of John.

Many are starting to question the “official” line of a late 14th Passover as taught by the Jews, emphasis added by the Assembly of YAHOWAH. In our Master’s day the popular names of the festivals were not used with the clear exactitude of the Hebrew scriptures.

There the Passover is used of the day before the festival of Unleavened Bread, not of the festival itself. The Passover was not offered up in the festival (Lev. 23:5­8). As one followed immediately after the other they seem to have been combined. It was practically necessary to put away leaven on the Passover, so it was included in the Days of Unleavened Bread. Then, as the Passover was sacrificed on this day, the whole festival, which lasted seven more days,

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was popularly known as the Passover." (Concordant Version. Comments on Luke 22:1). See also Encyc. Judaica, article: "Passover", columns 169 & 170.

The Passover feast began yearly on the fourteenth day of the first moon in the Jewish month Abib, and it lasted only one day; but it was immediately followed by the days of unleavened bread, which were seven. (See Josephus, Ant. III. 10, 5.)

So that the whole lasted eight days, and all the eight days are sometimes called "the feast of Passover", and sometimes "the feast (or days) of unleavened bread". (Diaglott, p 107).

Matthew 26:17 in the KJV has been translated as "On the first day of..." which gives the impression that this day is in fact the 15 th or the 1 st day of Unleavened Bread, the High Day Sabbath. However we know very well that Passover (on the 14 th ) was not celebrated at the same time as the 1 st of Matzo Bread on the 15 th (study again Leviticus 23:5­6), we need to revisit this verse and make out what it should really say. In the KJV, Matthew 26:17 is translated as follows: Now the first day of the feast of unleavened bread the disciples came to [YAHO­Hoshu­WAH], saying unto him, Where wilt thou that we prepare for thee to eat the Passover?

From Coulter’s book The Christian Passover, pg 227: Notice that three words in this verse are italicized. The use of italic letters indicates that these words are not present in the Greek text but have been inserted by the translators. These italicized words are intended to clarify the meaning of the text. However, the insertion of these words in Matthew 26:17 actually distorts the real meaning of this verse.

The words that have been inserted in this verse make it appear that it was the first day of the Feast of Unleavened Bread when the disciples asked [YAHO­Hoshu­WAH] where they should prepare the Passover. We find similar wording in Mark’s account, but no italicized words have been added: And the first day of unleavened bread, when they killed the Passover, his disciples said unto him, where wilt thou that we go and prepare that thou mayest eat the Passover? Mark 14:12, KJV Although the translators did not insert the words “feast of” before “unleavened bread,” this translation of Mark 14:12 gives the impression that the lambs were killed on the first day of the Feast of Unleavened Bread. Such a statement would be contrary to all records of scripture and history. Neither the temple sacrifice nor the domestic sacrifice of the Passover ever took place on the 15 th , the first day of the Feast of Unleavened Bread. The domestic killing of the lambs took place at the beginning of the 14 th . The temple sacrifice of the lambs began in the afternoon of the 14 th and was completed before sunset.

The wording in mark’s account causes confusion because it appears to contradict these facts, as does the wording in Luke’s account: “Then came the day of unleavened bread, whe the Passover must be killed” (Luke 22:7, KJV).

If these verses are actually stating that the lambs were killed on the 15 th , the first day of the Feast of Unleavened Bread, then we are confronted with gigantic problems: 1.

2.

3.

If the lambs were not killed until the beginning of the 15 th day, the earliest that [YAHO­Hoshu­WAH] and His disciples could have eaten the Passover would be the night of the 15 th , the same time that the Jews ate their traditional Passover. But the [Glad­Tiding] accounts clearly show that [YAHO­Hoshu­WAH] and His disciples ate the Passover the night before the Jews did (Luke 22:25, John 18:28).

If [YAHO­Hoshu­WAH] and His disciples had eaten the Passover on the night of the 15 th , as some have claimed, then [YAHO­Hoshu­WAH] would not have been [impaled] until the afternoon of the 15 th , the first day of the Feast of Unleavened Bread. But the [glad­tidings] accounts record that [YAHO­Hoshu­WAH] was [impaled] long before the 15 th began (Mark 15:25, John 19:16­18). In fact [the Messiah] died at the ninth hour (3 PM) on the afternoon of the 14 th (Mark 15:34­37, john 19: 28­31). His body was taken down from the [stake] before the 15 th began: “The Jews therefore, so that the bodies might not remain on the [stake] on the Sabbath, because it was the preparation (for that Sabbath was a high day), requested of Pilate that their legs might be broken, and the bodies be taken away” (John 19:31, AT).

If [the Messiah] had eaten the Passover on the night of the 15 th , then the priests and religious leaders, who ate their Passover the night after [YAHO­Hoshu­WAH] and the disciples did, would have eaten their Passover on the night of the 16 th . This sequence would place their Passover on the second day of the Feast of Unleavened

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Bread. There is no record in the entire history of the Jews that the Passover was ever observed on the night of the 16 th !

It should go without saying by now that it is obvious that these events DID NOT TRANSPIRE THAT WAY! We continue with Mr. Coulter’s book, on page 228: Let’s begin with Matthew 26:17: “now the first day of the Feast of unleavened bread...” (KJV). Remember that the italicized words “day” and “feast of” were added by the translators of the King james Version. These words do not appear in the Greek text. In the Greek text, this phrase is written as follows (spelled in English letters): Tee de protee toon azumoon. These Greek words are correctly translated, “Now on the first of the unleaveneds.”

What does this phrase mean? The term toon azumoon, “the unleaveneds,” is the plural of ta azuma, which means “the unleavened.” Mr. Coulter continues on page 228­229: By implication, ta azuma, “the unleavened,” includes the word “bread.” After all, it is bread which is leavened or unleavened. However, the plural form toon azumoon, “the unleaveneds,” does not refer exclusively to the seven days of the Feast of Unleavened Bread.

When we examine [YAHOWAH’s] commands for observing the feat of Unleavened Bread, we find that the Passover day was also one of “the unleaveneds.” These commands, as recorded in Exodus 12, are listed below: 1.

2.

3.

4.

By the beginning of the first day of the Feast of Unleavened Bread, all leavened bread had to be put out of the houses (Exodus 12:15, 19). The King James translation of verse 15 appears to command that leaven be put out on the first day: “..Even the first day ye shall put away leaven…” The Words “shall put away also appear in the JPSA version, but this translation of the Hebrew text is incorrect. As verse 19 shows, all leaven had to be removed before the beginning of the first day of the Feast of Unleavened Bread. Verse 15 is correctly translated “shall have put out leaven.”

No Leaven was to be found in their houses at any time during the seven days of the Feast of Unleavened Bread (Ex. 12:19).

They were not to have any leavened bread within any of their borders, which included the entire country (Ex. 13:7).

Unleavened bread was to be eaten for the Passover as well as for the seven days of the Feast of Unleavened Bread (Ex. 12:8, 15).

A great deal of time and work was required to prepare every house and building in the entire country for the eight­day observance of the Passover and the Feast of Unleavened Bread. Not only did all leavened bread have to be removed, but unleavened bread had to be prepared ahead of time. The Mishnah and other rabbinical writings are the only historical sources that give descriptions of the removal of the leaven and the baking of unleavened bread. While these records describe the traditional Jewish preparations for the eight­day feast, similar procedures were undoubtedly followed by those who kept the domestic Passover.

In The Christian Passover, page 230, it further states: As recorded in the Gospels, “the first of the unleaveneds” was the day that the lambs were killed. Those who obeyed [YAHOWAH’s] ordinances in Exodus 12 and kept the domestic Passover killed their lambs at the beginning of the 14 th of Nisan. Those who followed the traditions of Judaism killed the lambs on the afternoon of the 14 th . The Gospel writers were clearly referring to this day, and not to the 15 th , as the “the first of the unleaveneds.” In New Testament times, this term was commonly used for the 14 th day of the first month: “In the first century, it was commonly known that ‘the day of the unleaveneds’ in Luke 22:7 was the 14 th Passover day. G. Amadon in an article entitled ‘The Crucifixion Calendar,’ pointed out the error of those translators who translated this verse to read ‘the first day of the festival.’ [the following words are cited from this article.] ‘But on what authority should the Hebrew translators, as Salkinson and Delitzch, introduce the word chag [a Hebrew word for “feast”], into these texts when the corresponding Greek has no word for “feast,” and speaks only of the “first of the unleavened bread” – a common expression for the Jewish 14 th with practically all first century writers” (Journal of Biblical Literature, Vol. LXIII, 1944, pp. 188­189, emphasis added).

So the greek phrase “the first of the unleaveneds” designated the 14 th of Nisan, the first day of the eight­ day festival requiring the removal of leaven and the eating ofunleavened bread. This was the same day YAHOWAH ordained and appointed for the killing of the Passover lambs, as recorded in Exodus 12. Now let’s take a closer look at Mark 14:12 because according to the KJV it is lost in translation:

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And the first day of unleavened bread, when they killed the Passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the Passover?

Despite this English translation, the fundamental meaning of the Greek verb: “...when they were killing the Passover...” which seems to show (from the eyewitnesses’ [Mark] point of view) that they were killing the Passover lambs AT THAT MOMENT! As Mr. Coulter explains in his book, the English words “they were killing” are translated from the Greek verb ethuon. The verb root is thuo. The verb ethuon reflects the following case and action: third person plural – “they”; imperfect – showing action that was not completed but was taking place at that very moment – “were killing”; active indicative – showing action being done personally at that moment by the subject – “they.”

The context shows that Mark was not referring to the temple offerings of the Passover lambs because they traditionally took place in the afternoon of the 14 th ! Since YAHO­Hoshu­WAH ate the Passover the night before the traditional “Jewish” Passover, this “killing” of the Passover lambs must be referring to the domestic offering of the lambs at the beginning of the 14 th in individual houses.

Another idea that borders on the foolish and idiotic is the view that YAHO­Hoshu­WAH's “Last Supper,” was some kind of “rehearsal” or dummy run and was basically just for show, with no meaning! Can you imagine thinking and believing that this brainless idea is true with all your heart? That’s scary, because no less than three records show that YAHO­Hoshu­WAH Himself stated He desired to “keep the Passover” with His friends! The following is quoted in part from Mr. Coulter’s book, The Christian Passover, pages 239­240: When we examine the three Gospel accounts that record [YAHO­Hoshu­WAH's] instructions to His disciples, it is obvious that the domestic sacrifice of the Passover was being observed. The evidence is overwhelming!

Matthew’s Account: Now on the first of the unleaveneds, the disciples came to [YAHO­Hoshu­WAH], saying to Him, ‘where do you desire that we should prepare for You to eat the Passover? And He said, ‘Go into the city unto such a man and say him, The Teacher says, My time is near; I will keep the Passover at your house with my disciples.’ And the disciples did as [YAHO­Hoshu­WAH] had directed them, and prepared the Passover. (Matt. 26:17­19, AT) Mark’s Account: and on the first day of the unleaveneds, when they were killing the Passover lambs, His disciples said to him, ‘Where do you desire that we should go and prepare so that You may eat the Passover?’ and He sent two of His disciples, saying to the, ‘Go into the city, and you will meet a man carrying a pitcher of water; follow him. And whatever house he may enter, say to the master of the house, the Teacher says, where is the guest­chamber, where I may eat the Passover with My disciples? And he will show you a large upper room, furnished and read. There prepare for us.’ And His disciples went away, and came into the city, and found as he had said to them; and they prepared the Passover. (Mark 14:12­16, AT).

Luke’s Account: then came the day of the unleaveneds in which it was obligatory for the Passover to be killed.

And he sent Peter and john, saying, ‘Go and prepare the Passover for us that we may eat.’ But they said to Him, ‘Where do You desire that we should prepare?’ and He said to them, ‘Watch, and after you have entered into the city you will meet a man carrying a pitcher of water; follow him into the house that he enters. And you shall say to the master of the house, The Teacher says to you, Where is the guest­chamber, where I may eat the Passover with My disciples?

And he will show you a large upper room furnished; there prepare.’ Now after going, they found everything as He had said to them; and they prepared the Passover (Luke 22:7­13, AT).

These three [Glad­Tidings] accounts make it absolutely clear that [YAHO­Hoshu­WAH] observed the domestic Passover at the same time that thousands of other Jews were observing it. [YAHO­Hoshu­WAH] specifically told the disciples to prepare THE PASSOVER. IT WAS THE PASSOVER THAT [YAHO­Hoshu­WAH] ATE, NOT SOME OTHER TYPE OF MEAL! [YAHO­Hoshu­WAH] HIMSELF SAID, “I WILL EAT THE PASSOVER WITH MY DISCIPLES.” [YAHO­ Hoshu­WAH] did not eat a “pre­Passover meal,” kept a day early – it was the commanded time for observing the Passover!

Another thing that I wanted to add that is essential to understanding the command of “keeping” the Passover is the fact that killing the lambs was only one step of many. As we’ve just seen in the passages above and through the example of YAHO­Hoshu­WAH our Saviour, He “kept” the Passover by EATING the Passover!

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We’re going to digress back into the Old Covenant very briefly in our next chapter to explain the importance of “keeping” Passover properly by killing it, roasting it, eating it and even burning the leftovers, according to the original instructions found in Exodus chapter 12! These instructions are significant because they had to be completed on the 14 th day of Nisan/Abib, not the 15 th .

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The Book of Numbers Proves an early 14 th Passover YAHOWAH commanded Moses in Numbers 9:2­5: New Living Translation (NLT) Tell the Israelites to celebrate the Passover at the prescribed time, 3 at twilight on the fourteenth day of the first month. [a] Be sure to follow all my decrees and regulations concerning this celebration. So Moses told the people to celebrate the Passover 5 in the wilderness of Sinai as twilight fell on the fourteenth day of the month. And they celebrated the festival there, just as the LORD had commanded Moses.

New International Version (NIV) Have the Israelites celebrate the Passover at the appointed time. 3 Celebrate it at the appointed time, at twilight on the fourteenth day of this month, in accordance with all its rules and regulations. So Moses told the Israelites to celebrate the Passover, 5 and they did so in the Desert of Sinai at twilight on the fourteenth day of the first month. The Israelites did everything just as the LORD commanded Moses.

New American Standard Bible (NASB) Now, let the sons of Israel observe the Passover at (A) its appointed time. On the fourteenth day of this month, at twilight, you shall observe it at its appointed time; you shall observe it according to all its statutes and according to all its ordinances. 4So Moses told the sons of Israel to observe the Passover.5 (B) They observed the Passover in the first month, on the fourteenth day of the month, at twilight, in the wilderness of Sinai; (C) according to all that the LORD had commanded Moses, so the sons of Israel did.

Notice Israel was to offer the Passover offering in “accordance with all its rules and rites.” This means EVERYTHING dealing with the Passover was to be done on the fourteenth, “at its set time”: the killing of the Passover lamb, the disembowelling, cleaning of the entrails, stuffing them back in the body cavity, and the roasting thereof. The rites and ceremonies included even more than that.

The eating of it and the unleavened bread all had to be completed on the fourteenth, at its “set time.” In no way can one kill it on the fourteenth, roast it and eat it on the fifteenth and be in accordance with YAHOWAH’s direct command. The 15 th is a high Sabbath and Passover is the “preparation day” for the first day of unleavened bread, the High Day Sabbath. No where are we told we can roast or eat any of the Passover on the 15 th . A brief summary of some of the rites that had to be followed:

Passover is to be kept: · · · · · ·

By all Israelite people At its set time On the fourteenth day of Abib Starting at twilight In accord with all its rules According to all its ceremonies

Numbers 9:3 according to the KJV and the NAS: “In the fourteenth day of this month, at even, you shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, you shall keep it.”

NAS "On the fourteenth * day of this month, at twilight, you shall observe it at its appointed time; you shall observe it according to all its statutes and according to all its ordinances."

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]mIy;B.r]['h !yeB h,Z;h v,d{x;B ~w{y ‐r'f'[ h'['B.r;a.B wy'j'P.vim‐l'k.k.W wy't{QUx‐l'k.K w{d][w{m.B w{t{a .Wf][;T w{t{a .Wf][;T YAHOWAH instructed the children of Israel to observe His Passover on the 14 th at twilight at its appointed time according to all His statutes, Strong's Number: 2708, hqqx Chuqqah, khook­kaw, meaning: · · · · · ·

statute, ordinance, limit, enactment, something prescribed statute

…and all His ordinances, Strong's Number: 4941, tpXm , Mishpat , mish­pawt, which means: · · · · · · · · · · · · · · ·

Judgment, justice, ordinance act of deciding a case place, court, seat of judgment process, procedure, litigation (before judges) case, cause (presented for judgment) sentence, decision (of judgment) execution (of judgment) time (of judgment) justice, right, rectitude (attributes of [YAHOWAH] or man) ordinance decision (in law) right, privilege, due (legal) proper, fitting, measure, fitness, custom, manner, plan

Unless we obediently keep the Passover with all the rites and ceremonies and keep them all on the fourteenth, we are disobeying YAHOWAH no matter how much we kid ourselves!

The rites are the “chuqqah” hqqx (feminine of No, 2706, from No. 2710, Strong’s Hebrew Dict.), enactment as laws, and rendered: appointed, custom, ordinance, site, and statute. Anything commanded

by YAHOWAH dealing with the Passover is to be accomplished on the fourteenth. Anything left over was to be disposed of in the morning (“boqer”) or dawn of the fourteenth. The “ceremonies” are from Strong’s No. 4941, “mishpat,” from No. 8199, which means “verdict,” a verdict pronounced judicially, especially a sentence or formal decree…including the act, the place, the suit, the crime, and the penalty. Both words carry the meaning of judicial enactment of those things involved in the Passover.

There is no middle ground in keeping the Passover. It is to be done exactly as YAHOWAH has commanded and to be completed before the fifteenth of Abib.

Numbers 9:11 reads, if one is defiled or on a long journey, he then: shall offer it in the second month, on the fourteenth day of the month at twilight.

Likewise, the second month’s Passover is offered at twilight (after sunset of the thirteenth) as the fourteenth begins. Clearly, the Passover is a very important appointment with YAHOWAH, which He fully expects His people to observe.

Notice Numbers 28:16­17:

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"In the first month, on the fourteenth day of the month, there shall be a Passover offering to [YAHOWAH], and on the fifteenth day of that month a festival

gx. Unleavened Bread shall be eaten for seven days. The first day shall be a

consecrated occasion: you shall not work at your occupations.”

On the fourteenth of Abib is the Passover offering. On the fifteenth of the month is the festival. These are two separate observances, the Passover offering to YAHOWAH followed by the festival gx (chag­ feast) of Unleavened Bread (Hebrew gx chag, No. 2282, from No. 2287, a joyful, merry time).

Hezekiah kept the Passover in the second month because there wasn’t sufficient time to consecrate the priests. We read in 2 Chronicles 30:15: They slaughtered the Paschal offering on the fourteenth of the second month…

Verse 21 reveals, The Israelites who were in Jerusalem kept the Feast of Unleavened Bread seven days, with great rejoicing…

They were so joyful; they kept the Feast an additional seven days­­­Passover not included! ­­­Seven more joyous days, verse 23.

In Josiah’s time we learn, All the Israelites present kept the Passover at that time, AND the Feast of Unleavened Bread for seven days,” 2 Chronicles 35:17. Please note that they kept the Passover first, followed by the Feast of Unleavened Bread for seven days.

When the Jews returned from Babylon, we read, “The returned exiles celebrated the Passover on the fourteenth day of the first month,” Ezra 6:19. In verse 22 we read they “joyfully celebrated the Feast of Unleavened Bread for seven days.” Two separate occasions, on two separate days.

‘Asah’ and the Erroneous Fifteenth Passover In order for the 15 th Passover theory to work, it must fit the lies its devotees have invented for it, so many have seized upon the word Hebrew “asah,” Strong’s No. 6213. Supporters for the 15 th day Passover theory wrongfully maintain that “asah” does not mean to celebrate, but to prepare or kill. They contend “asah” means, only to prepare or kill the Passover but does not mean to eat or partake of the Passover meal. With this false premise they’ve built a misleading case by saying the Passover lamb was killed or prepared on the fourteenth but eaten on the fifteenth.

“Asah” is variously translated and emphatically stated in Strong’s that it is used in the widest application from preparing to the broadest sense of feasting, keeping, perform, practice and many other meanings.

Hebrew scholars Brown, Driver, Briggs and Gesenius have almost four complete columns given to the meaning of “asah”. It is used much like our English word “do.” “asah” appears in 2 Chronicles 30 dealing with king Hezekiah keeping the Passover in verses 1, 2, 3, 5, all referring to celebrating the Passover, not merely killing or preparing the Passover (from the NAS).

Now Hezekiah sent to all Israel and Judah and wrote letters also to Ephraim and Manasseh, that they should come to the house of [YAHOWAH] at Jerusalem to celebrate the Passover to the [YAHOWAH the Almighty One] of Israel.

h'd.Whyiw lea'r.fIy‐l'K‐l;[ .Wh'Yiq.zix.y x;l.viY;w h,V;n.m.W ~Iy;r.p,a‐l;[ b;t'K tw{r.Gia‐m;g.w 141

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x;s,P tw{f][;l ~i'l'v.WryiB h'wh.y ‐tyeb.l aw{b'l lea'r.fIy yeh{l/a h'why;l For the king and his princes and all the assembly in Jerusalem had decided to celebrate the Passover in the second month,

~i'l'v.WryiB l'h'Q;h‐l'k.w wy'r'f.w .$,l,M;h #;[\WiY;w yineV;h v,d{x;B x;s,P;h tw{f][;l since they could not celebrate it at that time, because the priests had not consecrated themselves in sufficient numbers, nor had the people been gathered to Jerusalem.

~yin]h{K;h yiK ayih;h te['B w{t{f][;l .Wl.k'y a{l yiK .Wp.s,a,n‐a{l ~'['h.w y;D;m.l .Wv.D;q.tih‐a{l ~i'l'v.Wryil So they established a decree to circulate a proclamation throughout all Israel from Beersheba even to Dan, that they should come to celebrate the Passover to the [YAHOWAH the Almighty One] of Israel at Jerusalem. For they had not celebrated in great numbers as it was prescribed.

lea'r.fIy‐l'k.B lw{q ryib][;h.l r'b'd .Wdyim][;Y;w x;s,P tw{f][;l aw{b'l !'D‐d;[.w [;b,v ‐rea.Bim a{l yiK ~i'l'v.WryiB lea'r.fIy‐yeh{l/a h'why;l b.Wt'K;K .Wf'[ b{r'l Verses 13 and 23 uses “asah” in reference to the days of Unleavened Bread with no killing mentioned.

Exodus 31:16 and Deuteronomy 5:15 both use “asah” referring to the Sabbath, with no slaughter mentioned. We cannot limit “asah” only to mean kill or prepare. It means to observe, keep, celebrate, do, and perform. Strong's Hebrew Concordance #06213 defines “asah”, hX[, as: ·

to do, fashion, accomplish, make o (Qal) § to do, work, make, produce 1a o to do 1a o to work 1a o to deal (with) 1a o to act, act with effect, effect § to make 1a o to make 1a o to produce 1a o to prepare 1a o to make (an offering) 1a o to attend to, put in order 1a o to observe, celebrate 1a o to acquire (property) 1a o to appoint, ordain, institute 1a o to bring about 1a o to use 1a o to spend, pass o (Niphal) § to be done § to be made § to be produced § to be offered § to be observed § to be used o (Pual) to be made

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·

(Piel) to press, squeeze

Wilson’s Old Testament Word Studies says “asah” means: “to do, make, &c., to observe; see observe.”

Under “observe” we read, “to do; to observe the Sabbath, &c., implies those active duties required on the Sabbath.”

We clearly see in Numbers 9:1­5, Israel observed EVERYTHING connected with the Passover on the fourteenth—killing, roasting; eating…YAHOWAH’s commands for the first Passover observance, were given to his prophet Moses, and written down in Exodus chapter 12: · ·

· · · · · · · · ·

Select an unblemished male lamb less than one year old on the 10 th day of the first month (Ex. 12:3) Kill the lamb on the 14 th day of the first month at dusk (ben ha arbayim, ‘between the two evenings’) share the lamb with a neighbour if one’s own family was too small to eat it. They were not to break any of its bones (Ex. 12: 4,6,46) Strike the side­posts and lintel of the door of the house with some of the blood (Ex. 12:9) Roast the whole lamb­head and legs and entrails­with fire (Ex. 12:9) Do not boil the meat in water or eat it raw (Ex. 12:9) Eat the flesh that night (Hebrew laylah, of the 14 th ) Eat it with bitter herbs and unleavened bread (Ex. 12:8) Allow no alien/stranger to eat it unless circumcised (Ex. 12:43,44) Eat it in the same house where it was slain. Do not carry any of it out of the house (Ex. 12:46) Do not leave your homes until dawn Burn any remains, such as the bones, fat, skin, and guts, with fire by morning (Hebrew Boqer, dawn) (Ex. 12:10)

These were the instructions and regulations that Israel had to follow; to do otherwise would’ve meant certain death for their disobedience. To keep (“asah”) the Passover one must eat it; we find ten verses in Exodus 12 that directly refer to the eating of the Passover lambs (verses 4, 7, 8, 9, 11, 43, 44, 45, 46, 48). Eating the Passover lamb is one of the keys to keeping it consecrated and pure to YAHOWAH. Let’s review the chapter again in Exodus 12, from the JPSA: v43

And YAHOWAH said unto Moses and Aaron: 'This is the ordinance of the Passover: there shall no alien eat thereof;

v44

but every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.

v45

A sojourner and a hired servant shall not eat thereof.

v46

In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof.

v47

All the congregation of Israel shall keep it.

v48

And when a stranger shall sojourn with thee, and will keep the Passover to YAHOWAH, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.

Under the new covenant of YAHO­Hoshu­WAH’s Passover, we have the emblems of his broken body (matzo bread) and his shed blood (wine from the grape, NOT grape juice as some teach). As believers of our master and saviour YAHO­Hoshu­WAH IF we neglect to eat the matzo bread and drink the wine of the Passover, the Passover would be useless to us. The new covenant Passover emblems (plus the foot­ washing that precedes the taking of the emblems) must be kept by eating and drinking them early on the 14 th , otherwise we sin against YAHOWAH.

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Now back to Exodus 12, what does it mean to “keep” the Passover? Let’s find out from the Hebrew in Exodus 12:47: All the congregation of Israel shall keep it.

w{t{a . Wf][;y lea'r.fIy t;d][‐l'K The English word “keep” comes from the Hebrew “asah” as we illustrated earlier. Now to keep or “asah” the observances of YAHOWAH, we must follow everything YAHOWAH said, and we found earlier that eating the Passover is part of “asah” or keeping the Passover on the 14 th . Study the following in verse 48 of the same chapter: And when a stranger shall sojourn with thee, and will keep the Passover to the [YAHOWAH], let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.

h'why;l x;s,p h'f'[.w reG '$.Tia r.Wg'y‐yik.w w{t{f][;l b;r.qIy z'a.w r'k'z‐l'k w{l lw{Mih l;ka{y‐a{l ler'[‐l'k.w #,r'a'h x;r.z,a.K h'y'h.w w{B We reiterate that to keep (“asah”) the proper Passover to YAHOWAH and His Wonderful Son, YAHO­ Hoshu­WAH, we must keep (“asah”) ALL the rites and ceremonies INCLUDING the eating (akal) of Passover. Now according to the Strong’s Concordance, #398, the English word, eat, comes from the Hebrew “akal lka which means: to eat, devour, burn up, feed a.

b.

c.

d.

e.

(Qal) 1.

2.

3.

4.

5.

6.

(Niphal) 1.

2.

3.

(Pual) 1.

2.

(Hiphil) 1.

2.

(Piel) 1.

to eat (human subject) to eat, devour (of beasts and birds) to devour, consume (of fire) to devour, slay (of sword) to devour, consume, destroy (inanimate subjects ­ ie, pestilence, drought) to devour (of oppression) to be eaten (by men) to be devoured, consumed (of fire) to be wasted, destroyed (of flesh) to cause to eat, feed with to cause to devour to feed to cause to eat consume

There is a reason for all these definitions because we want the reader to fully understand the clear instructions YAHOWAH left us to follow without any “fancy” talk from those smooth talkers who portray themselves as “angels of light,” but are false apostles and deceitful workers, as Saul describes them in 2 nd Corinthians 11:12­15: But what I am doing I will continue to do, so that I may cut off opportunity from those who desire an opportunity to be regarded just as we are in the matter about which they are boasting.

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For such men (or women) are false apostles, deceitful workers, disguising themselves as apostles of [the Messiah].

No wonder, for even Satan disguises himself as an angel of light.

Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds.

YAHOWAH makes a strong connection between “keeping, observing,” His Passover to the Hebrew word “akal”. Anyone under the old covenant who wasn’t circumcised was NOT allowed to eat or “akal” YAHOWAH’s Passover, therefore they couldn’t properly observe His Passover! To properly observe YAHOWAH’s Passover, we must eat of it at the correct time and day.

Understanding the Hebrew words The Hebrew text of the scriptures defines the “keeping” of the Passover as more than just killing the Passover lambs: · ·

·

The Hebrew word “asah” in Exodus 12:47, 48 is understood to mean “to observe, keep or accomplish.” Asah is not used to signify the killing of an offering.

The Hebrew word “shacht” is used for the command in Exodus 12:6, which means “to slaughter, to sacrifice (offer up), to kill or to offer (a killed offering)” according to The Englishman’s Hebrew and Chaldee Concordance of the Old Testament.

Israel was instructed to “shacht” the Passover lamb, sacrifice it.

The Hebrew word “akal” in Exodus 12:48 means to “eat,” “to eat, to consume, to dine, to devour” according to The Englishman’s Hebrew and Chaldee concordance of the Old Testament.

To “keep” (asah) the Passover (pechach) one must “eat” (akal) it!!! It’s that’s simply! So how can one keep the Passover by killing it in the afternoon of the 14 th and eat it on the 15 th ? YAHOWAH didn’t say to do that! He said the whole Passover ceremony must be kept on the 14 th day, and a day (Hebrew Yom) is a 24 hour period. The prophet Ezra wrote, in Ezra 6:19­22 from the (JPSA) http://www.hareidi.org: v19

And the children of the captivity kept the Passover upon the fourteenth day of the first month.

v20

For the priests and the Levites had purified themselves together; all of them were pure; and they killed the Passover lamb for all the children of the captivity, and for their brethren the priests, and for themselves.

v21

And the children of Israel, that were come back out of the captivity, and all such as had separated themselves unto them from the filthiness of the nations of the land, to seek YAHOWAH, the Almighty one of Israel, did eat,

v22

and kept the feast of unleavened bread seven days with joy; for YAHOWAH had made them joyful, and had turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of YAHOWAH, the Almighty one of Israel.

Since we’ve digressed a bit, back into the Old Covenant to explain a few things, I hope the reader will indulge me for one more section to explain just a few more things and we will jump back into the New Covenant? Thank you in YAHO­Hoshu­WAH’s name. Ok, in the next section we will deal with YAHOWAH’s command for Israel to be dressed and in what seems to be a state of readiness or “haste” since they were leaving that same night of the Passover! Or were they?

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More Outrageous Arguments for a “15 th day” Passover Refuted One view that the 15 th Passover sponsors like to use is the mistranslation found in Exodus 12:11 which states: And thus shall ye eat it; [with] your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it [is] the YAHOWAH’s Passover.

On the surface and without any further investigation one could almost see their point; you’re dressed up ready to go in a hurry according to this English translation. However the Hebrew word used for “haste” is:!wzppx (Strong's 02649) chippazown {khip­paw­zone'} which means: · · · ·

hurriedly, in haste, trepidation, hurried flight.

The English word “haste” in Exodus 12:11 should have been translated “fear” or “anguish” as the context of the whole story shows. Some of the key points found in the story that helps us to define this word is initially Israel is recorded as having left Egypt with a “high hand” in Numbers 33:3 (remember “on the morrow after the Passover)! This doesn’t sound to us like a nation of 2­3 million running away in fear like a herd of frighten gazelles, read the verse below from the KJV: And they departed (8799) from Rameses in the first month, on the fifteenth * * day of the first month; on the morrow after the Passover the children of Israel went out (8804) with an high hand in the sight of all the Egyptians.

The Hebrew word for “high” comes from Strong’s Concordance # 07311 ewr Ruwm, which means: ·

to rise, rise up, be high, be lofty, be exalted

·

(Qal)

·

o o o (Polel) o o o

to be high, be set on high to be raised, be uplifted, be exalted to be lifted, rise to raise or rear (children), cause to grow up to lift up, raise, exalt to exalt, extol

There is no reference here to Israel leaving the land of Egypt in terror, fright, dismay, apprehension, dread, panic, or disgrace or even “hurried flight.”

Israel did indeed eat (akal) the Passover meal (night of the 14 th ) in “chippazown,” meaning in a state of mental anguish or fear; remember this is the same night that YAHOWAH passed through the land to destroy all the firstborn. Not even the cattle were spared; this was to be the night of YAHOWAH’s vengeance on Egypt for destroying the males born to Israel many years before. This was a night of soberness and fear of YAHOWAH’s great power in the land of Egypt; if Israel didn’t follow the instructions to the letter they would be destroyed as well. It is no wonder they ate it in fear or trepidation.

Another indicator from YAHOWAH’s word that “haste” is the wrong translation is found in Exodus 12:10:

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And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.

If YAHOWAH had intended to take Israel out during the same night on which they ate the Passover, in “haste,” then they couldn’t have possibly fulfilled these instructions in Exodus 12:10! YAHOWAH said in this verse to burn with fire anything that remained "until the morning (Hebrew ­ boqer, dawn)."

YAHOWAH’s instructions wouldn’t have made any sense, “Hurry up and eat, but wait till the break of day to get rid of any leftovers.”?

Now if people want to apply Exodus 12:10 to a “15 th day Passover,” it still wouldn’t make any sense, since they were instructed to stay in their homes during the night, and any leftovers were to be burned by the break of day (this of course doesn’t work for these false prophets either because the scriptures are clear; Israel left the land of Egypt during the night of the 15 th , not at daybreak of the 15 th !).

There are other specific Hebrew words for hurried flight or haste that are used in the scriptures. The following article was written by Richard C. Nickels of Giving & Sharing, http://www.giveshare.org (we’ve taken the liberty of inserting the proper Name of YAHOWAH the Heavenly Father).

Notice also Exodus 12:11, "And thus shall ye eat it; [with] your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it [is] [YAHOWAH’s] Passover." The Hebrew for "in haste" is "chippazown" and means "in fear" or "in trepidation" or "in apprehension." For a clear Scripture that refers to "haste" see Genesis 18:6, "And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead [it], and make cakes upon the hearth." Abraham was very obviously "in haste" ­­ the context makes this clear. In the next verse we see that Abraham "ran" ­­ and this is at age 99 years! In this verse the one Hebrew word "mahar" is used twice and is translated first as "hastened" and then as "make ready quickly." This Hebrew word "mahar" means to make haste.

But the word "chippazown" used in Exodus 12:11 refers more to the emotion of fear and apprehension. So Israel was to eat the Passover in an attitude of fear and apprehension of what would happen in the next few hours ­­ as [YAHOWAH] explains in the next verse, rather than eat "in haste" so that they could then hit the road.

As the above author has pointed out in his article, YAHOWAH instructed Israel how to eat the Passover, because… (Exodus 12:12) For I will pass (8804) through the land of Egypt this night, and will smite (8689) all the firstborn in the land of Egypt, both man and beast; and against all the (mighty ones) of Egypt I will execute (8799) judgment: I am YAHOWAH.

The English word smite comes from the Hebrew word Nakah, hkn, Strong # 5221, which means: · · · ·

·

to strike, smite, hit, beat, slay, kill (Niphal) to be stricken or smitten (Pual) to be stricken or smitten (Hiphil) o to smite, strike, beat, scourge, clap, applaud, give a thrust o to smite, kill, slay (man or beast) o to smite, attack, attack and destroy, conquer, subjugate, ravage o to smite, chastise, send judgment upon, punish, destroy (Hophal) to be smitten o to receive a blow o to be wounded o to be beaten o to be (fatally) smitten, be killed, be slain o to be attacked and captured o to be smitten (with disease) o to be blighted (of plants)

If YAHOWAH informed me that His judgement on the land was coming and that if I didn’t follow His instructions my firstborn was to be destroyed, I would certainly be apprehensive to say the least. The original Passover in Egypt was a night of foreboding on so many levels for the Israelites;

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· ·

the dear innocent little lamb they had taken care of or guarded for four days was now dead, and was to be eaten this night with bitter herbs, Secondly its blood was to be splashed on the doorframe of their houses, which makes for a rather macabre scene, especially considering our western sensitivities.

YAHOWAH then instructs the whole nation that during the middle of the night on the 14 th He will be passing through the whole land of Egypt to kill and destroy all the first born, man and beast. No one was safe, except for those who had followed his instructions absolutely. Imagine yourself in that situation; wouldn’t you be apprehensive for your family? I know many of us would be if we truly loved them.

We are going to go back into the New Covenant scriptures in our next section to explain the reason why NOT just anyone off the street can take YAHO­Hoshu­WAH’s Passover; certain regulations have to be followed, even under the New Covenant!

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Who is permitted to take the Passover?

Under the Old Covenant certain restrictions were imposed by YAHOWAH to prohibit the partaking of His Passover by unqualified persons! The Old Covenant Passover regulations restricted the following from participating: · · ·

Exodus 12:43 "No stranger shall eat of it" An Israelite who goes astray from the Torah and turns to idol­worship is not allowed to eat the Passover.

Exodus 12:48 "For no uncircumcised person shall eat of it" An uncircumcised male, any male that did not have his foreskin removed to show his covenant with YAHOWAH was forbidden to eat the Passover lamb.

Exodus 12:45 "A foreigner and a hired servant shall not eat it” All non­Israelites, even one who is allowed to live in the land of Israel, may not eat from the Passover. Not only were certain people restricted from taking the Passover, but other restrictions were put in place i.e. o Exodus 12:9 "Do not eat it raw nor boiled in water." The Passover sacrifice must be roasted over fire. We are not allowed to eat it raw or boiled in water. o Exodus 12:46 "You shall not take any of the meat outside, out of the house." The Passover was eaten in groups. Usually, family members gathered together in order to participate in this ceremony.

Under the New Covenant, the apostle Saul instructs everyone to examine themselves if they’re frankly in the faith of YAHOWAH before taking the New Covenant Passover emblems. Although the gift of the Rowach Kodesh is free to everyone who is willing to repent and turn away from his or her law breaking, it still cost the blood of the Saviour. That is why YAHOWAH requires that everyone over the age of accountability be immersed in the true name of the Father YAHOWAH, His Son YAHO­Hoshu­WAH, and the Rowach Kodesh, [the pure spirit of truth], BEFORE they take the New Covenant Passover emblems.

What is the age of accountability according to the Word of YAHOWAH? What is the minimum age for immersion into YAHO­Hoshu­WAH’s Name?

The Apostle Peter clearly showed that one should be old enough to repent. After Peter’s sermon in the book of Acts, the Jews were convicted in their hearts of their sins against their Messiah, so they asked “What should we do?” Peter responded in Acts 2:38: Repent and be immersed every one of you in the Name of YAHO­Hoshu­WAH the Messiah for the remission of sins, and you shall receive the gift of the Rowach Kodesh.

Obviously a person should be old enough to understand what repentance is before being immersed. The following article was adapted from one of the Yahweh movements (I’ve taken the liberty of inserting scriptures and the proper name of the Heavenly Father YAHOWAH and His Son YAHO­Hoshu­WAH).

The Bible speaks of babes not knowing their left hand from their right. We are also encouraged to be children in attitude and men in understanding. There is an age when YAHOWAH considers children no longer children, but at the acceptable age of understanding.

YAHOWAH recognizes that a youth has limitations, as in the following example regarding large amounts: "And the rest of the trees of his forest shall be few, that a child [lad] may write [record] them." (Isa. 10:19).

A young child would be limited in his grasp of large quantities. This indicates that we comprehend progressively more as we mature in understanding and discernment, which should be obvious to all.

Admittedly there are those who mature in the Bible at a young age who realize well beyond their years the seriousness and the importance of immersion. There are also some who even at the age of 30 have not reached a proper level of maturity. So what conclusion can we come to? Thankfully, the Scriptures do indeed give us an age in which one is considered accountable for what one does.

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Let us now look at Scriptural support for the age of 20 in YAHOWAH’s dealings with Israel.

Israelites Counted in Census at 20 Israelites were counted in the census beginning at the age of 20. The first chapter of Numbers deals with the polling of the various tribes all counted from 20 years of age and over. To indicate those considered a part of the body of Israel, YAHOWAH demanded that the people be numbered and those age 20 and over were then to pay a half­shekel tax.

"Every one that passes among them that are numbered, from twenty years old and above, shall give an offering unto YAHOWAH." (Ex. 30:14) This "Temple tax" was considered a ransom price, a payment of dues, exacted from all who were 20 and over as an acknowledgement of their responsibility as Israelites, Exodus 30:12­16; 38:26.

A Special Group: Ages 20 to 60 Israelites could dedicate themselves or a member of the family to YAHOWAH by being slaves of service in the Temple, Leviticus 27:1­8. Because only Levites were acceptable for this type of work in the Temple, others apparently gave a monetary equivalent instead.

Divisions by age groups are given in Leviticus 27:1­8, with a corresponding monetary value for each group.

YAHOWAH divides groups from 20 years to 60 years; 5 years to 20 years; from a month until 5 years; and 60 and above. In the group of from 20 to 60 years is placed the highest valuation, down to the poor, for whom the priests determine the amount that could be afforded. "And your estimation shall be of the male from twenty years old even unto sixty years old, even your estimation shall be fifty shekels of silver, after the shekel of the place of worship." (Lev. 27:3) Military Service Began at 20 Israelites were considered of age for military duty when they reached the age of 20. At this age they had matured in their thinking and could be relied upon to act responsibly and assume military duty in a trustworthy manner. "From twenty years old and upward, all that are able to go forth to war in Israel: you and Aaron shall number them by their armies." (Num. 1:3) They then were mature enough to marry and established their own families apart from the parents. "And they assembled all the congregation together on the first [day] of the second month, and they declared their pedigrees after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls." (Num. 1:18) Those 20 and Over Were Shut Out Israel had rebelled against YAHOWAH 10 times and disregarded their astonishing liberation from Egypt and the extraordinary rations made for their guidance and protection in the wilderness. After all of YAHOWAH’s miracles, the people complained and murmured against YAHOWAH. He reacted.

"Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against Me," (Num. 14:29).

Numbers 14:2 reveals that "all the children of Israel murmured against Moses and Aaron, and the whole congregation..." Perhaps even those under 20 years followed the example of their parents and complained as well. Yet, those under 20 were not included in YAHOWAH’s prohibition and would be allowed to enter the Promised Land—likely YAHOWAH’s recognition of their immaturity.

In fact YAHOWAH acknowledges that by the age of 20 humans are mature and quite aware of the consequences for their actions. Those 20 and over were considered adults and responsible for their insurrection against YAHOWAH. They had to die off in the wilderness. When certain Israelites rebelled at crossing over the Jordan, wanting to remain on the other side, YAHOWAH’s anger flared, and He restated His condemnation of their attitude:

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"Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob; because they have not wholly followed Me:" (Num. 32:11).

Even though the Israelites were redeemed by the blood of the lamb and rescued from Egypt, they remained carnal and rebelled against YAHOWAH. YAHOWAH clearly considers that those who have reached the age of 20 are mature and accountable. Those 20 and over had to wander in the wilderness 40 years. They were inexcusable. They were mature, but had rebelled and had not fully followed YAHOWAH. Even in their rebellion, however, a loving YAHOWAH continued to watch over them, Deuteronomy 8:1­4.

Levites Began Training at 20 Evidence indicates that the Levites began their training for the priesthood at age 20. They were guided by the older, experienced Levites during a probationary period of five years, according to the Companion Bible’s note on Numbers 8:24. After age 50 they served at less arduous tasks, Numbers 8:25­26.

Numbers 4:1­3 shows that the Levites initially began duties at age 30 but the age was lowered to 20, by King David (1 Chron. 23:24­26) because Israel was settled in the land, no longer carrying the tabernacle or vessels, and would permanently dwell in Jerusalem.

"For by the last words of David the Levites [were] numbered from twenty years old and above:" (1 Chron. 23:27).

This explains why YAHOWAH won’t allow young people to be immersed or take the Passover emblems before the age of 20.

The Deeper Meaning of YAHO­Hoshu­WAH’s Immersion What does the Bible mean by "repent?" Briefly, to turn completely from our wicked ways, stop doing those things that YAHOWAH condemns, and obediently follow in the footsteps of YAHO­Hoshu­WAH. We are to be totally broken up over our past sins and vow not to repeat those things we know are wrong and sinful. When we do sin, we are to confess our sin and ask forgiveness through YAHO­Hoshu­WAH and the strength to continue in that repentance.

Immersion is undoubtedly the most important decision one can make on this earth, since our future is determined by it, we should be alert to all its conditions and significance.

The following will seek a deeper meaning of Immersion according to YAHOWAH’s word. We should comprehend what Immersion accomplishes and seek to ensure our Immersion is approved by YAHOWAH. Furthermore, we should know what to expect upon being immersed, for it is the foundation stone of the promised salvation given us through our Saviour YAHO­Hoshu­WAH. From time to time we all have realized how far we have fallen from the high expectations of YAHOWAH’s word, and felt we were the lost generation much like those Peter was preaching to. When the Jews in Acts chapter two realized it was their sins that put the Saviour to death, they asked, "What can we do?"

"Then Peter said unto them, Repent, and be immersed every one of you in the name of YAHO­Hoshu­WAH the Messiah (Messiah) for the remission of sins, and ye shall receive the gift of the Rowach Kodesh (Pure Spirit of Truth). For the promise is unto you, and to your children, and to all that are afar off, even as many as YAHOWAH our Aloahyim (The Almighty One) shall call." (Acts 2:38­39 AV)

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IMMERSION IN THE ONLY NAME Most immersions done throughout pagan Christianity is done according to Matthew 28:19, "In the name of the Father, Son and Holy Spirit." However, these are only titles, they are not family names. There are many "fathers" on this earth, and all of us have a human father. The Rowach Kodesh (Pure Spirit of Truth) is the power emanating from YAHOWAH, and shared by the Son. A number of scholars believe this verse is spurious, including the Catholic Jerusalem Bible (and we’re beginning to believe the same thing according to some of the evidence we’ve seen).

Other groups immerse in the name of "Jesus", a meaningless name by which the Saviour was never called in His life. It certainly is improper to be immersed into a name that did not exist until the latter half of the 2 nd century of our common era. We have restored the name of YAHO­Hoshu­WAH, which was given to Him directly from YAHOWAH. The name "Jesus" is a hybrid from the Latin and Greek, and it happens to be the personal name of the Devil as Revelation 13:18 shows in both Hebrew and Greek go to our website www.theassemblyofyahowahtheetenal.com for more information.

Immersions in the book of Acts were done in the name of the Saviour YAHO­Hoshu­WAH, not Jesus. The Bible clearly tells us that salvation is in the name of YAHO­Hoshu­WAH only: "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." (Acts 4:12 AV)

The act of immersion is the most important event in a believer’s life! Immersion has a bearing upon what we will be doing until the Saviour returns and where we will spend eternity. Immersion is the doorway to everlasting eternity and to a life that is out of this world. All the promises made to Abraham and his Seed culminate in the person of YAHO­Hoshu­WAH the Messiah (Messiah). It is through Him that we have this present life, plus the greater promises in the life yet to come. Saul himself stated all the promises made to Abraham come only through YAHO­Hoshu­WAH. Upon Immersion into YAHO­Hoshu­WAH’s name we become a part of His body and are then partakers of those promises: "Now to Abraham and his Seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy Seed, which is Messiah (Messiah)." (Galatians 3:16 AV)

THE SAVIOUR’S EXAMPLE YAHO­Hoshu­WAH came to be immersed by John the Baptist (YAHO­Hanan the Immerser). YAHO­Hanan felt he himself should be the one to be immersed and questioned why the Saviour deemed His own Immersion was necessary. His reply was to fulfil all righteousness and for an example to us! Notice: "Then cometh YAHO­Hoshu­WAH from Galilee to Jordan unto YAHO­Hanan, to be immersed of him. But YAHO­Hanan forbad him, saying, I have need to be immersed of thee, and comest thou to me? And YAHO­Hoshu­WAH answering said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then he suffered him. And YAHO­ Hoshu­WAH, when he was immersed, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of YAHOWAH descending like a dove, and lighting upon him." (Matthew 3:13­16 AV)

Notice that YAHO­Hoshu­WAH’s Immersion is an example that we might follow in His footsteps. Because He submitted to being immersed, we should comply as well. YAHO­Hoshu­WAH afterwards began His 3½ year ministry. No doubt the Saviour was well versed in the Scriptures being taught by His Heavenly Father YAHOWAH every morning, and by His earthly parents as well. He was able to discuss the deeper things of the Word with the priests when He was 12, Luke 2:42­49.

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LAYING ON OF HANDS By the laying on of hands following Immersion we are given the Rowach Kodesh (Pure Spirit of Truth).

The Rowach Kodesh (Pure Spirit of Truth) is the invisible power of YAHOWAH given to repentant believers. His indwelling Spirit gives us a new direction in our lives, and our attitudes are changed. We begin to resist the constant pulls of the flesh, stronger spiritual outlook is given that bind us together with those seeking the narrow path to salvation.

The indwelling Rowach Kodesh (Pure Spirit of Truth) draws us closer to YAHOWAH in thought and deed, and we find our interest is now more in tune with YAHOWAH’s interests. We become a part of the growing body of the Messiah (Messiah), the body of believers, which makes up the Ekklesia, "the called out ones." Our concerns change from being selfish to selfless as other believers come into the Assembly who hunger for fellowship and are also seeking to mature into the image and likeness of the Saviour.

To each believer, immersed in the body, is given a spiritual gift from YAHOWAH. This gift is to be used for the benefit of the Assembly and the people to help them. The laying on of hands is found in the Old Testament and is indeed an important practice that follows Immersion. Notice the following account in which the Rowach Kodesh (Pure Spirit of Truth) was given only when the Apostles Peter and John laid hands upon the immersed ones: "Then laid they their hands on them, and they received the Rowach Kodesh (Pure Spirit of Truth). And when Simon saw that through laying on of the apostles’ hands the Rowach Kodesh (Pure Spirit of Truth) was given, he offered them money [Simon Magus was an infidel]." (Acts 8:17­18 AV)

Saul reminds Timothy that we should be ever mindful of the presence within us of the Rowach Kodesh (Pure Spirit of Truth).

"Do not neglect the gift in you, which was given you by prophecy, with the laying on of the hands of the body of elders [presbytery KJV]." (1 Timothy 4:14 MKJV)

Furthermore, Saul reminds Timothy to revive the gift of the Spirit from YAHOWAH, which was given him by the laying on of Saul’s hands: "Therefore I remind you to inflame anew the gift of YAHOWAH, which is in you by the putting on of my hands." (2 Timothy 1:6 MKJV)

Notice that immersions were carried out by those particularly called of YAHOWAH. The presbytery is responsible for the guidance of the Assembly and better able to determine who is ready for Immersion.

Immersion itself does not promise immediate miracles. We rely on answered prayer and the promises of our Heavenly Father YAHOWAH and His tender mercies. Immersion is followed by the laying on of hands by which we may receive the spiritual gifts (according to YAHOWAH’s permission) and become YAHOWAH’s spiritual sons and daughters.

Deuteronomy 34:9 relate that the passing of leadership from Moses to YAHO­Hoshu­WAH the son of Nun was through Moses’ laying his hands on YAHO­Hoshu­WAH the son of Nun. Thus, the wisdom and leadership abilities YAHOWAH had given Moses were now passed on to YAHO­Hoshu­WAH (the General).

The laying on of hands is to acknowledge the acceptance of the immersed convert into the body of Messiah (Messiah), who then is given a special gift for strengthening, expanding, and making the "ekklesia" the true body of believers YAHO­Hoshu­WAH is seeking.

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GIFTS OF THE SPIRIT While there are different gifts, they are all from the same source, YAHOWAH’s Spirit. The gifts are manifestations of the Rowach Kodesh (Pure Spirit of Truth) functioning in different workings, different tasks, different operations, but all are to be used to the advantage of the Assembly. Saul sums up the matter as follows: "For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Messiah (Messiah), and every one members one of another. Having then gifts differing according to the mercy that is given to us, whether prophecy, let us prophesy according to the proportion of faith; Or ministry, let us wait on our ministering: or he that teaches, on teaching; Or he that exhorts, on exhortation: he that giveth, let him do it with simplicity; he that rules, with diligence; he that showed mercy, with cheerfulness. Let love be without dissimulation (To disguise [one's intentions, for example] under a feigned appearance). Abhor that which is evil; cleave to that which is upright. Be kindly affectionate one to another with brotherly love; in honour preferring one another." (Romans 12:4­10 AV)

Saul is describing the result of those who are immersed into YAHO­Hoshu­WAH’s name. Some misguided ones have the concept that upon Immersion one would be given the gift of tongues. They have been told that tongues are the proof one has of the Rowach Kodesh (Pure Spirit of Truth), however, tongues appears to be the least of the gifts. Saul clearly states that the gifts of the Rowach Kodesh (Pure Spirit of Truth) are to be used to up build, strengthen, encourage, teach, guide, and help give the body of believers to attain the genuine and loving nature that the Head of the body, YAHO­Hoshu­WAH Himself, displayed.

(It goes without saying that the majority of the Pentecostal manifestations of “tongues” are nothing more than a gibberish deception of Satan and his demons. The scripturally record clearly outlines the parameters in which tongues is used in the Assembly; to begin with the gift of “tongues” is the gift of speaking a different language unknown to the one speaking it, and secondly if “tongues” are spoken in the assembly they must take their turn in speaking to avoid confusion in the congregation, and thirdly a second party must be able to interpret what the Spirit had said in the different language. This according to scriptural law, whether the Christians like or not).

There are a number of spiritual gifts, which members of the body of Messiah (Messiah) are given and the periscope of Romans 12 mentioned above shows there are eight gifts given to the true believers. Saul describes the body of believers as a living, organic unit, a body. Each member of the body is given gifts to be used properly and not abused within the overall framework of love by which sin and evil is overcome with uprightness. At every turn, Saul urges we all have love for the brethren to show true humility in dealing with the problems that arise. YAHOWAH instructs the believers to keep the unity of the faith despite the problems or disagreements we may have in the assembly. Believers must learn to be more humble as they grow in the knowledge and wisdom of YAHOWAH for these gifts are from YAHOWAH, and He can take them away just as easily as He gives them.

If we don’t understand something in the assembly we pray to YAHOWAH and wait for his answer, but in the meantime we continue to fellowship and grow as a family, never leaving the assembly because of our own selfish pride; what does the book of Ephesians instruct the believers to do? Ephesians 4: 1­6, 11: v1

therefore, the prisoner of YAHOWAH, beseech you that ye walk worthy of the vocation wherewith ye are called, soon forgetting where they obtained the gift in the first place

v2

With all lowliness and meekness, with longsuffering, forbearing one another in love;

v3

Endeavouring to keep the unity of the Spirit in the bond of peace.

v4

[There is] one body, and one Spirit, even as ye are called in one hope of your calling;

v5

One YAHOWAH, one faith, one immersion,

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v6

One Almighty YAHOWAH and Father of all, who [is] above all, and through all, and in you all.

v11

And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;

THE POWER OF HIS BLOOD One of the clearest explanations concerning Immersion’s effectiveness and the results it achieves for us is found in Romans, chapter six. This exposition of Immersion is perhaps one of the most profound ever given. Saul raises the question if we are forgiven our sins because of the mercy of YAHOWAH, should we sin all the more so mercy will be even greater: "What shall we say then? Shall we continue in sin so that mercy may abound? Let it not be! How shall we who died to sin live any longer in it?" (Rom. 6:1­2 MKJV)

Saul answers his own question by asking if we have died to sin through Immersion, why go back to sinning again. He makes the point that as YAHO­Hoshu­WAH died; we also symbolically died by entering the watery grave of Immersion. We are then cleansed from our sins and are to overcome and steer clear of future sinning.

RESURRECTED TO NEWNESS OF LIFE Just as YAHO­Hoshu­WAH was dead and placed in the tomb, through Immersion we spiritually mimic His death in dying to the old way of life. We turn from our old ways of the past and seek to walk on higher ground as we follow in His footsteps: "Do you not know that as many of us as were immersed into YAHO­Hoshu­WAH were immersed into His death?

Therefore we were buried with Him by Immersion into death, so that as Messiah (Messiah) was raised up from the dead by the glory of the Father; even so we also should walk in newness of life." (Rom. 6:3­4 MKJV)

When YAHO­Hoshu­WAH arose from the tomb, His body was changed to spirit. He moved through walls, entered rooms without coming through the doors; He appeared before the witnesses and then disappeared before them. All this He could do because He now had a magnified body. "The life of the flesh is in the blood," (Lev. 17:14) His blood was shed for you and me and blood no longer coursed through His veins.

Now YAHO­Hoshu­WAH had Spirit energy flowing though His veins which gave Him the brilliant picture found in Revelation 1:13­16! He is a bright, shining individual whose face shines forth like the noonday sun. Just as He is a changed individual, and no longer hindered by the flesh, so we upon being immersed into His Name are no longer living with our desires governed by the material world. Our thoughts are now on a higher plane where YAHO­Hoshu­WAH and YAHOWAH think and act! We think in the spiritual realm.

THE OLD MAN DIES—BODY OF SIN DESTROYED "For if we have been joined together in the likeness of His death, we shall also be in the likeness of His resurrection; knowing this, that our old man is crucified with Him in order that the body of sin might be destroyed, that from now on we should not serve sin." (Rom. 6:5­6 MKJV)

When we come up out of the watery grave we will still be human and have to face human problems in this physical realm. The person we once were has been impaled with Messiah (Messiah), but our attitude has been changed. The difference is that we have a new outlook on life, and have YAHOWAH’s Spirit within which strengthens us. Saul says "the body of sin might be destroyed" that is the old nature is

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inoperative. We now can call upon YAHOWAH’s help to overcome our own shortcomings; overcome the world and the trickery of the Evil One, the Tempter (who comes in the name and title of Jesus Christ).

"For he who died has been justified from sin. But if we died with Messiah (Messiah), we believe that we shall also live with Him, knowing that when Messiah (Messiah) was raised from the dead, He dies no more; death no longer has dominion over Him." (Rom. 6:7­9 MKJV)

The New English Bible renders verse 7, "A dead man (in YAHO­Hoshu­WAH) is no longer answerable for his sin." Death for an obedient believer (who’s repented of all their past sins) pays all debts through the blood of the Saviour. So the man who has died with Messiah (Messiah) and has repented of all his sins and continues in repentance, has his slate wiped clean, and is ready to begin his new life with Messiah (Messiah), his past is forgotten. Upon arising from the waters, one’s past is washed away, he is a new creature, as Saul emphasizes in 2 Corinthians 5:17: "So that if anyone is in Messiah (Messiah), that one is a new creature; old things have passed away; behold, all things have become new." (2 Corinthians 5:17 MKJV)

OLD THINGS PASS AWAY, All Things BECOME NEW No matter what sins he has committed or what commandment he has broken, the past is forgotten. This also includes divorce and remarriage. If such sins are not washed away, then Messiah (Messiah)’s offering is not the cleansing blood the Bible says it is. Saul emphasizes: "For in that He died, He died to sin once; but in that He lives, He lives to YAHOWAH. Likewise count yourselves also to be truly dead to sin, but alive to YAHOWAH through YAHO­Hoshu­WAH the Messiah (Messiah) our Sovereign." (Romans 6:10­11 MKJV)

ONE SPIRIT, MANY GIFTS Saul goes into detail describing the body of Messiah (Messiah), which he likens to the physical human body. The brethren making up the body of Messiah (Messiah) have various talents and gifts all of which complete the body and make it function smoothly.

We should understand that the body of Messiah (Messiah), the Ekklesia, is made up of brethren who are specially selected of YAHOWAH. Saul now goes on to show the various gifts of the Spirit are needful for the body, yet given by the same Spirit. He emphasizes in chapter 13 that agape love is the more excellent way. Evidently there were some Corinthian brethren who mistakenly assumed ecstatic speech was favoured, which encouraged many to attempt to acquire that gift. Saul clarifies that every gift is important and needed for the benefit of the body: "But there are differences of gifts, but the same Spirit. And there are differences of ministries, but the same Sovereign.

And there are differences of workings, but it is the same Aloahyim (The Almighty One) working all things in all." (1 Cor. 12:4­6 MKJV)

Saul goes to great lengths to show the Ekklesia, the body of Messiah (Messiah), is made up of many different people with diverse backgrounds. But all have the same goal, which is to be in the Kingdom. We are to help others along the way, as we seek to be kings and priests in the Kingdom, Rev. 5:10. Saul lists the various gifts that are given to make the body of believers a viable group, all working together for the benefit of the brethren comprising the Ekklesia, referred to as the "called out ones."

DIVERSITY IN UNITY But to each one is given the showing forth of the Spirit to our profit. For through the Spirit is given to one

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· · · · · · · · ·

a word of wisdom; and to another a word of knowledge, according to the same Spirit; and to another faith by the same Spirit; and to another the gifts of healing by the same Spirit; and to another workings of powers (miracles), to another prophecy; and to another discerning of spirits; and to another kinds of tongues; and to another the interpretation of tongues.

"But the one and the same Spirit works all these things, distributing separately to each one as He desires." (1 Cor. 12:7­ 11 MKJV)

Saul ranks certain gifts in order. With the various members having their own gift for the Ekklesia, it is necessary the members work together as a body or as a well­oiled machine. We are not to allow differences to divide us, but to forbear one another, knowing that we are to tolerate each member of the body, for YAHOWAH has placed each one in the assembly as He saw fit: "For as the body is one and has many members, and all the members of that one body, being many, are one body; so also is Messiah (Messiah). For also by one Spirit we are all immersed into one body, whether Jews or Greeks, whether bond or free, even all were made to drink into one Spirit. For the body is not one member, but many. If the foot shall say, because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, because I am not the eye, I am not of the body; is it therefore not of the body? If all the body were an eye, where would be the hearing? If all hearing, where would be the smelling? But now YAHOWAH has set the members, each one of them, in the body as it has pleased Him. And if they were all one member, where would be the body?" (1 Corinthians 12:12­19 MKJV)

YAHOWAH SETS THOSE IN THE ASSEMBLY Again, Saul emphasizes that each immersed member of the assembly will likely have a different gift and goes to some length to make his point. He indicates that even the most humble parts of the body are necessary. We are to strive after the better gifts, and to do so with agape love.

And YAHOWAH set some in the assembly, firstly, apostles; secondly, prophets; thirdly, teachers, then works of power, then gifts of healings, helps, governments, kinds of languages. Are all apostles? Are all prophets? Are all teachers? Are all workers of power? "Do all have gifts of healing? Do all speak languages? Do all interpret? But zealously strive after the better gifts. And yet I show to you a more excellent way." (1 Corinthians 12:28­31 MKJV)

Saul then goes on to give his classic exposition of agape love found in 1 Corinthians chapter 13.

GIFTS ARE GIVEN TO THE ASSEMBLY Ephesians 4:8­9 tells of YAHO­Hoshu­WAH’s ascending up on high after his death and resurrection and gave special gifts unto mankind. Then follows the various gifts He has given to the assembly, His body, for which he died. Note these are gifts for guidance and leadership of the assembly. First mentioned is the office of apostles. However, this has been fulfilled as the apostles were to have seen the risen Messiah (Messiah), (Acts 1:22; 1 Cor, 15:7­8; 2 Cor. 12:12) and Saul was the last apostle, having seen YAHO­Hoshu­WAH on the Damascus road, Acts nine.

A prophet in the New Testament was considered one who received a direct message from YAHOWAH Himself and then delivered it to those concerned. This was before the New Testament was written, and the infant Ekklesia needed such guidance. There are a number of examples such as, "In Antioch… Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them," Acts 15:32.

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Since we now have the complete New Covenant, most scholars’ feel the prophets and apostles are not as needful today as when the early assembly was getting started. But evangelists, pastors and teachers are indeed a part of needful guidance of the Ekklesia: "And truly He gave some to be apostles, and some to be prophets, and some to be evangelists, and some to be pastors and teachers, for the perfecting of the believers, for the work of the ministry, for the edifying of the body of Messiah (Messiah). And this until we all come into the unity of the faith and of the knowledge of the Son of YAHOWAH, to a full­ grown man, to the measure of the stature of the fullness of Messiah (Messiah); so that we no longer may be infants, tossed to and fro and carried about by every wind of doctrine, in the dishonesty of men, in cunning craftiness, to the wiles of deceit. But that you, speaking the truth in love, may in all things grow up to Him who is the Head, even Messiah (Messiah); from whom the whole body, fitted together and compacted by that which every joint supplies, according to the effectual working in the measure of each part, producing the growth of the body to the edifying of itself in love."

(Ephesians 4:9­16 MKJV)

BECOME PART OF HIS BODY It is clear that those immersed into the body of Messiah (Messiah) become a part of His body and are to interact and work with brethren of like faith. We are not immersed and then expected to be aloof from the body of Messiah (Messiah)! Immersion is the door to become an active part of the body of Messiah (Messiah). We are not to go off in the woods somewhere in a hermit like existence without staying in contact with those in the body of Messiah (Messiah).

We are a part of the body no matter where we are and we should have the same love and concern for the Assembly as YAHO­Hoshu­WAH does. He said His true Assembly would never die out. We should do what we can to strengthen, encourage, help, and make the Assembly a focal point of our prayers for its spiritual and physical well­being. With letters, E­mail, phone calls and visits, this can be easily done today.

A growing number seek the truth of the Bible, ignoring the pagan practices that have crept into the customs of pagan Christianity. YAHO­Hoshu­WAH will eventually have believers all around the world.

Today we strive to reach out to those who have expressed interest in YAHOWAH’s name and His way of life as YAHOWAH opens the opportunity. We feel a compulsion to help those requesting information about YAHOWAH by providing a website for everyone around the world to look at. This is likely what YAHO­Hoshu­WAH was referring to: "And the King shall answer and say to them, truly I say to you, Inasmuch as you did it to one of the least of these My brothers, you have done it to Me. Then He also shall say to those on the left hand, Depart from Me... Truly I say to you, Inasmuch as you did not do it to one of the least of these, you did not do it to Me. And these shall go away into everlasting punishment, but the righteous into everlasting life." (Matthew 25: 40­41; 46 MKJV)

FEEDING THE LOST SHEEP Through YAHOWAH we have a great opportunity to reach the lost sheep around the world who also seek deeper truths. The more people we reach and instruct in YAHOWAH’s truth, the more splendour He gets, and His blessings will flow throughout the world. We conclude this chapter with the following summation concerning Immersion:

•

True immersions are done in YAHO­Hoshu­WAH’s saving name, placing us in the body of Messiah (Messiah).

•

"Immersion is from the Greek word meaning to immerse, dip, soak into a liquid so what is dipped takes on the qualities of what it is dipped into for example, cloth in dye or leather in tanning solution." (David Stern’s New Testament Commentary, Mat. 3:1)

•

Pouring (Greek cheo), sprinkling (rantizo), spraying are not an Immersion, (burial). It must be full body immersion in water.

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•

All immersions in Scripture were done by the presbytery or those specially called of YAHO­Hoshu­WAH. Immersion is a consecrated and serious event, entered into carefully, freely and joyfully.

•

Immersions not done in the saving name of YAHO­Hoshu­WAH are a type of John’s Immersion of repentance (Acts 19:1­5); done in sincerity, but lacking the full knowledge of YAHOWAH’s Great Mercy through His Wonderful Son YAHO­Hoshu­WAH. Only immersions into YAHO­Hoshu­WAH’s Name are immersions for salvation.

•

Spiritual gifts are given at Immersion (in small measure) through the laying on of hands of the Elders.

Therefore, one should seek to exercise his gift with a body of believers that is Biblically sound and continues reaching out to others in the true name and titles of YAHOWAH and YAHO­Hoshu­WAH the Messiah, the Anointed of YAHO, YAHOWAH.

YAHOWAH shows in His Word that immersion is vitally important for anyone who desires to keep the New Covenant Passover of YAHO­Hoshu­WAH. Unlike the Passover of the old Covenant, the Passover of the New Covenant requires spiritual obedience and offers the promise of eternal life. The ordinances of the New Covenant Passover are spiritual in nature and meaning. Here is a summary of those ordinances:

· · · · · · · · ·

YAHO­Hoshu­WAH the Messiah is the lamb of YAHOWAH – the true Passover offering The blood of YAHO­Hoshu­WAH – the blood of the new covenant – is applied to each believer for the forgiveness of sins Before participating, each believer must be immersed into the death of YAHO­Hoshu­WAH the Messiah by full immersion in water All participants, male and female must be spiritually circumcised in the heart by the indwelling of the Rowach Kodesh, which comes from YAHOWAH the Heavenly Father All must participate in the foot­washing, which symbolizes the renewal of the immersion covenant pledge to walk and follow the example of YAHO­Hoshu­WAH All must partake of the unleavened bread, which symbolizes the broken body of YAHO­Hoshu­WAH the Mashi­ YAHO All must partake of the wine, which symbolizes the blood of YAHO­Hoshu­WAH – the blood of the new covenant – for the forgiveness of past sins.

All must live by the commandments of YAHO­Hoshu­WAH our Saviour, as symbolized by eating the unleavened bread and drinking the wine All immersed true believers may partake of YAHOWAH’s Passover in the country where they live in accordance to scriptural laws (by permission of YAHOWAH and the bishop in charge, in fulfillment of YAHOWAH’s governmental structure in His Assembly).

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CONCLUSION

I would like to thank everyone who took the time to read and study this book, may YAHOWAH bless you as He blessed us. We thank YAHOWAH in YAHO­Hoshu­WAH’s name for allowing us to see the full truth of His Passover and when it should be observed.

It saddens us to think that one of our beloved sisters in the faith succumbed to the false 15 th Passover heresy in the name of pride and jealousy. This controversy was devastating to the 2 nd century assemblies, and it will continue to separate people from YAHOWAH in the future. Despite this storm, we in the Assembly of YAHOWAH the Eternal, will continue to hold on to YAHOWAH’s truth no matter what it may do to us; we must stand firm on the foundation of the Torah, the prophets and particularly on the example and words of YAHO­Hoshu­WAH Our Redeemer and Liberator. May YAHOWAH give us all the strength and power to stand up to Satan’s lies, Amen.

We take hope in the fact that this debate will not survive in the Coming Kingdom of YAHOWAH, and as Bishop of the One and Only Assembly of YAHOWAH the Eternal we are going to teach the people the proper way to observe His Passover despite other people’s hostility and misleading smooth talk.

It is firmly establish now in this Assembly that YAHOWAH instituted His Passover early on the 14 th during dusk/twilight; YAHOWAH “passed over” during the middle of the same night and the Israelites stayed in their homes all night and were instructed to burn any “leftovers” by dawn.

Sometime during the night after the first­born were destroyed by YAHOWAH, a messenger of Pharaoh’s met with Moses and told him they could leave, and it was during the time the Egyptians were mourning their losses that they gave the Israelites their gold and other precious things.

During the daylight hours of the 14 th Israel was instructed to rendezvous and gather together with their respected tribes, behind their standards (remember we are dealing with approximately 2­3 million people). It was during the 14 th day when Israel prepared unfermented cakes or bread, and left behind all their leaven in their house, making this a precursor to the future “preparation day” of the Old and New Covenant eras.

As sunset came and the 15 th day began, Moses and YAHO­Hoshu­WAH (Joshua) the Son of Nun started their journey; they led the children of Israel out of Egypt with a “high hand” in front of the Egyptians with joy and excitement “at night” during the 15 th .

This in a nutshell is how the whole incident happened according to the written Word of YAHOWAH. Study the material for yourselves, and bless Him who showing mercy upon His people so they may learn to obey and love Him in the proper name of His Son, YAHO­Hoshu­WAH! Amen Once more may YAHOWAH bless you and your families by giving you His Spirit of Truth, which is essential to be able to distinguish between right and wrong. Bless you all in YAHO­Hoshu­WAH’s Name and Authority, Amen.

Bishop Roman Sanchez, and the Assembly of Believers of YAHOWAH in YAHO­Hoshu­WAH's Name.

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Appendix One More information on Deut. 16 and YAHO­Hoshu­WAH’s Last Supper!

The following article has been modified by the Assembly of YAHOWAH the Eternal to reflect the true Family Name and titles of YAHOWAH and YAHO­Hoshu­WAH our Saviour. I encourage everyone to carefully read and study this as they will fully understand, from YAHOWAH’s Word, that YAHO­Hoshu­ WAH's “Last Supper,” was in fact the early 14 th day Passover of YAHOWAH and not a rehearsal, or a dummy run or dress rehearsal as one phony religious “teacher” here in Vancouver, BC, likes to teach!

In fact she goes so far as to say that YAHO­Hoshu­WAH words had “no power to bestow” anything that night, despite His rebuke to Peter that if he didn’t let him wash his feet, Peter wouldn’t make the kingdom. So without further a due I present the following, and the student can decide whether these profane 15 th Passover heretics are right or wrong (web source provide at the end of the quote, plus I’ve taken some liberty with the article by adding emphasis, verses, Greek text, and most importantly YAHOWAH’s name)!

How Can We Understand Deuteronomy 16:2 and 4?

Does “Passover” in Deuteronomy 16:1­4 refer exclusively to the Passover sacrifice, as some suggest? Further, does this passage of Deuteronomy mandate an end of the 14 th Pascal sacrifice?

[1] ¶ "Observe the month of Abib and celebrate the Passover to YAHOWAH your Almighty One, for in the month of Abib YAHOWAH your Almighty One brought you out of Egypt by night. [2] "You shall sacrifice the Passover to YAHOWAH your Almighty One from the flock and the herd, in the place where YAHOWAH chooses to establish His name. [3] "You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction (for you came out of the land of Egypt in haste), so that you may remember all the days of your life the day when you came out of the land of Egypt. [4] "For seven days no leaven shall be seen with you in all your territory, and none of the flesh which you sacrifice on the evening of the first day shall remain overnight until morning. [5] "You are not allowed to sacrifice the Passover in any of your towns which YAHOWAH your Almighty One is giving you; [6] but at the place where YAHOWAH your Almighty One chooses to establish His name, you shall sacrifice the Passover in the evening at sunset, at the time that you came out of Egypt. [7] "You shall cook and eat it in the place which YAHOWAH your Almighty One chooses. In the morning you are to return to your tents. [8] "Six days you shall eat unleavened bread, and on the seventh day there shall be a solemn assembly to YAHOWAH your Almighty One; you shall do no work on it.” (Deuteronomy 16:1­8) To begin, the “sacrifice” in verse 2 above cannot refer only to the specific 14 th day Passover sacrifice. This is evident for two reasons.

First: the Hebrew word translated “herd” (baqar) is not used to refer to sheep or goats, but only to larger cattle.

YAHOWAH’s instructions make clear that cows and bulls are not acceptable for the 14 th day Passover sacrifice. TWOT differentiates between the two Hebrew words used in verse 2, clarifying that “flock” (so’ n) refers to the smaller cattle (sheep and goats) while “herd” ( baqar) refers to the larger cattle (draft animals, bulls, cows, calves and heifers): 274a (baqar) cattle, herd, ox. . . .Though baqar refers to draught animals such as oxen, the term is used for domestic cattle, including bulls, cows, heifers and calves. baqar is distinguished from “flock” (so’ n) which denotes small cattle such as sheep and goats.[11] Here are the two Hebrew words, from the New American Standard Exhaustive Concordance: H1241. baqar, [133a]; from H1239; cattle, herd, an ox:­­ [translated in Scripture as]: ­­ bull(1), bull*(21), bulls*(5), bulls(9), calf*(2), calves*(1), cattle(13), cow's(1), cows(1), herd(20), herds(27), ox(3), oxen(68).

H6629. tson, [838a]; from an unused word; small cattle, sheep and goats, flock:­­ [translated in Scripture as]: ­­ flock(102), flocks(58), lambs(m)(1), lambs*(2), sheep(99), Sheep(3), sheepfolds*(3), sheepshearers*(1).[12]

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The second reason that the “sacrifice” in Deuteronomy 16: 2 cannot refer only to the specific 14 th day Passover sacrifice is that the passage continues, “You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction (for you came out of the land of Egypt in haste), so that you may remember all the days of your life the day when you came out of the land of Egypt.” (Deuteronomy 16:3) Is “it” in verse 3 the 14 th day Passover sacrifice? No, absolutely not. The Passover cannot be kept over to eat “for seven days.” None of the 14 th day Passover sacrifice is allowed to remain through the morning.

'And you shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight. … [10] 'And you shall not leave any of it over until morning, but whatever is left of it until morning, you shall burn with fire. 'Now you shall eat it in this manner: with your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste – it is YAHOWAH’s Passover. (Exodus 12:6, 10­11) "You shall not offer the blood of My sacrifice with leavened bread, nor is the sacrifice of the Feast of the Passover to be left over until morning. (Exodus 34:25) So does “the flesh which you sacrifice on the evening of the first day” (verse 4 of Deuteronomy 16) then refer to the Passover sacrifice? Indeed yes. How then are we to understand this with what we have already learned?

Comment: I would like to remind the esteemed reader that according to the Greek Text, as explained by Mr. Coulter in his book, The Christian Passover, the phrase “Now on the first day of Unleavened Bread...” hasn’t been translated properly in the KJV. Please refer back to our ealier discussion on the subject which shows the text should read “the first of the unleavened,” which refers to the 14 th day of Abib. Let’s continue on with our quote...

Let’s compare the fascinating similarity of language used in the New Testament Gospels: Now on the first [day] of Unleavened Bread the disciples came to YAHO­Hoshu­WAH and asked, "Where do You want us to prepare for You to eat the Passover?" (Matthew 26:17) By any reckoning, this day could not have been the 15 th – the holy day which officially begins the actual seven­day Feast of Unleavened Bread – when the disciples asked this question, because even the traditional Jews would already have been eating the Passover at that juncture. The following verses clarify further: Then came the [first] day of Unleavened Bread on which the Passover [lamb] had to be sacrificed. (Luke 22:7) On the first day of Unleavened Bread, when the Passover [lamb] was being sacrificed, His disciples *said to Him, "Where do You want us to go and prepare for You to eat the Passover?" (Mark 14:12) Notice how this last verse is rendered in Young’s Literal Translation: And the first day of the unleavened food, when they were killing the passover, his disciples say to him, 'Where wilt thou, that, having gone, we may prepare, that thou mayest eat the passover?' (Mark 14:12 YLT)[13] As it is rendered in the Young’s, the above verse suggests that “they” who were killing the Passover lamb can easily refer to Christ’s own disciples, and not necessarily to the majority of Jews, who slaughtered the lambs much later on the 14 th , as is clear from John’s account below: One of the slaves of the high priest, being a relative of the one whose ear Peter cut off, said, "Did I not see you in the garden with Him?" Peter therefore denied it again; and immediately a cock crowed. They led Jesus therefore from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium in order that they might not be defiled, but might eat the Passover. (John 18:26­28) Now it was the day of preparation for the Passover; it was about the sixth hour. And he [Pilate] said to the Jews, "Behold, your King!" (John 19:14)

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No one (so far as I know!) believes that the Passover lambs were killed on the 15 th , the first of the seven actual days of Unleavened Bread. The Passover lambs (or goats) were always slaughtered on the day before – on the 14 th .

Clearly then, the Gospel accounts are using the phrase “first day of Unleavened Bread,” (on which the Passover lamb had to be sacrificed) loosely, quite definitely describing the fourteenth day of the first month, although the seven actual Days of Unleavened Bread do not officially begin until the fifteenth!

'In the first month, on the fourteenth day of the month at twilight is YAHOWAH’s Passover. 'Then on the fifteenth day of the same month there is the Feast of Unleavened Bread to YAHOWAH; for seven days you shall eat unleavened bread. (Leviticus 23:5­6) These New Testament verses reflect a non­technical, broad, or encompassing, use of the terms “first” or “first day” and “Unleavened Bread.”

Similarly, we have seen that Deuteronomy 16 compared to other more specific and definitive passages of Scripture, uses language in a broader and more encompassing sense: More than the 14 th day Passover sacrifice itself is alluded to in the passage, because the 14 th day Passover could come only from the flock, not from the herd (verse 2).

In verse 3, "You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread…” cannot refer only to the 14 th day Passover sacrifice, since it could not be eaten “for seven days.”

Although the restriction in verse 4, “…none of the flesh which you sacrifice … shall remain overnight until morning” might otherwise apply to thanksgiving peace offerings (compare Leviticus 7:12­15), the thank offerings specifically required leavened grain offerings (along with the unleavened); thus we must reasonably presume that thanksgiving offerings would not have been offered during the Days of Unleavened Bread.

Therefore, given the facts which we do have, it seems certain that the sacrifice of Deuteronomy 16:4 – "the flesh which you sacrifice on the evening of the first day” – does indeed refer to the 14 th day Passover sacrifice, and, as we have seen, in a manner entirely concurrent with the New Testament Gospel record.

Although proponents of Judaism employ this passage of Deuteronomy 16 to argue for an end of 14 th / beginning of 15 th Passover observance, they do so ignoring significant aspects of the passage and denying themselves the corroborating witness of the Gospel accounts.

How Is the Passover Described in Scripture?

Copied in the two sections below are all of the uses of the term “Passover” in the Hebrew and Greek Scriptures. What can we expect to find?

Consistently, where any date is mentioned, the Passover is described as “the fourteenth,” not “the fifteenth.”

It is also clear that in some passages “Passover” is used in the narrow sense of the sacrifice itself, in other passages to refer the fourteenth day of the first month, and elsewhere in the broader sense of the entire 8­day festival period that includes the Days of Unleavened Bread.

The traditional Jewish approach of sacrificing the Passover lambs late in the day (beginning mid­afternoon of the 14 th ) conflicts with the Biblical instructions. It conflicts with the Biblical instruction for observing the Passover at “sunset” and “in the evening” (or “at even”), and conflicts too with the Scriptural understanding of “between the two evenings,” based upon Exodus 16. As would likewise be a flaw of the Karaite Jewish dogma, such an approach leaves most (or all) of the preparation and certainly the Passover meal to fall on the 15 th .

In Scripture, we find that the narrower use of “Passover” can be said usually to refer to the sacrifice and everything else that was part of the sacrifice, including the roasting and the eating. (Of course the broadest use of the term refers to the entire period including the Days of Unleavened Bread.)

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Does Scripture even allow for only the sacrifice to be on the 14 th , with the rest of the observance being on the 15 th ? Does the command for “observance” (“you shall observe it”) refer only to the sacrificial slaughter?

We might ask, in this context, how much of the 14 th was taken up with YAHO­Hoshu­WAH's [offering]?

Was His [offering] merely His death on the afternoon of the 14 th ? Was His [offering] perhaps the period of time between His “capture” late that night, and His death on the following afternoon?

Or instead, do we find YAHO­Hoshu­WAH’s [offering] encompassing almost the entire 24­hour Passover day – beginning with the meal with His disciples, when He washed the feet of all of the disciples, including Judas; when He became “troubled in Spirit” knowing that Judas would betray Him; when He prophesied that Peter would deny knowing Him three times that night; when He prophesied that all His disciples would abandon Him; when He broke the bread that symbolized His torture; when He blessed the wine that pictured His lifeblood; when He “… began to be very distressed and troubled… and… said to them, "My soul is deeply grieved to the point of death…” (Mark 14:33­34); when the disciples couldn’t stay awake while He prayed; when He sweated blood because of the emotional stress; when Judas betrayed Him; when all His disciples abandoned Him? Then came abuse, a mockery of law and justice, verbal, emotional and physical torture, shame (at a human level), utter rejection, and a prolonged and torturous death.

Surely our grief’s He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of YAHOWAH, and afflicted. But He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well­being fell upon Him, and by His scourging we are healed. (Isaiah 53:4­5) To be sure, the penalties for sin, which the Messiah paid in our stead, absolutely do include death. However, Scripture establishes that additionally, YAHO­Hoshu­WAH suffered on that day abandonment, excruciating torture and terrible abuse for our iniquities.

Passover in the Hebrew Scriptures ’You shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight. (Exodus 12:6) In the first month, on the fourteenth day of the month at twilight is YAHOWAH’s Passover. (Leviticus 23:5) "Now, let the sons of Israel observe the Passover at its appointed time. "On the fourteenth day of this month, at twilight, you shall observe it at its appointed time; you shall observe it according to all its statutes and according to all its ordinances." So Moses told the sons of Israel to observe the Passover. They observed the Passover in the first month, on the fourteenth day of the month, at twilight, in the wilderness of Sinai; according to all that the YAHOWAH had commanded Moses, so the sons of Israel did. (Numbers 9:2­5) "Speak to the sons of Israel, saying, ‘If any one of you or of your generations becomes unclean because of a dead person, or is on a distant journey, he may, however, observe the Passover to the YAHOWAH. ‘In the second month on the fourteenth day at twilight, they shall observe it; they shall eat it with unleavened bread and bitter herbs.” (Numbers 9:10­11) ’Then on the fourteenth day of the first month shall be the YAHOWAH’s Passover. (Numbers 28:16) They journeyed from Rameses in the first month, on the fifteenth day of the first month; on the next day after the Passover the sons of Israel started out boldly in the sight of all the Egyptians, while the Egyptians were burying all their firstborn whom the YAHOWAH had struck down among them. The YAHOWAH had also executed judgments on their gods.” (Numbers 33:3­4) But at the place where YAHOWAH your Almighty One chooses to establish His name, you shall sacrifice the Passover in the evening at sunset, at the time [or season] that you came out of Egypt. (Deuteronomy 16:6) While the sons of Israel camped at Gilgal they observed the Passover on the evening of the fourteenth day of the month on the desert plains of Jericho. On the day after the Passover, on that very day, they ate some of the produce of the land, unleavened cakes and parched grain. The manna ceased on the day after they had eaten some of the produce of the land, so that the sons of Israel no longer had manna, but they ate some of the yield of the land of Canaan during that year. (Joshua 5:10­12)

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Then they slaughtered the Passover lambs on the fourteenth of the second month. And the priests and Levites were ashamed of themselves, and consecrated themselves and brought burnt offerings to the house of YAHOWAH. (2 Chronicles 30:15) Then Josiah celebrated the Passover to the YAHOWAH in Jerusalem, and they slaughtered the Passover animals on the fourteenth day of the first month. (2 Chronicles 35:1) The exiles observed the Passover on the fourteenth of the first month. (Ezra 6:19) "In the first month, on the fourteenth day of the month, you shall have the Passover, a feast of seven days; unleavened bread shall be eaten.” (Ezekiel 45:21) Note: The Passover (sacrifice) of the 14 th is not “a feast of seven days.” The LXX seems to address this question, by attaching “feast” to “Passover,” and separating with a semicolon the “seven days” to “eat unleavened bread.”

“And in the first month, on the fourteenth day of the month, ye shall have the feast of the passover; seven days shall ye eat unleavened bread.” (Ezekiel 45:21 LXX)[14] Perhaps the following is another way of phrasing it to make it understandable in English: “In the first month, on the fourteenth day of the month, you shall have the Passover, {AND or ALSO} a feast of seven days; unleavened bread shall be eaten.” (Ezekiel 45:21, with text in curly brackets added)

Passover in the Greek Scriptures ”You know that after two days the Passover is coming, and the Son of Man is to be handed over for crucifixion.” (Matthew 26:2) ¶ Now on the first of Unleavened Bread the disciples came to YAHO­Hoshu­WAH and asked, "Where do You want us to prepare for You to eat the Passover?" And He said, "Go into the city to a certain man, and say to him, ‘The Teacher says, "My time is near; I am to keep the Passover at your house with My disciples." The disciples did as YAHO­Hoshu­WAH had directed them; and they prepared the Passover. Now when evening came, YAHO­Hoshu­WAH was reclining at the table with the twelve disciples. As they were eating, He said, "Truly I say to you that one of you will betray Me." Being deeply grieved, they each one began to say to Him, "Surely not I, Master?" And He answered, "He who dipped his hand with Me in the bowl is the one who will betray Me. "The Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born." And Judas, who was betraying Him, said, "Surely it is not I, Rabbi?" YAHO­Hoshu­WAH *said to him, "You have said it yourself." ¶ While they were eating, YAHO­Hoshu­WAH took some bread, and after a blessing, He broke it and gave it to the disciples, and said, "Take, eat; this is My body." And when He had taken a cup and given thanks, He gave it to them, saying, "Drink from it, all of you; for this is My blood of the covenant, which is poured out for many for forgiveness of sins. "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom." After singing a hymn, they went out to the Mount of Olives.” (Matthew 26:17­30) Now the Passover and Unleavened Bread were two days away; and the chief priests and the scribes were seeking how to seize Him by stealth and kill Him; (Mark 14:1) ¶ On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples *said to Him, "Where do You want us to go and prepare for You to eat the Passover?" And He *sent two of His disciples and *said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him; and wherever he enters, say to the owner of the house, ‘The Teacher says, "Where is My guest room in which I may eat the Passover with My disciples?"‘ "And he himself will show you a large upper room furnished and ready; prepare for us there." The disciples went out and came to the city, and found it just as He had told them; and they prepared the Passover. When it was evening He *came with the twelve. As they were reclining at the table and eating, YAHO­Hoshu­WAH said, "Truly I say to you that one of you will betray Me— one who is eating with Me." They began to be grieved and to say to Him one by one, "Surely not I?" And He said to them, "It is one of the twelve, one who dips with Me in the bowl. "For the Son of Man is to go just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born." While they were eating, He took some bread, and after a blessing He broke it, and gave it to them, and said, "Take it; this is My body." And when He had taken a cup and given thanks, He

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gave it to them, and they all drank from it. And He said to them, "This is My blood of the covenant, which is poured out for many. "Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of YAHOWAH." After singing a hymn, they went out to the Mount of Olives. (Mark 14:12­26) YAHO­Hoshu­WAH is our Passover (see 1 Corinthians 5:7 below). He introduced the new Passover emblems at this meal.

Now His parents went to Jerusalem every year at the Feast of the Passover. (Luke 2:41) Now the Feast of Unleavened Bread, which is called the Passover, was approaching. (Luke 22:1) ¶ Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed. And YAHO­ Hoshu­WAH sent Peter and John, saying, "Go and prepare the Passover for us, so that we may eat it." They said to Him, "Where do You want us to prepare it?" And He said to them, "When you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house that he enters. "And you shall say to the owner of the house, ‘The Teacher says to you, "Where is the guest room in which I may eat the Passover with My disciples?"‘ "And he will show you a large, furnished upper room; prepare it there." And they left and found everything just as He had told them; and they prepared the Passover. When the hour had come, He reclined at the table, and the apostles with Him. And He said to them, "I have earnestly desired to eat this Passover with you before I suffer; for I say to you, I shall never again eat it until it is fulfilled in the kingdom of YAHOWAH." And when He had taken a cup and given thanks, He said, "Take this and share it among yourselves; for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of YAHOWAH comes." And when He had taken some bread and given thanks, He broke it and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me." And in the same way He took the cup after they had eaten, saying, "This cup which is poured out for you is the new covenant in My blood. ¶ "But behold, the hand of the one betraying Me is with Mine on the table. "For indeed, the Son of Man is going as it has been determined; but woe to that man by whom He is betrayed!" And they began to discuss among themselves which one of them it might be who was going to do this thing. And there arose also a dispute among them as to which one of them was regarded to be greatest. And He said to them, "The kings of the Gentiles lord it over them; and those who have authority over them are called ‘Benefactors.’ "But it is not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant. "For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines at the table? But I am among you as the one who serves. "You are those who have stood by Me in My trials; and just as My Father has granted Me a kingdom, I grant you that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel. "Simon, Simon, behold, Satan has demanded permission to sift you like wheat; but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers." But he said to Him, "Master, with You I am ready to go both to prison and to death!" And He said, "I say to you, Peter, the rooster will not crow today until you have denied three times that you know Me." And He said to them, "When I sent you out without money belt and bag and sandals, you did not lack anything, did you?" They said, "No, nothing." And He said to them, "But now, whoever has a money belt is to take it along, likewise also a bag, and whoever has no sword is to sell his coat and buy one. "For I tell you that this which is written must be fulfilled in Me, ‘AND HE WAS NUMBERED WITH TRANSGRESSORS’; for that which refers to Me has its fulfillment." They said, "Master, look, here are two swords." And He said to them, "It is enough." ¶ And He came out and proceeded as was His custom to the Mount of Olives; and the disciples also followed Him. (Luke 22:7­39) The Passover of the Jews was near, and YAHO­Hoshu­WAH went up to Jerusalem. (John 2:13) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (John 2:23) Now the Passover, the feast of the Jews, was near. (John 6:4) Now the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover to purify themselves. (John 11:55) YAHO­Hoshu­WAH, therefore, six days before the Passover, came to Bethany where Lazarus was, whom YAHO­ Hoshu­WAH had raised from the dead. (John 12:1) ¶ Now before the Feast of the Passover, YAHO­Hoshu­WAH knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end.

During supper, the devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him,

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YAHO­Hoshu­WAH , knowing that the Father had given all things into His hands, and that He had come forth from YAHOWAH and was going back to YAHOWAH, *got up from supper, and *laid aside His garments; and taking a towel, He girded Himself. Then He *poured water into the basin, and began to wash the disciples’ feet and to wipe them with the towel with which He was girded.” (John 13:1­5) “The Feast of the Passover” can refer to the entire period, not just to the Passover itself, as we can see from John’s usages, above.

Then they *led YAHO­Hoshu­WAH from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. (John 18:28) "But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?" (John 18:39) Now it was the day of preparation for the Passover; it was about the sixth hour. And he *said to the Jews, "Behold, your King!" (John 19:14) When he saw that it pleased the Jews, he proceeded to arrest Peter also. Now it was during the days of Unleavened Bread. When he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him, intending after the Passover to bring him out before the people. (Acts 12:3­4) Note in the verses immediately above, that “Passover” is treated as synonymous with the Days of Unleavened Bread.

Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Messiah our Passover also has been [offered up]. (1Corinthians 5:7) By faith he kept the Passover and the sprinkling of the blood, so that he who destroyed the firstborn would not touch them. (Hebrews 11:28)

Was the “Last Supper” a True Passover Meal?

In preface to this question, we should mention that YAHO­Hoshu­WAH's final “Passover” meal with the 12 apostles was definitely a full meal. The Greek term used in the Gospels and in 1 Corinthians describing that supper is diepnon, which means “the chief meal of the day.” For a discussion of this fact, please see the article on the www.BelovedofGod.org Web site, entitled: “The Christian Passover: The Real Lord’s Supper.” Yet was the meal a true Passover meal – an actual observance of the 14 th day Passover sacrifice?

Let’s refocus for a moment upon how YAHO­Hoshu­WAH and the disciples describe the meal that they shared. What words do they use, between themselves, and to others? What would any religious Jew understand if he/she heard or read these words?

1.

YAHO­Hoshu­WAH, speaking to the apostles, repeatedly called it “the Passover.”

2.

The apostles called it “the Passover” when speaking to YAHO­Hoshu­WAH.

3.

YAHO­Hoshu­WAH message via the apostles to the householder was that He was going to “eat the Passover.”

Certainly He wasn’t deceiving the householder.

4.

The apostles “prepared the Passover.”

5.

YAHO­Hoshu­WAH said, “I have earnestly desired to eat this Passover with you before I suffer.”

6.

YAHO­Hoshu­WAH attested that He would “never again eat it [this Passover] until it is fulfilled in the Kingdom of YAHOWAH.

7.

When we examine what is known of the traditional Passover meal at the time of YAHO­Hoshu­WAH, we see that several elements of the traditional Passover meal are documented in the meal of YAHO­Hoshu­WAH with the twelve – reclining during the meal, more than one serving of wine, the bread, the dip, the teaching and

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conversation, and the inclusion of singing.[15] Although certain of these elements were not exclusive to the Passover meal, they were heavily associated with it.[16] While we must objectively consider the evidence of history, we must not set history or tradition over the words of YAHO­ Hoshu­WAH and Scripture. What the bulk of the Jews were doing at that time in their practice of the Passover does not govern proper practice, and does not arbitrarily determine the proper understanding of Scripture. The practices of the Jews may or may not be in accord with Scripture. If something must be reconciled, we must seek to reconcile differing elements with what YAHOWAH tells us in the Bible, not the other way around.

Given the above, could there be some possibility that the intent of Scripture in the instances where “the Passover” of YAHO­Hoshu­WAH with the twelve is mentioned, that we should instead infer something along the lines of “during,” “on” or “for” “this Passover day,” in a much more general sense, merely of time spent together at a meal on that day, rather than of the specific 14 th day Passover sacrificial meal? Such a view would suggest the possibility that the “Passover” of YAHO­Hoshu­WAH with the disciples wasn’t a true Passover meal, but rather a meal that happened to occur on Passover day (or potentially on another day during the Passover festival period).

What will we find in the New Testament Greek? Vine, in his You Can Learn New Testament Greek, offers a helpful tidbit for us to begin: We are now in a position to consider the forms of the definite article “the” (there is no indefinite article ‘a’).[17] Thus, in New Testament Greek usage, we learn that where in English we would use “a” or “an,” the Greek simply omits the use of any article.[18] For example: in the Greek, there is no distinction between receiving “an honor” and receiving “honor.” Both would be rendered simply as “honor.” That is, unless we want to convey that a person is receiving a specific honor – “the honor” – in which case the singular, accusative, feminine definite article to signify “the” (thn or thn) would be used.[19] Presented below are all of the New Testament occurrences where the word “Passover” describes, or seems to describe, the Last Supper, together with the various forms of the Greek article used in conjunction with each such instance of “Passover.” As we will see, every “Passover” reference to the Last Supper includes some form of the definite article “the.”

“The” to (to) – the definite article “the,” singular, nominative or accusative, neuter, “the” The following Last Supper verses use this form: Now on the first day of Unleavened Bread the disciples came to YAHO­Hoshu­WAH and asked, "Where do You want us to prepare for You to eat the Passover?" And He said, "Go into the city to a certain man, and say to him, ‘The Teacher says, "My time is near; I am to keep the Passover at your house with My disciples."‘" The disciples did as YAHO­Hoshu­WAH had directed them; and they prepared the Passover.” (Matthew 26:17­19) Important Note: Here above, and in many of the following passages, we read such phrases as “eat the Passover,” “keep the Passover,” and “prepare the Passover.”

In addition to the consistent use of the definite article “the”: in all of these references to the Last Supper, Greek prepositions such as en (en), that would indicate an intent of “during,” “for, ” or “on” (for example, “eat during this Passover day” or “prepare for {or on} this Passover day”), are strikingly absent.

To briefly illustrate the contrast, conveniently there is a verse describing an earlier Passover in the life of [YAHO­Hoshu­ WAH], where we do see the Greek use of a preposition attached, both to “the Passover” [not translated] and to “the [Passover/ Unleavened Bread] feast.”

Now when He was in Jerusalem [while or within or during {en ( en ) although here not translated into the English}] at the Passover, during [en ( en )] the feast, many believed in His name, observing His signs which He was doing. (John 2:23)

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Wv de hn (5713) en toiv Ierosolumoiv en tw| pasxa en th| eorth|, polloi episteusan (5656) eiv to onoma autou, qewrountev (5723) autou ta shmeia a epoiei; (5707) Yet in the references to the Last Supper, universally we find “the Passover” as the direct object wherever a verb precedes it, with no preposition.

On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples *said to Him, "Where do You want us to go and prepare for You to eat the Passover?" And He *sent two of His disciples and *said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him; and wherever he enters, say to the owner of the house, ‘The Teacher says, "Where is My guest room in which I may eat the Passover with My disciples?"‘ "And he himself will show you a large upper room furnished and ready; prepare for us there." The disciples went out and came to the city, and found it just as He had told them; and they prepared the Passover.” (Mark 14:12­16) Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed. And YAHO­ Hoshu­WAH sent Peter and John, saying, "Go and prepare the Passover for us, so that we may eat it." They said to Him, "Where do You want us to prepare it?" And He said to them, "When you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house that he enters. "And you shall say to the owner of the house, ‘The Teacher says to you, "Where is the guest room in which I may eat the Passover with My disciples?"‘ "And he will show you a large, furnished upper room; prepare it there." And they left and found everything just as He had told them; and they prepared the Passover. When the hour had come, He reclined at the table, and the apostles with Him. And He said to them, "I have earnestly desired to eat this [the] Passover with you before I suffer; for I say to you, I shall never again eat it until it is fulfilled in the kingdom of YAHOWAH." (Luke 22:7­16)

Note regarding Luke 22:15 “this Passover”: The Greek here is literally “this the Passover,”touto to pasca <(touto to pasca).[20] touto (touto) is the singular nominative neuter form of “this” and always agrees with the noun which it qualifies, “and the noun always has the article, which, however, is not translated” into English.[21] Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Messiah our Passover also has been sacrificed.” (1Corinthians 5:7) Here is the above verse as rendered in Young’s Literal Translation: Cleanse out, therefore, the old leaven, that ye may be a new lump, according as ye are unleavened, for also our Passover for us was sacrificed—Messiah, (1Corinthians 5:7 YLT)[22] In the above verse, the words translated in the NASB “our Passover,” in the Greek are to pasca hmwn (to pasca emon)[23] “the Passover our [or, of us].” It might be alternatively rendered in English as “the Passover of us.”

By faith he kept the Passover and the sprinkling of the blood, so that he who destroyed the firstborn would not touch them. (Hebrews 11:28) “Of The” tou (tou) – the definite article “the,” singular, genitive, neuter, “of the” The following Last Supper verse uses this form: Now before the Feast of the Passover, YAHO­Hoshu­WAH knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end.

And during supper, the devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him, (John 13:1­2) No Article Used

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In fact, there is one and only one New Testament reference to “Passover” in any context which does omit the definite article “the.” However, that Gospel’s author, Luke, overtly states that he is referring to the broader festival period; therefore, not to the Last Supper.

Now the Feast of Unleavened Bread, which is called the Passover, was approaching. (Luke 22:1) In the above verse, “the” and “which” (underlined) are the feminine definite article, referring to “Feast,” a feminine noun. In this verse, the word “the” immediately preceding “Passover” does not exist in the Greek. Here is the verse as rendered in Young’s Literal Translation: And the feast of the unleavened food was coming nigh, that is called Passover, (Luke 22:1 YLT)

Hggizen (5707) de h eorth twn azumwn h legomenh (5746) pasxa.

Returning to our earlier question, from the above search of the Greek we see no evidence whatsoever of any reason to infer that YAHO­Hoshu­WAH's Passover meal with the twelve apostles was anything other than the 14 th day Passover sacrificial meal.

Nevertheless, perhaps for some of us, a couple of questions may yet remain: How do we understand John’s record of the disciples “supposing, because Judas had the money box, that YAHO­Hoshu­WAH was saying to him, ‘Buy the things we have need of for the feast’”? (Quote taken from John 13:39.)

First, let’s look at “the feast.” Which “feast”? What is meant by the term? Perhaps the translation of the Greek into the English word "feast" creates some confusion here. The Greek is heortē, which is a reasonable equivalent to the Hebrew chag, or to the English "festival."

Elsewhere within the Gospels, the apostle John uses the same term (heortē) to refer to the Feast of Tabernacles (see John 7:2). John obviously refers to the 7 day Festival , not to a mere banquet. Luke, too, uses heortē, pertaining to the festival which follows immediately on the heels of the Passover day – the 7­day Feast of Unleavened Bread: Now the Feast of Unleavened Bread, which is called the Passover, was approaching. (Luke 22:1) Thus, we can logically surmise that “the feast” for which the disciples supposed Judas was buying provisions, was the 7­ day Feast of Unleavened Bread.

Going on, we have already established that the Passover meal of YAHO­Hoshu­WAH and the disciples transpired at the

beginning of the 14 th . It was not on the Holy Day (the 15 th , which begins the Feast of Unleavened Bread.)

Another question which some ask is: “If the meal was a true Passover, why is the sacrificial lamb (or goat) not explicitly mentioned in the Gospel accounts?”

First, as we have already discussed, perhaps Mark’s reference to “when they were killing the Passover” (Mark 14:12) does explicitly refer to YAHO­Hoshu­WAH's disciples slaughtering a Passover lamb for their Last Supper.

Moreover, apart from the above, Edersheim interestingly observes: … it is a curious coincidence that throughout the whole Mishnic account of the Pascal Supper there is only one isolated reference to the lamb – a circumstance so striking, that, for example, Caspari has argued from it that ordinarily this meal was what he calls ‘a meal of unleavened bread,’ and that in the majority of cases there was no Passover­lamb at all! I state the reference drawn by Dr. Caspari, but there can scarcely be any occasion for replying to it.[25] Additionally, any lack of direct mention of the lamb in the Gospel accounts can easily be understood as natural, as it would certainly have been presumed as a given by the authors’ many references to the meal as “the Passover,” including Luke’s attestation of YAHO­Hoshu­WAH earnest desire to “eat this the Passover.”

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Being fully confident that YAHO­Hoshu­WAH's final Pascal Supper with the twelve was indeed a true Passover sacrificial meal observed at the beginning of the fourteenth day of the first month, there is one additional matter that needs to be addressed.

Conclusion

YAHOWAH is not confused about when He requires us to observe the Passover. YAHOWAH is a loving Father, abundant in mercies. He has not left us groping in the dark; YAHOWAH has given us a sure way to discern the properly appointed time of this vital memorial.

Upon careful examination of the evidence found in the instruction and language of Scripture, we can have absolute faith and confidence that we must observe the Passover at the same time as did our Master YAHO­Hoshu­WAH with His disciples.

As it has from the start, this YAHOWAH­designated time begins “between the two evenings,” just after sunset at the beginning of the 14 th day of the first month, the month of Abib.

[1] For additional information, please see “You Can Understand God’s Calendar!” article series available on the www.BelovedofGod.org Web Site.

[2] Edersheim, Alfred. THE TEMPLE: ITS MINISTRY AND SERVICES, Updated Edition; Hedrickson Publishers, Peabody MA; 1994; Chapter 11, p. 165.

[3] Gesenius, Wilhelm. Hebrew and Chaldee Lexicon to the Old Testament Scriptures; Wm. B. Eerdmans Publishing Company, Grand Rapids, MI; 1949; p. 652.

[4] Ibid.

[5] BROWN­DRIVER­BRIGGS HEBREW AND ENGLISH LEXICON (BDB); Brown, Driver, and Briggs; Hendrickson Publishers; Peabody, Massachusetts; 1906, 2000.

[6] THEOLOGICAL WORDBOOK OF THE OLD TESTAMENT; Harris, Archer, and Waltke; Moody Press; Chicago; 1980.

[7] VINE'S COMPLETE EXPOSITORY DICTIONARY OF OLD AND NEW TESTAMENT WORDS; Vine, Unger, and White; Thomas Nelson Publishers, Nashville; 1984, 1996.

[8] TWOT; op. cit.

[9] New American Standard Exhaustive Concordance of the Bible; The Lockman Foundation; 1981.

[10] “Passover and Matzot (Unleavened Bread)”; World Karaite Movement (R.A.); 1998­2002.

[11] TWOT, op. cit.

[12] NASB Concordance, op. cit.

[13] Young, Robert. Young’s Literal Translation of the Holy Bible; Baker Book House; Grand Rapids, MI; 1956.

[14] THE SEPTUAGINT WITH APOCRYPHA: GREEK AND ENGLISH; Brenton, Sir Lancelot C. L., trans.; Hendrickson Publishers; Peabody, Massachusetts; 2001.

[15] Edersheim, op. cit., “The Paschal Feast and the Lord’s Supper”; pp.180­196.

[16] Cooper, John. Eat and Be Satisfied: A Social History of Jewish Food; Jason Aronson Inc.;Northvale, NJ; 1993; pp. 68­76.

[17] Vine, W.E. Vine’s You Can Learn New Testament Greek, Thomas Nelson Publishers; Nashville, TN; 1997; p. 10.

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[18] Ibid., p. 11.

[19] Ibid., pp. 10­11.

[20] Hodges, Zane C. and Farstad, Arthur L., eds.;The Greek New Testament According to the Majority Text; Thomas Nelson Publishers; Nashville, TN; 1985.

[21] Vine, W.E. Vine’s You Can Learn New Testament Greek, op. cit., p. 17.

[22] Young, op. cit.

[23] Hodges and Farstad, op. cit.

[24] Young, op. cit.

[25] Edersheim, op. cit.; “Appendix: Did the Lord Institute His “Supper” on the Paschal Night?”; p. 316.

[26] Josephus, Flavius. Antiquities of the Jews, III 6.6 [27] Ibid., III 10.7

http://www.belovedofgod.org/paper­passoverwhen.html#_ednref26

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Appendix Two

Tenth Plague: Death Of The Firstborn (Ex. 11:1–12:30)

This tenth plague was potentially more devastating that all of the other plagues put together.

This plague was also very selective—it destroyed only the Egyptians firstborn males, whether human or animal. YAHOWAH told Moses (Hebrew, Moshech) that, “About midnight I will go out into the midst of Egypt; and all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on his throne, even to the firstborn of the maidservant who is behind the hand mill, and all the firstborn of the beasts” (Ex. 11:4–5). The Israelites and the entire male population of the nation were to be exempt from this plague, IF they followed the instructions given to Moshech. The instructions were very straight forward, for all the Israelite males were to kill a lamb less than a year old, and apply it’s blood on the door­frame of their houses, roast it over a fire and eat it. Only then would YAHOWAH be selective and not kill their firstborn. The firstborn was not only an heir of a double portion of his father’s inheritance, but represented special qualities of life (cf. Gen. 49:3). The law of primogeniture decreed that the firstborn son would inherit the major portion of a family estate when the father died (Deut. 21:17). The death of the firstborn son would cripple a family legally and emotionally.

The story of the plagues is summarized in several Psalms, including Psalms 78:44– 51, and again in Psalms 105:28–36 (but the plagues are not listed in chronological order). In Psalms 135:8 and 136:10 the death of the firstborn is the only plague mentioned at all, probably because this plague made a greater impression of future generations.

Therefore, in Bible writings, the tenth plague can stand for all of the plagues because it was the most memorable (cf. Heb. 11:28).

This plague was directed against “all of the mighty ones of Egypt” (Ex. 12:12) and would show the total inability of the mighty ones of Egypt to protect their subjects. In the face of unparalleled tragedy, “all of the mighty ones of Egypt” were silent. Where was Meskhenet, the goddess (female mighty­ones) who presided at the birth of children? Where was Hathor, one of the seven deities who attended the birth of children? Where was Min, the almighty one of procreation? Where was Isis, the goddess (female mighty­ ones) of fertility? Where was Selket, the guardian of life? Where was Renenutet, the cobra­goddess (female mighty­ones) and guardian of Pharaoh?

We see the great mercy of YAHOWAH on the night of the 14 th when he gave instructions for the salvation of all the firstborn of Israel. Today we celebrate the New Covenant emblems of the matzo (unleavened) bread and wine, to celebrate, as a memorial, the great offering of our Passover lamb, the Saviour YAHO­ Hoshu­WAH. We celebrate this all­important festival memorial on the night of the 14 th in great hope that YAHOWAH will show mercy on us. May we follow the example of Our Saviour in faith and obedience to His laws (torah).

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Appendix Three

Logistics of the Exodus Head 'Em Up and Move 'Em Out! By Mike Ford, Forerunner, March 1994 Imagine you are the logistics officer in charge of moving and supplying 2.5 million troops housed over a 450 square mile area. Your job is to gather them at a preset, central staging area, line them up by division and march them off. Of course, you also have the numerous assorted baggage that goes with this many people—equipment, food and other supplies.

Additionally, you must do this without mechanical or electronic help. No cars, trucks, trains, planes, telephones, radios, fax machines, etc. And you have ample time to do this, let's say . . . five hours!

What's that? You say it cannot be done? I would agree with you. But that is just what some would have us believe took place in Egypt 3,500 years ago!

New Understanding?

The Jews believe that Passover is on the 15th of Nisan, the night we observe as the Night to Be Much Observed. Some even in the assembly believe that YAHOWAH instituted Passover as the 15th of Nisan, and YAHO­Hoshu­WAH moved it back a day.

In discussing this "new understanding" with friends, some have said, "What difference does it make when the Israelites kept the Passover as long as we keep it on the right day?" Well, it made a big difference to the Israelites! If they kept it on the wrong day, they could have died! And for us, if we accept error without proving it, one way or the other, then we have set ourselves up to accept other errors.

We will take a common sense look at this simple question: Can 2.5 million people move out of an area, on foot, in five hours?

Goshen, where the Israelites lived, is approximately 30 miles wide by 15 miles long. Within it is the city of Rameses, built by Israelite labour as one of Egypt's treasure cities. The children of Israel left Rameses and headed for Succoth about 25 miles to the southeast. Without any of our modern conveniences, 2.5 million people—including children, the elderly, not to mention baggage, the riches of Egypt and their herds of livestock—had to assemble in Rameses and march out in order (Exodus 12:51).

But under the "new understanding" the events of the Passover and beginning of the Exodus are compressed into half the time as that of the scriptural teaching. At a Bible study four years ago when this "new understanding" was discussed, I asked the associate pastor how this massive undertaking was accomplished in half the time it was previously thought to take. His answer: "Their loins were girded"!

End of discussion.

For the sake of argument, though each can be disproved in its own right, we will make a few concessions to make this "theory" work. For instance, a day must begin at full dark instead of sundown. The Israelites have to spoil the Egyptians completely before the last plague. They have to assemble in Rameses for the Passover rather than their homes. They have to slay, clean, prepare, roast, eat and burn the Passover lamb in absolute record time. Then they have to leave Egypt in the middle of the night. Even with these concessions, could the children of Israel have physically left Rameses in five hours?

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The Logistics The earliest the Israelites could have received permission to leave their homes after the Death Angel passed through at midnight would be 1 a.m. This gives Pharaoh time to send a messenger to Moses, and Moses time to inform the elders, who then in turn told the people. In the spring the day and night are about equal, so sunrise would be about 6 a.m. Since the Bible clearly says that they left at night, their window to leave Rameses was the five hours between 1 and 6 a.m.

As a former general in the Egyptian army, Moses knew all about logistics, the moving, feeding and supplying of an army. But even Moses was not this good!

Some believe that the Israelites left Egypt directly from their homes, but Exodus 12:37 plainly shows them leaving from Rameses. So, on the road outside Rameses, we have 2.5 million people lined up to leave for Succoth. To keep their movement manageable, we will use a column a mile wide, which means it stretches for at least 10 miles to the rear. It is highly probable that it was actually much narrower and thus correspondingly longer.

How fast could the children of Israel move? A trained army can march at between 2 and 2½ miles an hour. But Israel was not a trained army, they had children, the elderly, animals and baggage, and it was dark! They would be fortunate to average 1 mile an hour.

To put this in better perspective, during the Boer War of 1900 in South Africa, 21,000 English soldiers set out to relieve the siege of the town of Ladysmith. Their supply train, consisting of thousands of wagons pulled by 15,000 oxen, stretched for 15 miles and required two days to pass a spot, even when moving sharply. This is well less than 1 mile an hour. Given that the Egyptians were urging them to go, and that their adrenaline was pumping, we will say they averaged 1 mile per hour. From the point the first person stepped out toward Succoth until the time the last person in line crossed that point would be over 10 hours. Under this scenario, the last group would leave Rameses well after sunrise—actually around lunchtime.

This "new understanding" just will not work, even though "their loins were girded"! The truth is simple and clear, but this deception is not. It depends on so many twists and perversions of Scripture to fit everything in, and even then it still collapses.

History tends to repeat itself. Satan has attacked and subverted [YAHOWAH’s] people before over the subject of the Passover. And he is doing it again! Don't let him fool you!

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Appendix Four

Definitions I have this Dictionary in my personal library, and I found it fascinating after thoroughly studying the Passover “controversy,” I hope you will find it interesting as well.

This English/Hebrew Dictionary was written with consent of several Jewish authorities, scholars of Hebrew; I find it fascinating that they in fact confirm many of the definitions we have laid out in this study.

The first one is the most contentious of all, the true definition of “ben ha arbayim” as written in Hebrew (within the box). Notice the English definition; twilight. It doesn’t say 3 pm or the middle of the afternoon, or “as the sun descends.” It simply says “twilight,” and for anyone who is astute they can look up the definition of twilight, dusk and find out what it really means.

The Hebrew word “laylah” as spelled in Hebrew within the box, is the word used by YAHOWAH in Genesis chapter one to describe “darkness.” Laylah has no connection to the next word:

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This word in Hebrew is “boqer” which has the meaning of morning in English but more specifically, dawn or the break of day. Dawn or the break of first light early in the morning has no connection to “laylah” which means darkness in Hebrew.

The next word is another one that people have difficulty with, the proper meaning of sunset or sundown.

As we explained throughout this study, “ereb” has the meaning of sunset, which has been translated as “evening” in the English Bibles.

The one above is “bo ha shemesh” which literally means, “the entering of the sun,” and this is another Hebrew phrase used in the Word to describe the setting of the sun, beyond the horizon.

These definitions help us to appreciate the true order of YAHOWAH’s Passover as laid in the Torah, and I hope they will help you recognize when the Passover should be observed as it did me.

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Appendix Five Sermon: Passover (Part 10) Passover in the New Testament John W. Ritenbaugh Given 23­May­92; Tape #021; 74 minutes From the scriptural evidence that I have given you over the past nine weeks, I think we can honestly conclude that the instructions in Deuteronomy 16, as originally given by God, were for Unleavened Bread and not Passover. The word "Passover" was edited into the text at a later time when both feasts were commonly called Passover and this appears to be at a time after the Jews returned from their captivity in Babylon.

To those who believe in a 15 th Passover, Deuteronomy 16 is the cornerstone of their beliefs. It is their only proof­text of a 15 th Passover. The reason for this is because all other Scriptures clearly show a 14 th Passover. But Deuteronomy 16, as it appears in most modern Bibles, has clearly been incorrectly edited. The scriptural truth is that God never commanded a 15 th Passover at any time. It is only a tradition of the Jews, and that is what Wellhausen—that German rationalist scholar—clearly saw when he stated that it seemed to him an attempt to abolish the home­sacrificed­lamb practice that had been going on all the time since Exodus 12.

Why were these particular Scriptures chosen as the ones to be edited? It was very likely because Deuteronomy 16 does not contain any numbered dates; for example, Passover is on the 14 th , and the Feast of Unleavened Bread on the 15 th .

Because of the lack of numbers, the text in Deuteronomy 16 could be edited and changed to give the appearance of a 15 th Passover. But if the texts of Exodus 12, Numbers 9, and Leviticus 23 would be altered, somebody would have to alter the numbers, and that would result in very dramatic editing. That was unthinkable, and it would have been very obvious too that the Scriptures had been tampered with.

However, with Deuteronomy 16, the day could be changed without changing any numbers, and so all it took was the insertion of the name "Passover" in place of the name "Unleavened Bread," and claiming, in addition to this, that the "going down of the sun" and "between the two evenings" are one and the same.

This is exactly what the Jews claim today. They say in their written material, "This is the way it has always been." But it has not always been this way. This is why Exodus 16:12­13 is so important, where it shows clearly that ben ha arbayim— "between the two evenings," follows ba erev—"the going down of the sun.

Who would have the authority to make such a change from Unleavened Bread to Passover in Deuteronomy 16? The finger of history points to someone during or after the time of Ezra. Ezra came along in the period roughly between 530 BC and about 515 BC. When Ezra came on the scene, the Jews, who had just come out of captivity, were again starting down the same path that originally took them into captivity.

Ezra knew what Hezekiah and Josiah had done. Remember that Hezekiah and Josiah took control of the celebration or the observance of Passover and the Days of Unleavened Bread, and everything was done at that time at the command of the king, and so they forcibly caused the priests and the people to observe Passover in a way that the king could control.

So Ezra, knowing what these men had done, there was historical precedence for that then), acted to centralize worship by focusing religious power in the priesthood, the Temple, and the Sanhedrin (The Great Assembly), which was brought about under the governance of Ezra. He did this for the same reason that Hezekiah and Josiah did, in an effort to keep the people from breaking God's law and sinning, and thus going again into captivity. Their intentions were good, but no matter how well­intentioned these men (Hezekiah, Josiah, Ezra, or whoever) were, they had no authority to make an everlasting change from what God had originally commanded.

That brings up a question. Can we look to the New Testament to prove that statement I just made—that they had no everlasting authority to make a change? The answer to that is "Yes." Jesus Christ, and what He did, gives us the answer.

If Jesus kept Passover the way it was kept by Hezekiah, Josiah, and Ezra, then we know assuredly that because He did it that way, then that was a right way. If Jesus did not do it that way, but if He kept Passover the way that God had instructed in Exodus 12, Leviticus 23, and Numbers 9, then we know that there was no everlasting authority ever given to Hezekiah, Josiah, or Ezra to make that change.

Before we go into that I think there is something else we have to go into and explore at least briefly. This is something that I feel is worth looking into because it is of some importance to understanding the New Testament Passover. And that

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is, how many lambs could possibly be slaughtered at the Temple by the priests so people could keep Passover in the way that the Jews changed it to? We are talking about millions of people, friends, and brethren. No small number.

There are historical records of how many people were keeping Passover. Among these is a record that was left to us, or given to us, by Josephus. I am going to read to you from Wars of the Jews by Josephus, Book 6, Chapter 9, Section 3.

I'm not going to be quoting the entire section, but I am going to be quoting two parts of Section 3. He is describing the keeping of the Passover in Jerusalem.

Wars of the Jews by Josephus, Book Six, Chapter 9, Section 3: So these priests upon the coming of their feast which is called the Passover, when they slay their sacrifices, from the ninth hour to the eleventh, but so that a company not less than ten belong to every sacrifice, . . .

What he is saying is that ten people was the general number of people that partook of each lamb that was sacrificed. ... found the number of sacrifices [in Jerusalem in the keeping of this Passover thought to be the Passover in 4 BC] was two hundred and fifty­six thousand five hundred [256,500 lambs]; which, upon the allowance of no more than ten that feast together, amounts to two million seven hundred thousand and two hundred persons that were pure and holy was 256,500 lambs.

The number of people who kept the Passover in Jerusalem in 4 BC was 2,700,200. This figure was calculated by multiplying 10 x 256,000 lambs.

Think about that, brethren, because we are going to see in a little bit, quoting from books, that the killing of the lambs at the Temple was restricted to a 2­hour period, and during that 2­hour period 256,500 lambs were killed. How could that possibly be? Or is that grossly absurd? Is the figure exaggerated? I will make a guess that the figure that Josephus gave is accurate as to the number of lambs that were killed, and accurate as to the number of people who kept the feast in Jerusalem, but what is left out is that all of those lambs were not slain at the Temple.

There are three valuable sources that to which one can turn to show beyond a shadow of a doubt that the Temple­ sacrificed lambs were inadequate in numbers to serve the entirety of the nation. You have to remember this, because Deuteronomy 16 gives you the implication that the only place that lambs were allowed to be slaughtered was at the Temple. If that is true, there is a gross distortion between what Josephus—who was on the scene for many of these things—gives as a figure, and what we are going to be seeing could possibly be the number of lambs that were actually sacrificed there.

The first source is the Mishna, which is a Jewish commentary put together somewhere about 200 AD. The Mishna gives detailed instructions as to how and where the sacrifices were to be made. It gave all the procedures as to how and where it had to be confined to.

The second source is from Alfred Edersheim. He was a Jew who converted to Christianity. He wrote a book entitled The Temple: Its Ministry and Services as they were in the time of Christ. He presents detailed word­pictures of every step of the operation so that we moderns might be able to understand more clearly exactly what had to be done.

The third source is a fairly modern work authored by Joachim Jeremias. His book is called Jerusalem in the Times of Jesus. He gives time and space calculation on pages 79­83 in his book. Listen to what Joachim Jeremias says in regard to how many lambs could be slaughtered in the area that the Mishna says that they had to be slaughtered by the number of priests. In this case it could be lay people who were there to slaughter, because they had to be slaughtered within the confines of the Temple ground.

He says, at most, 6,400 lambs could be slaughtered during each course. There were three courses of men doing the slaughtering. That would be at most 19,200 lambs. But Joachim Jeremias was a little bit shaky about his figures here, and so he decided to round it off and be conservative. What he was shaky about was how much space and how many people could be crowded into that space, and so he said that 18,000 lambs could be slaughtered during that 2­hour period by the number of priests or laymen who were inside the confines of the Temple area slaughtering the Passover lamb. Now 18,000 times 10 gives a figure of 180,000 keeping the Passover.

Brethren, that is 2,520,000 people short of the figure that Josephus gave, and Josephus was on the scene! He was right there. Now even if we cut Josephus' figure in half to 1,350,000, that would still require 135,000 lambs. Given the constraints of 2 hours to kill, and the limited space at the Temple to do the sacrificing at the rate of 18,000 per day, it

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would have taken seven and a half days, [that is the entire feast of Unleavened Bread] to kill one­half the number of lambs Josephus said were killed.

If we take as true and accurate the figure that Josephus gave us of 256,000 lambs, it would have taken 15 days for all of those lambs to be slaughtered in the way that the Mishna and Alfred Edersheim and Joachim Jeremias say that they had to be killed.

I think that we can say there can be no doubt that far more lambs were required for observing Passover than could possibly be slain at the Temple within the constraints of time and space given by rabbinical sources. The problem is solved when we accept the fact that most people in the first century, who were keeping the Passover, actually did kill their own lambs separate from the priests and the Temple.

We will see that is exactly what happened. We will see the proof is in the New Testament that this was what was going on. In other words, there were two different approaches to keeping the Passover that were going on at exactly the same time historically.

As we begin our study in the New Testament, I think we need to survey the Passover and the Feast of Unleavened Bread as recorded in the Gospels before we focus our attention on Jesus' last Passover.

Turn now to Luke 22:1. What I want you to get out of these first few Scriptures is the qualification that appears by these men, writing under the inspiration of God, so that future from their time when history begins to become a bit clouded and foggy because we do not have other information that might be clear, there is a clear record in the Bible that some tampering had been done in the past, and that God ordained these men to give us the truth, if we are willing to accept it.

Now look what Luke recorded.

Luke 22:1 Now the Feast of Unleavened Bread drew near, which is called Passover.

Now where is it called Passover? It was commonly called Passover by the people, but it was not called Passover by God. Here we have the beginning of a record in the New Testament by inspired writings, written to you and me in 20 th century AD, so that we will understand that there has been some sleight of hand going on. We will be able to see that a name­ change has occurred, and what used to be known as the Passover (one feast), and Unleavened Bread (a separate feast), is now combined together, and the whole thing is called "the Passover." And so that we do not get confused, it was necessary for those inspired writers to clarify this for us, and to differentiate the Passover day from the Days of Unleavened Bread.

Go now to Mark 14:1, and we will see that Mark too makes a clarification.

Mark 14:1 After two days, it was the Passover and the Feast of Unleavened Bread. And the chief priests and the scribes sought how they might take Him by trickery and put Him to death.

I want you to notice the italics that are in this verse. We will get back to this a little bit later. I just want to jog your mind in regard to this. I think that all of us understand that when italics appear in the Scripture like this, it means there are words that are missing; words not necessarily missing from the Greek language, but they are missing in such a way that the translators feel that with the insertion of words, which they put in italics, it will make things clear. Sometimes it works. Sometimes it does not. Sometimes the insertions are correct and clarify. At other times the insertions actually make things fuzzier. We will see. This time it seems as though the insertions are appropriate here in Mark 14:1 There is a clear distinction. Mark makes it clear that Passover and the Feast of Unleavened are two different feasts.

Let us go now to Luke 2. This is especially interesting in light of information that is floating around here in this time of 1992.

Luke 2:41­43 His parents went to Jerusalem every year at the Feast of the Passover. And when He was twelve years old, they went up to Jerusalem, according to the custom of the Feast. When they had finished the days, as they returned, the boy Jesus lingered behind in Jerusalem. And Joseph and His mother did not know it.

It is called here in verse 41 "the Feast of Passover. But look now at verse 43. "When they had finished the days...."

Days is plural. How many days are there in the feast of Passover, as the instructions are given back in the Old Testament, in Exodus 12, Leviticus 23, and Numbers 9? One day to the feast of Passover; seven days to the Feast of Unleavened Bread. Verse 43 says "When they had finished [completed] the days." Now what days did He keep?

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If He was just keeping Passover in Jerusalem, do you not think Luke would have said, "And having completed the day"?

But he says "days." Again we are dealing with a place that is obviously referring to the Days of Unleavened Bread (plural), but it is being called "Passover."

Let us look at that again. Some advocates of a 15 th Passover claim that this verse shows that Jesus kept a 15 th Passover.

It does nothing of the kind, but this is to them a proof­text. What it is saying here in Luke 2:41 and 43 is that He kept the days (plural) of Unleavened Bread in Jerusalem. It does not say that He kept the Passover there, but He may also have kept it there. You see, it is not a proof­text for the keeping of either a 14 th Passover or a 15 th Passover in Jerusalem. It is a proof­text for sure that He kept the Days (plural) of Unleavened Bread there. What it does show then is that Jesus was keeping the commandments of God in regard to the Days (plural) of Unleavened Bread.

Jesus, who came from God, and was the God of the Old Testament, was the Son of God, and lived a perfect life, would not have kept anything added to God's law by way of the traditions of men. I think that it is appropriate to insert this statement at this time. Jesus would NOT have kept the traditions of men. How do we know that? Because His own words prove it.

Matthew 15:3 But He answered and said to them, Why do you transgress the commandment of God because of your traditions?

Do you see that? Is that not plain? Keeping the traditions of men in a spiritual relationship with God transgresses the

commandments of God. Matthew 15:8 Hypocrites! Well did Isaiah prophesy about you, saying: These people draw near to Me with their mouth and honor Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men.

There it is again. Jesus strongly denounced the traditions of the Jews. Jesus is strongly and forcefully declaring that the keeping of the traditions of men is transgressing the commandments of God. Is that not plain? Mark repeats it in Mark 7:7, which is in a little bit different context, but the same principle comes through there. Let us go to John 15.

John 15:9 As the Father loved Me, I have also loved you; abide in My love.

Abide means to continue in, live in, in the sense of being part of a process. Love is defined as keeping the commandments of God. John 14:15: "If you love Me, keep My commandments." I John 5:3: "For this is the love of God, [Here comes the definition], that you keep His commandments." This is the definition of love. That is very basic to the Christian way of life, to understand that the keeping of the commandments is love. If we are going to live, or abide, or continue in the love of God, we are going to keep on keeping His commandments and not the traditions of men. That is the way Jesus lived.

Please apply these principles to Passover and the Days of Unleavened Bread. Jesus is giving us evidence. He would NOT keep the traditions of men, such as a 15 th Passover.

John 8:29 And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him. It is plainly evident from Scripture that Jesus would have never kept the traditional Jewish 15 th of Abib Passover observance.

Luke 2:46­47 Now so it was that after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions. And all who heard Him were astonished at His understanding and answers.

This took place in the spring when Jesus was twelve and one­half years old, and yet His understanding amazed the teachers at the Temple. Now how could this be? Most twelve and one­half year olds would get a smile and a pat on the head from a rabbi, and they would say, "Oh! Isn't that cute?" But this young fellow was amazing them at the things that He understood.

I think that we have to conclude that Jesus not only had an extraordinary mind, as is revealed here in Luke 2, but also He must have had an extraordinary education—one that was unique in that the greatest mind that ever lived was able to, at the age of twelve, confound or amaze those who had studied the word of God perhaps twenty, thirty, forty, fifty years.

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That indicates not only an extraordinary mind, but also an extraordinary education. None of us has been able to do anything like that.

Why is this important in relation to Passover? It is important because there are those in these days who believe that Jesus was taught and brought up according to the traditions of the Jews, that He observed the religion of the Jews, and that in habit, custom, tradition, teaching, and mind­set He was Jewish to the core! Some have gone so far as to claim that Jesus was a Pharisee—a Pharisaical rabbi—and that He therefore kept the Passover according the Pharisaic custom on the 15 th day as a regular practice. Brethren, nothing could be further from the truth, and I am going to prove that to you right now.

Turn to John 7. Here is a Feast of Tabernacles, and Jesus was on the mind of many people, and they were asking where He was.

John 7:13­15 However, no one spoke openly of Him for fear of the Jews. Now about the middle of the feast Jesus went up into the temple, and taught. And the Jews marveled, saying, How does this Man know letters, having never studied?

Now wait a minute here! Are they inferring that Jesus never cracked the Bible? Are these people inferring that nobody ever taught Jesus? No. "Not having learned" means that He was not taught in their schools—their rabbinical schools.

Jesus' teaching came directly from the Father.

John 8:26 I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things which I heard from Him. "Never having learned"? No. It does not mean that Jesus never learned. It means that He did not go to the same school, the same rabbinical schools, that they did.

John 8:28 Then said Jesus unto them, When you lift up the Son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things.

Oh, He was taught! He had the greatest and best teacher. He had the greatest and best and most important education anybody on earth in all of the history of mankind ever had, and it was already showing when He was twelve and one­half years old. No, He was not taught by men. He was taught by the Father. He did not need to be taught by men. He had the best teacher that there ever was.

John 5:19 Then Jesus answered and said to them, Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner.

Was this reference to a visible manifestation of the Father? I think it is possible, but even if it does not mean actually a visible representation of the Father right in front of Jesus Christ, it certainly means that He saw things out of the Scripture under the inspiration of God's Holy Spirit which God was giving to Him in order to enable Him to see, to comprehend, to understand.

John 5:20 For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel.

It would be a real insult to the Father and the Son to say that Jesus needed to attend a rabbinical school. Can you begin to understand why the apostle Paul later on said that he was not taught by men, or learned these things from men?

John 5:30 I can of Myself do nothing. As I hear, I judge; and My judgment is righteous because I do not seek My own will but the will of the Father who sent Me. So "not having learned" means that He was not taught at the rabbinical schools the way the other religious leaders were.

He was not taught by men. He was taught by His Father.

Luke 2:49­50 And He said to them, Why is it that you sought Me? Did you not know that I must be about My Father's business? But they did not understand the statement which He spoke to them.

Even as a child He felt under divine compulsion to be about His Father's affairs. Since we have learned from the Old Testament about the Passover, and now added this about Jesus' education, we can be assured that He had never—

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absolutely never—observed a late 14 th /early 15 th Passover, using a Temple­sacrificed lamb, because it was a commandment of men. It is that clear.

The apostle John clearly distinguishes between the feasts as the Jews improperly kept them according to their own traditions, and the feasts of God. Some people claim that we ought to keep the feasts in the same manner as the Jews did. However, if we did, we would be keeping the traditions of men, and observing them or showing them to be of greater value than the commandments of God. Apparently John wrote what he did so that we would be able to distinguish that Jesus did NOT keep the Passover in the same manner as the Jews.

John 2:13­16 Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem. And He found in the temple those who sold oxen and sheep and doves, and the moneychangers doing business. When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers' money and overturned the tables. And He said to those who sold doves, Take these things away! Do not make My Father's house a house of merchandise!

John was not talking about the Passover. It is the Feast of Unleavened Bread that John was talking about here, but called "Passover." I want you to notice the context in which this appears. There is no indication from the context that Jesus agreed with the way the Jews were keeping it. If He agreed with the way the Jews were keeping it, do you not think that He would have come into the Temple and said, "Oh, isn't that nice? Look at the moneychangers over there. They're selling all these things so that the people can make a beautiful wonderful sacrifice to God. Isn't that nice? Oh, how beautiful!"

I do not think He agreed with the way that it was being done. You see, just the opposite is true. He forcefully denounced and corrected the Jews for violating the feast with their merchandising, thievery, and corruption. I submit to you that is why John called it "the feast of the Jews." That was not the way it was supposed to be kept. There is prior authority for doing this. In Isaiah 1, God says, "Your new moons and your feasts I hate." In Amos 5 He says "I hate, I despise your feasts." I have read in commentaries where the commentators say there is no indication that these were feasts of Baal, but rather they were the feasts days of God that were kept in honor of Baal.

So here is Jesus, in John 2, repeating in a little bit milder way what had already been done in the Old Testament, and He did it by denouncing, by throwing out the moneychangers and the merchandisers who were there.

John 6:3­4 And Jesus went up on a mountain, and there He sat with His disciples. Now the Passover, a feast of the Jews, was near.

John 11:55 And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves.

Now notice the difference when John begins to write about the last Passover that Jesus kept.

John 12:1 Then, six days before the Passover, Jesus came to Bethany where Lazarus was who had been dead, whom He had raised from the dead.

Do you see a difference? Jesus is going to keep a Passover, and it is not "the Passover of the Jews." It is in direct contradistinction to "the Passovers of the Jews" that He mentioned in the previous four or five verses that appear in chapter 11.

Look now at John 13:1. The chronology has us here on the 14 th of Abib, in the evening. The Passover lamb has been slain. Jesus is keeping the Passover.

John 13:1 Now before the feast of the Passover, [It is "the" Passover, definite article], when Jesus knew that His hour had come.

When was His hour to come? In the afternoon of the 14 th . And so we have here in the chronology a time period that agrees precisely with the Passover of Exodus 12, Numbers 9, and Leviticus 23. Jesus is keeping it. It is not called "the Passover of the Jews." It is called "the Passover. " A very clear distinction.

Leviticus 23:5­6 says that the 14 th is the Passover, and that the lamb is to be slain "between the two evenings"—ben ha arbayim. Now ben ha arbayim, according to Exodus 16:12­13, clearly falls after bar erev—"the going down of the sun."

The lambs were to be sacrificed immediately following the sunset of the 13 th .

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I go through this because we are going to go through something here that is among the more difficult scriptural problems in the New Testament. Let us turn to Matthew 26:17. Remember, we have the truth of the Old Testament to set us straight here. The lambs were to be slain immediately following ba erev—"the going down of the sun." They were to be slain during that period of time known as ben ha arbayim.

Matthew 26:17 Now on the first day of the Feast of the Unleavened Bread the disciples came to Jesus, saying to Him, Where do You want us to prepare for You to eat the Passover?

I want to draw your attention to the italicized words "day" and "of the feast," or "Feast of," depending on which translation you have. The use of an italicized word means that the translators have inserted these words into the translation in an effort to clarify the meaning. Sometimes it is helpful, sometimes it is not. This time it is not.

The disciples came and said, "Where do You want us to prepare. ..." The first day of Unleavened Bread was not on the 14 th . The first day of Unleavened Bread is the 15 th . Now if this was really the first day of Unleavened Bread it sets up a very confusing unsolvable chronological problem in the Scriptures here, because these men are nearly two days late in asking for instructions regarding the keeping of the Passover. When should they have been asking this? Should it not have been sometime near, at the very latest, the going down of the sun on the 13 th ? The lamb had to be slain at ben ha arbayim—after the going down of the sun on the 13 th , which would then, in ben ha arbayim, have made it at the very beginning of the 14 th . If this thing is properly translated, then these men are about two days late in asking this question.

To make matters worse, if this is translated properly, then Jesus would not have been crucified until when? On the afternoon of the 15 th . That would have been sin. You and I would have no Savior, because the Savior had to be killed on the 14 th in order for Him to be the true Passover Lamb.

There is still one more thing. Since we know that the religious leaders of the Jews kept their Passover one day later than Jesus, they would have killed their lambs on the afternoon of the 16 th according to this chronology, and eaten it on the night of the 17 th , which would have put it three days later (almost) than the way that God wanted it to be done. You see, none of these situations can possibly be true. Nothing transpired in this way. What we are dealing with here is an obvious mistranslation.

Mark 14:2 and Luke 22:7 have similar problems, but they are not quite as severe. If you ever do reading through commentaries on this section you are going to see that the commentators recognize that there is an obvious contradiction between John's account in the book of John and the three that they call "the synoptic Gospels."

Let me tell you that the problem is not with John. The problem is not with Matthew, Mark, and Luke. The problem is in the way that these verses were translated, because the truth is right there in the Scriptures, right in the verses.

Unfortunately the translators did not recognize what they were dealing with.

If the Greek of Matthew 26:17 is translated into English just as it appears in the Greek, it would be translated in this way: "Now the first of the unleavens." Unleavens is plural. What does that mean? To you and me growing up in this culture, that means nothing. If we had been the translators, we may have inserted into that verse the same thing that the translators did, because they could not make sense of it. It cannot possibly mean what it says because of the way the translators translated it, because it sets up a situation that is irreconcilable.

Let us focus on it a little bit more specifically. The Greek words that are translated "the unleavens," is toon azumoon. It is the plural of ta azuma. Ta azuma means "the unleavened." Singular. Toon azumoon means "the unleavens." Plural. You will notice the word "bread" is not even there. It is something that is implied because it is bread that is unleavened.

In the plural, toon azumoon—"the unleavens"—may reflect more than just bread alone. I will warn you this is what we are dealing with. Toon azumoon, "the unleavens," may reflect more than just bread alone. I will say here that perhaps it is very likely that it has been pluralized here by Matthew, Mark, and Luke to reflect more than bread. In this case it could indicate days—days that were unleavened—or things other than bread. So in the plural, toon azumoon may reflect days, bread, houses, a nation, and people who are unleavened in a spiritual sense.

Exodus 12:15, 19 tells us what had to be unleavened.

Exodus 12:15, 19 Seven days you shall eat unleavened bread. On the first day you shall remove leaven from your houses.

For whoever eats leavened bread from the first day until the seventh day, that person shall be cut off from Israel....For seven days no leaven shall be found in your houses, since whoever eats what is leavened, that same person shall be cut off from the congregation of Israel, whether he is a stranger or a native of the land.

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This is what we get out of the sum of those verses. The Hebrew in those verses, especially in verse 15, is written in the past tense, showing an action that had been completed in the past. It is talking about getting the leaven out. What did they have to get the leaven out of? They had to get the leaven out of the bread. They had to get the leaven out of their houses. They had to get the leaven, as the King James says, out of their borders. In order to do that, did it not require a great deal of preparation in order to get prepared for the keeping of Passover and the Days of Unleavened Bread?

Any of us who is honestly trying to get the leaven out would begin quite early cleaning out the closets, especially the things that are in the kitchen. In the case of my wife, she begins early so that she does not have a great deal of preparatory work when we are coming down to the last day or so before the actual keeping of Passover and the Days of Unleavened Bread.

The Mishna comes in handy here again, because they give us a description of what was required of those people at that time in regard to cleaning up (or what we would call "de­leavening") themselves, their houses, their borders. I am going to give you a quote from a source that is available to almost anybody. It is from Unger's Bible Dictionary, which is one of the more common dictionaries of people who are studying into the Bible. The quote is under the article Festivals, Page 354. We're talking here about the 13 th of Nisan. Listen to this carefully.

On the evening of the 13 th Nisan, which, until that of the 14 th , was called the "preparation for the Passover" (John 19:14), every head of a family searched for and collected by the light of a candle all the leaven. Before beginning the search, he pronounced the following benediction: "Blessed art thou, O Lord our God, King of the universe, who has sanctified us with thy commandments, and hast enjoined us to remove the leaven." After the search he said, "Whatever leaven remains in my possession which I cannot see, behold, it is null, and accounted as the dust of the earth."

The source of the this was undoubtedly the Mishna. The reference given in Unger's to John 19:14 shows very clearly that the author of Unger's Bible Commentary knows what the Scriptural reference is to the preparation of the Passover.

The Mishna goes on to say that they burned the leaven by 10 am (the 14 th ). No one was allowed to eat leaven after 11 am. The unleavened bread was baked and ready for the Passover by 3 pm.

When we consider their preparations for Passover and Unleavened Bread, we can understand then why Matthew, Mark, and Luke wrote as they did and called that day that they were writing about "the first of the unleavens." That is, the 13 th day was the first day of the year when leaven was required to be put out.

Remember, we are talking about the day leading up to the killing of the lamb, because everything to them had to be prepared and ready for the roasting and eating of the lamb as soon as it was killed, and this was the case in Jesus' last Passover.

Let us go now to Matthew 26:17, and I am going to give you a paraphrase in which I inject the words. I insert them, and I think that it will be more understandable.

"Now, on the first day of the year requiring unleavened houses and unleavened bread in preparation for the Passover, the disciples came to Jesus, saying to Him, 'Where do you want us to prepare for You to eat the Passover?' " They are talking about the 13 th day of the first month. Now that clears up the chronological problem.

Let us go to Luke 22:7. Remember, what we are looking at here is a tradition of those people. It is not something that God required, but it was a tradition of those people. It was the first day of unleaven. Not "Unleavened Bread," but simply the first day that they were to be unleavened.

Luke 22:7 Then came the Day of Unleavened Bread, when the Passover must be killed.

What Luke adds here is the definite article "the." "Then came the day of the unleavens." I am going to paraphrase this for you. "And came the day of the unleavens in which it was obligatory for the Passover to be killed."

I inserted the word "obligatory" because the Greek there is very strong. It was mandatory. It implies under the compulsion of law. It is telling us that the killing of the Passover lamb was required by compulsion of God's law to be killed at a certain time, and that certain time was ben ha arbayim—between the two evenings—at the beginning of the 14 th .

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Also he is telling us that "the day of unleavens" included part of the 14 th , because preparations for Unleavened Bread continued after the 14 th had arrived.

Was Jesus' last meal just a supper, or was it a Passover? Was it just some kind of a commemorative meal? There are those who keep the Passover on the 15 th , and they say that Jesus' last meal was "the last supper," and that this was some pre­Passover commemorative meal that He kept. There are others who claim that Jesus' keeping of the Passover at the beginning of the 14 th was something entirely new, because the Jews had always kept it at the end of the 14 th and on into the 15 th .

Understand this: these people have to make these claims, because if Jesus did keep it at the beginning of the 14 th , it destroys much of their authority for a late 14 th afternoon Passover. It is just another attempt of Satan to bury God's truth under an avalanche of spurious and convoluted arguments. But the truth of God is always there, and it will prevail.

Let us look at Mark 14:12. This one is a bombshell.

Mark 14:12 Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, Where do You want us to go and prepare, that You may eat the Passover?

Here we have to look into the Greek again. The word that is translated "they killed" is in the Greek ethuon. It is third person plural, imperfect active indicative. Now I will untangle that for you. It indicates an action in progress; one that is not yet completed; one that is taking place, and they are doing it.

I will read this to you from Barclay's Commentary on Mark 14:12, the way Barclay has translated it into modern English.

On the first day of the Feast of Unleavened Bread, when they were sacrificing the Passover lamb, ...

Did you catch it there? Brethren, when this happened the killing of the lambs was going on! That is a bombshell! Now we have to ask the question: Who were they? It could not possibly be the priests at the Temple, because the book of John shows very clearly that the priests, even the next morning, had not yet sacrificed the Passover lamb. They did not want to go into Pilate "lest they be defiled," and could not eat the Passover.

The sacrificing of the home­killed sacrifice—the domestic­killed sacrifices—was going on at the very time the disciples asked this question. I will tell you, that is a bombshell which shows that the people out in the public were not having their lambs sacrificed at the Temple. They were doing it themselves, and they were doing it at home, or they were doing it at the inns. They were doing it themselves, and they were doing it at the beginning of the 14 th .

If you were a disciple of Jesus, and you saw this occurring right before your eyes, would you not ask the question that they did? It is so interesting that Jesus did not say, "Well, let's wait till tomorrow afternoon. After all, the late 14 th is the right time to do it." There is no indication at all in all three of these accounts, Matthew, Mark, and Luke, that what they asked was any different from what they had already been practicing the years that they were with Jesus.

They expected to keep the Passover at the beginning of the 14 th , and they were wondering, "When are we going to do it?

It's getting late." But the account shows that Jesus had already made plans, and so He told them, "Go into such and such a city. You will see a certain person. Follow that person home. Ask the master of the house about his upper room there, and we will keep the Passover in the room that has been prepared."

Now Jesus said, "I will eat the Passover with My disciples," ...and it was "THE Passover," not "the Passover of the Jews."

He did not eat "a last supper" the way some of these churches say it. It was a supper, but it was "the Passover" supper.

It was not just some kind of commemorative meal. The directions and instructions are very clearly given there.

Do you know that in these three accounts the term "the Passover" is mentioned eleven times, and the word "house" is mentioned three times, and that the word "Temple" never comes up, and the words "Temple­killed lamb" never appear at all?

From these accounts there is no way of telling whether the disciples' preparation included killing the lamb. I would have to say, that because of the evidence given, that Jesus had already made preparations. He knew where to go, and the master of the house was expecting that He would be there. It is entirely likely that the master of the house had already slain the lamb by the time the disciples got there, and maybe even the lamb was in the process of being roasted so that when Jesus arrived there with His disciples there was little or no delay before the actual Passover meal began.

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You will recall that a number of sermons ago I gave you a pretty good estimate of how long it would take to roast a lamb.

The figures that I gave you were for a lamb that would weigh about 60 to 65 pounds, and it would take up to about midnight for that to occur. However, Leviticus 22:27 tells us that the lamb could be as young as eight days old. So if they used a very small lamb, it's entirely possible that it would only have taken about one hour for that lamb to have been roasted.

That fits beautifully into the time constraints that are given in John 13, 14, 15, 16, and 17. The meal would not have taken any more than about two hours for Jesus to wash their feet, eat the Passover meal, institute the new symbols of the Passover, and then begin the instruction that He gave to His disciples there at the end of John 13, on into John 14 and through John 17.

Luke 22:16 For I say to you, I will no longer eat of it [the Passover] until it is fulfilled in the Kingdom of God. There is absolutely no indication in Scripture that Jesus kept any other Passover day than the one God commanded in Exodus 12. There can be no doubt, from John 18 and 19, that two distinct Passovers were being kept: one by the leadership, and the other, by what we will call, "the common people," and that the Jews had not even eaten their Passover while Jesus was on trial for His life on the morning of the 14 th .

I think that this ought to have cleared up quite a number of questions regarding the Passover in the New Testament.

JWR/smp/drm http://cgg.org/index.cfm/fuseaction/Audio.details/ID/151/Passover­Part­10.htm

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Appendix Six Why the Passover is called a Feast In the previous chapter we tackled the issue of whether or not the Passover was a Sabbath and the record clearly shows that the Passover is not a Sabbath. This certainly doesn’t take away the significance of this great and wonderful commemorative day! YAHOWAH’s Passover is in fact a consecrated (set apart) day to YAHOWAH; a day to remember the great offering of YAHO­Hoshu­WAH under the New Covenant. YAHOWAH emphatically commands us all to observe His Passover IF we want life; and if for any legitimate reason anyone is unable to attend YAHOWAH’s 1 st Passover service, YAHOWAH allows the Passover to be observed a 2 nd time in the 2 nd month of the year.

The scriptures describe the Passover of YAHOWAH as a feast, and some have difficulty understanding how the Passover can be a consecrated feast but not a Sabbath. Let us look at the definition for feast in Strong’s Concordance: “feast” 2282

chag khag or chag {khawg}; from 2287; a festival, or a victim therefore: ­­(solemn) feast (day), offering, solemnity.

2292

Chaggay khag­gah'­ee from 2282; festive; Chaggai, a Heb. prophet:­­Haggai.

Another Hebrew word used in connection with the Passover and the other “feasts” is: “memorial” 1799

dikrown dik­rone' (Aramaic) or dokran {dok­rawn'} (Aramaic); corresponding to 2146; a register:­­record.

2146

zikrown zik­rone' from 2142; a memento (or memorable thing, day or writing):­­memorial, record.

234

'azkarah az­kaw­raw' from 2142; a reminder; specifically remembrance­ offering:­­memorial.

2142

zakar zaw­kar' a primitive root; properly, to mark (so as to be recognized), i.e. to remember; by implication, to mention; also (as denominative from 2145) to be male:­­X burn (incense), X earnestly, be male, (make) mention (of), be mindful, recount, record(­er), remember, make to be remembered, bring (call, come, keep, put) to (in) remembrance, X still, think on, X well.

2143

zeker zay'­ker or zeker {zeh'­ker}; from 2142; a memento, abstr. recollection (rarely if ever); by implication,

commemoration:­­memorial, memory, remembrance, scent.

2145

zakar zaw­kawr' from 2142; properly, remembered, i.e. a male (of man or animals, as being the most noteworthy sex):­­X him, male, man(child, ­kind).

2148

Zkaryah zek­ar­yaw' or Zkaryahuw {zek­ar­yaw'­hoo}; from 2142 and 3050; YAHO (added by the Assembly) has remembered; Zecarjah, the name of twenty­nine Israelites:­­Zachariah, Zechariah.

3108

Yowzakar yo­zaw­kawr' from 3068 and 2142; YAHOWAH (added by the Assembly) ­remembered; Jozacar, an Israelite:­­Jozachar.

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Another word used for YAHOWAH’s weekly Sabbaths, annual Sabbaths, new moons etc.: “feasts” ‫מועדות‬

4150

4151

mow`ed mo­ade' or moled {mo­ade'}; or (feminine) moweadah (2 Chronicles 8:13) {mo­aw­daw'}; from 3259; properly, an appointment, i.e. a fixed time or season; specifically, a festival; conventionally a year; by implication, an assembly (as convened for a definite purpose); technically the congregation; by extension, the place of meeting; also a signal (as appointed beforehand):­­appointed (sign, time), (place of, solemn) assembly, congregation, (set, solemn) feast, (appointed, due) season, solemn(­ity), synagogue, (set) time (appointed). mow`ad mo­awd' from 3259; properly, an assembly (as in 4150); figuratively, a troop:­­appointed time.

Leviticus chapter 23 lists off all the weekly and annual Sabbaths of YAHOWAH throughout the year.

Leviticus 23:4­6 from the Interlinear Hebrew­English Bible by J. Green Sr. says; v4

these (are) appointed times of YAHOWAH gatherings holy (proper word should be consecrated, our addition) which you shall proclaim them in their fixed times

v5

in the month first on fourteenth the (day) of the month between the evenings (is) the Passover to YAHOWAH

v6

and on the fifteenth day of month this is the unleavened feast of bread to YAHOWAH seven days unleavened bread you shall eat on the day first a gathering consecrated shall be for you, any work of not service you

shall do

If YAHOWAH had wanted the 14 th day (His Passover) to be a high day Sabbath feast, then why didn’t he instruct his people to refrain from any “servile work or work of employment” on the 14 th ? YAHOWAH is very clear that we are to rest on the 15 th and the 21 st of the 1 st month of Abib (the first and last day of unleavened bread)!

The feast of Passover is just that, a feast, a celebration, a memorial, commemoration of Israel’s salvation through the blood of the Passover lamb, a day to remember the offering of the victim at Passover. Under the Old Covenant it required lamb’s blood, but under the New Covenant we have the perfect offering of YAHO­Hoshu­WAH Our Passover lamb for all eternity. This “new” Passover is celebrated today to honour the Passing Over of YAHOWAH’s death penalty through the blood of YAHO­Hoshu­WAH, in obedience to his laws. We must have faith in the saving blood of our Passover lamb, YAHO­Hoshu­WAH, and prove it by obeying everything he instructs us to do.

All the consecrated days of YAHOWAH were (many years ago) important to the Israelites as Insight on the Scriptures, page 820, vol 1 says under the topic, festival; “Festivals formed an integral part of the true worship of (the Almighty One YAHOWAH), being described by YAHOWAH for his chosen people Israel by the hand of Moses. The Hebrew word chagh, which is translated ‘festival,’ possible comes from a verb that denotes circularity of motion or form, dancing around n circles, and hence celebrating a periodic festival or feast. ‘Moh­edh, also rendered ‘festival’, basically refers to a set time or place of assembly.­‘ 1 st Samuel 20:35; 1 st Samuel 20:5”

‫מועדות‬ ‫חדשים‬ Chodesh Mowadaw means “consecrated feast(s),” if you turn to 2 nd Chronicles 8:13 you will see the English translation “solemn feasts” to describe the annual Sabbaths AND new months. The question is this, are the new month’s Sabbaths? No! Yet are they not appointed times of gathering for the children of Israel? Of course they are.

There is only ONE new moon (new month, hodesh in Hebrew) that is a Sabbath, and that is the first day of the seventh month according to YAHOWAH’s 364 lesser solar calendar. This lesser solar calendar is used to find all the feast days, Sabbaths and new months during the year. This calendar was given in the re­setting of the solar system in Genesis chapter one, and this is the calendar that was given to Moses to

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instruct the children of Israel. The children of Israel have lost the true knowledge of the calendar in the intervening years of their slavery, and have adopted calendars from the pagan Roman Catholic Church.

Today in the Assembly of YAHOWAH the Eternal we observe YAHOWAH’s New Moons (new months) by thanking YAHOWAH and His Son for everything they have given us, plus we have a religious service in honour of Him. Insight on the Scriptures, vol 1, page 825 says on the “new moons”; “Festival of New Moon – special sacrifices were to be offered on these days besides the continual daily offering. The new­ moon offering was to consist of a burnt offering of two bulls, one ram, and seven year­old male lambs, with corresponding grain and wine offerings, as well as one kid of the goats for a sin offering­ Numbers 28:11­15…at Isaiah 1:13,14 it is placed alongside Sabbaths and festal seasons…the day of the new moon was a day specially regarded for gathering together and feasting…while certain forms of work could be done on this day that could not be done on the Sabbath, is was viewed as a day for the consideration of ‘spiritual matters.’ The people would gather in convention (Isa 1:13; 66:23, Ps. 81:3; Ezek. 46:3) or visit the prophets or men of YAHOWAH.­ 2 nd Kings 4:23.”

Another example of a consecrated gathering that wasn’t a Sabbath, but just as important to keep, is the regulation of the second Passover in the second month (as mentioned earlier).

Numbers 9 (New American Standard Bible) YAHOWAH’s Passover in the second month v1 v2

Thus YAHOWAH spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out of the land of Egypt, saying, "Now, let the sons of Israel observe the Passover at its appointed time.

v3

"On the fourteenth day of this month, at twilight, you shall observe it at its appointed time; you shall observe it according to all its statutes and according to all its ordinances."

v4

So Moses told the sons of Israel to observe the Passover.

v5

they observed the Passover in the first month, on the fourteenth day of the month, at twilight, in the wilderness of Sinai; according to all that YAHOWAH had commanded Moshech, so the sons of Israel did.

v6

But there were some men who were unclean because of the dead person, so that they could not observe Passover on that day; so they came before Moses and Aaron on that day.

v7

those men said to him, "Though we are unclean because of the dead person, why are we restrained from presenting the offering of YAHOWAH at its appointed time among the sons of Israel?"

v8

Moses therefore said to them, "Wait, and I will listen to what YAHOWAH will command concerning you."

v9

Then YAHOWAH spoke to Moshech, saying,

v10

Speak to the sons of Israel, saying, 'If any one of you or of your generations becomes unclean because of a dead person, or is on a distant journey, he may, however, observe the Passover to YAHOWAH.

11

In the second month on the fourteenth day at twilight, they shall observe it; they shall eat it with unleavened bread and bitter herbs.

v12

they shall leave none of it until morning, nor break a bone of it; according to all the statute of the Passover they shall observe it.

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v13

But the man who is clean and is not on a journey, and yet neglects to observe the Passover, that person shall then be cut off from his people, for he did not present the offering of YAHOWAH at its appointed time That man will bear his sin.

v14

If an alien sojourns among you and observes the Passover to YAHOWAH, according to the statute of the Passover and according to its ordinance, so he shall do; you shall have one statute, both for the alien and for the native of the land.'"

Here we have another incident where the Israelites observed the Passover in the second month of the year in 2 Chronicles 30:13, 14, 15, 18,19, 20,21 v13

and there assembled at Jerusalem much people to keep the feast of unleavened bread in the SECOND MONTH, a very great congregation.

v14

And they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron.

v15

Then they killed the Passover on the fourteenth day of the SECOND MONTH: and the priests and the Levites were ashamed, and consecrated themselves, and brought in the burnt offerings into the house of YAHOWAH….

v18

for a multitude of the people, even many of Ephraim, and Manasseh, Issachar, and Zebulon, had not cleansed themselves, yet did they eat the Passover otherwise than it was written. But Hezekiah prayed for them, saying, the consecrated YAHOWAH pardon every one

v19

that prepared his heart to seek your Almighty One, YAHOWAH your Almighty One of his fathers, though he be not cleansed according to the purification of consecrated place of worship

v20

And YAHOWAH hearkened to Hezekiah, and healed the people.

v21

And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness: and the Levites and the priests praised YAHOWAH day by day, singing with loud instruments unto YAHOWAH.

Comment: Notice the particularities of “Hezekiah’s” Passover; the nation of Israel kept the Passover on the 14 th day of the SECOND MONTH, the people were not ritualistically clean, but YAHOWAH healed them (v18­20), AND then they kept the 7 days of unleavened bread in the SECOND MONTH. This whole affair was an exception to the general law of YAHOWAH’s Passover and the 7 days of unleavened bread because Israel had repented and was genuinely obeying YAHOWAH’s Feasts days.

The Coffman Commentaries on the Old and New Testament observes on Numbers chapter 9: Although, as we have seen, there may have been some of the original conditions that Israel observed in the first Passover that did not apply in subsequent observances of it, it is of significance that here a number of the prime requirements are enumerated again. "Four of the chief regulations governing the ordinance are here specified as governing also this supplementary Passover: § § § §

observe it on the fourteenth day of the month (Numbers 9:11) eat it with unleavened bread and bitter herbs (Numbers 9:12) leave none of it until morning (Numbers 9:12) and nor break a bone thereof."

Added to this was the requirement that "all of the statutes and all of the ordinances of the Passover" were to be observed.

Comment: If we may add as well; the observance of Passover on the 14 th day at twilight (at the beginning of the 14 th day of Abib).

The New John Gill Exposition of the Entire Bible, says on Numbers 9:11 (emphasis added by this author): The fourteenth day of the second month at even they shall keep it…

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The mouth Ijar, as the Targum of Jonathan, which answers to part of our April and part of May; so that there was a month allowed for those that were defiled to cleanse themselves; and for those on a journey to return home and prepare for the Passover, which was not to be totally omitted, nor deferred any longer; and it was to be kept on the same day of the month, and at the same time of the day the first Passover was observed; still the more to keep in mind the saving of their firstborn; [and] eat it with unleavened bread and bitter [herbs];in the same manner as the first Passover was eaten, (Exodus 12:8) ; only no mention is made of keeping the feast of unleavened bread seven days, which some think those were not obliged unto at this time, only to keep the feast of the Passover.

Many of the 15 th day Passover adherents admit there is a second Passover in the second month, and one particular follower even has the Passover properly allotted in the second month, but doesn’t have the common sense to realize that the 1 st Passover of the year falls during twilight on the 14 th day, exactly the same as the 2 nd Passover!

The scriptural evidence is clear; the second Passover is to be observed in the second month in exactly the same fashion as the first, namely right after sundown, during twilight of the 14 th day!

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Appendix Seven Twilight in Panama 2009 Wynn and I recently came back from a three week vacation to Panama (Jan/09) in which we took advantage of the sights and sounds of a totally different country from Canada. As it stands Panama sits closer to the equator than Los Angles or Jerusalem so I took advantage of observing the sunsets and twilight and their duration particularly in a tropical country close to the equator as I mentioned beforehand and we observed a curious thing.

On the Island of Bastimentos, near the Caribbean Sea, we observed the Sabbath late in the evening of Friday by praying and reading the scriptures and we noticed that between sunset and the point of our books being unreadable because of the lack of light was roughly about 15 to 20 minutes.

At one point, while we stayed at Beveryl’s Hill on Bastimentos, one of our neighbours annoyly decided to use his weed­eater for the next two hours to clear his land of all the brush, which mede it hard for us to concentrate on our books, but we noticed that about the same time we put down our books towards the end of twilight is about the same time he decided to stop his racket. And again we noticed that twilight lasted about 15 to 20 minutes after which it became dark very quickly.

It is true that twilight is short lived as you get closer to the equator but it still doesn’t negate the fact that ancient Israel would’ve had plenty of time to kill their lambs during Passover season. Amen.

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