However, many individuals stubbornly disagree with this conclusion despite the evidence and continue to follow a modified version of the Pharisaic/Hasidic practice (System B). This newer practice incorporates an eight-day observance of eating unleavened bread, extending from Abib 14 to Abib 21 (System G).
With System B and System G, Passover Day, Abib 14, is not the first day of the Festival or Feast of Unleavened Bread. With System G, while Passover Day is recognized as a day for eating unleavened bread, it is primarily viewed as just a memorial and a preparation day for Abib 15. According to this system, Abib 15 is officially the first day of the 7-day Festival of Unleavened Bread, which lasts from Abib 15 to Abib 21.
It is important to note that under System G, there are a total of 8 days designated for eating unleavened bread.
EXODUS 34:25
Many objectors try to undermine the validity of the Quartodeciman practice of celebrating Passover and Unleavened Bread from Abib 14 to 20 (System A). They argue that Passover Day is not considered a Festival Day, despite the scripture in Exodus 34:25 indicating that it is.
You shall not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the חג (khag, FESTIVAL) of the Passover be left unto the morning. (Exodus 34:25)
FESTIVAL OR VICTIM?
Some people argue that although the verse appears to clearly state that Passover Day (Abib 14) is a Festival Day, there has been a mistranslation of the Hebrew word “khag” (meaning “festival”) into English. They suggest that it should actually be translated as “victim” instead.
If we were to rephrase the verse, it would read as follows:
You shall not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the חג (khag, VICTIM) of the Passover be left unto the morning.
Could such a translation hold any merit?
TWO OR THREE WITNESSES
According to Scripture, any truth must be established by at least two or three witnesses.
In the mouth of two or three witnesses shall every word be established. (2 Corinthians 13:1)
Therefore, if the Hebrew word “khag” can mean “victim,” there should be additional scriptural verses to support this assertion.
MISTRANSLATION OF PSALM 118:27
When one searches the Hebrew of the Old Testament, only one verse containing the term khag might be considered—Psalm 118:27.
Per the King James Version, this mistranslated verse gives the word sacrifice.
El (the mighty one) is Yahweh, which hath shewed us light: bind the sacrifice (Hebrew: חג, khag) with cords, even unto the horns of the altar. (Psalm 118:27)
When one investigates this particular Psalm further by consulting the Greek Septuagint for the equivalent Greek word for חג (khag), one finds the word ἑορτή (heorte).
θεός κύριος καί ἐπιφαίνω ἐγώ συνἵστημι ἑορτή ἐνὁ πυκάζω ἕως ὁ κέρας ὁ θυσιαστήριον (LXX, Psalm 117:27)
Strongs Exhaustive Concordance: 1859. ἑορτή heorte, heh-or-tay´; of uncertain affinity; a festival: — feast, holyday.
No verse in either the Hebrew or Greek texts supports the idea that the term khag or heorte means victim or sacrifice.
Additionally, the “victim” hypothesis cannot even meet the bare minimum of at least two or three witnesses to establish scriptural truth.
Conversely, Scriptures clearly demonstrate that the terms khag and heorte always mean Festival or Feast Day.
Actually, the New International Version gives an excellent translation of Psalm 118:27.
Yahweh is el (the mighty one), and he has made his light shine upon us. With boughs in hand, join in the festal procession up to the horns of the altar. (Psalm 118:27)
The evidence is clear. No amount of wordplay can change the fact that Scriptures explicitly state that Passover Day, Abib 14, is a Festival Day!
MORE EVIDENCE FOR A FESTIVAL DAY
Now is an ideal time to examine additional verses for support.
THIS DAY (Passover, Abib 14) shall be for you a memorial day, and YOU SHALL KEEP IT A חג (KHAG, FESTIVAL) to Yahweh; throughout your generations you shall observe it an ordinance for a world-age lasting time. (Exodus 12:14)
You shall not offer the blood of my זבח (zebakh, sacrifice) with leaven; neither shall the זבח (zebakh, sacrifice) of the חג (KHAG, FESTIVAL) OF THE PASSOVER be left unto the morning. (Exodus 34:25)
Notice that the specific Hebrew word for the sacrifice or victim is זבח (zebakh). It is distinctly the זבח (zebakh, sacrifice) that is not to be left until the morning and not the חג (khag, festival).
Strong’s Exhaustive Concordance: 2077 OT – Hebrew zebachzeh’-bakh from ‘zabach’ (2076); properly, a slaughter, i.e., the flesh of an animal; by implication, a sacrifice (the victim or the act):–offer(- ing), sacrifice.
According to the opposing viewpoint, the terms victim and sacrifice can be used interchangeably without altering their intended meaning. In other words, the victim is the sacrifice, and the sacrifice is the victim.
TESTING EXODUS 34:25
If one were to replace the word “festival” with “sacrifice,” as suggested for Exodus 34:25, the outcome would be as follows:
You shall not offer the blood of my SACRIFICE with leaven; neither shall the SACRIFICE of the SACRIFICE of the Passover be left unto the morning.
It becomes evident that there is a significant flaw in this forced interpretation.
COMPARING TO EZEKIEL 45:21
Next, let’s compare the actual reading of Exodus 34:25 with the passage from Ezekiel:
In the first month, in the FOURTEENTH DAY OF THE MONTH, you shall have the PASSOVER, A חג (KHAG, FESTIVAL) OF SEVEN DAYS unleavened bread shall be eaten. (Ezekiel 45:21)
DOING THE MATH
Now is a good time to ask, “When did people begin to eat unleavened bread?” According to Scriptures, one begins to eat unleavened bread during the Passover meal on Abib 14.
The next question is, “How many days does one eat unleavened bread?” Again, Scriptures are quite clear that it is seven days.
Finally, we can ask, “How many days would you add to Day 1 of eating unleavened bread to total 7 days of eating unleavened bread?” Naturally, we can all agree that the answer is 6 days.
For six days you shall eat unleavened bread; and on the seventh day there shall be a solemn assembly to Yahweh your eloahi; you shall do no work on it. (Deut. 16:8)
If the first day of eating unleavened bread is Abib 14, adding 6 more days will result in Abib 20.
EVIDENCE CONFIRMS ABIB 14-20
Our results demonstrate that the first day of the 7-day Festival of Passover/Unleavened Bread is Abib 14. Unleavened bread is eaten at the beginning of Abib 14 and continues for six more days, making Abib 20 the last day of the Festival.
As clearly shown, the observance of the Festival of Passover/Unleavened Bread from Abib 14 to 20 aligns with the most ancient system practiced by Yahushua the Messiah and his early followers, particularly the Quartodecimans.
ABIB 15 IS THE SECOND DAY OF FESTIVAL
Some people refer to Leviticus 23:6 and argue that the first day of the Festival of Unleavened Bread is Abib 15, which lasts until Abib 21 for a total of 7 days.
And on the fifteenth day of the same month is the Festival of Unleavened Bread unto Yahweh. Seven days you must eat unleavened bread. (Leviticus 23:6)
This passage from Leviticus clearly indicates that Abib 15 is a “Khag” or Festival Day. How does this information relate to what is found in Ezekiel?
In the first month, in the FOURTEENTH DAY OF THE MONTH, you shall have the PASSOVER, A חג (KHAG, FESTIVAL) OF SEVEN DAYS unleavened bread shall be eaten. (Ezekiel 45:21)
This specific aspect of Passover Week will be discussed in a forthcoming post. In the meantime, as you reflect on Leviticus 23:6, remember that each day of the 7-day Passover/Unleavened Bread celebration is considered a Khag or Festival Day.
Ezekiel explicitly states that Abib 14 is the day of Passover. It also mentions that the Festival of Passover lasts for 7 days, during which unleavened bread is eaten. This confirms that Passover and the Festival of Unleavened Bread consist of the period from Abib 14 to Abib 20.
It is crucial to note that both Leviticus and Ezekiel indicate that the Festival of Passover and Unleavened Bread limits the consumption of unleavened bread to 7 days, not 8. Therefore, eating unleavened bread from Abib 14 to Abib 20 aligns with the scriptural instructions from both Leviticus and Ezekiel.
The message becomes clearer when both passages are read chronologically.
In the first month, in the FOURTEENTH DAY OF THE MONTH, you shall have the PASSOVER, A חג (KHAG, FESTIVAL) OF SEVEN DAYS unleavened bread shall be eaten. (Ezekiel 45:21)
And on the fifteenth day of the same month is the Festival of Unleavened Bread unto Yahweh. Seven days you must eat unleavened bread. (Leviticus 23:6)
Ezekiel clearly indicates that Passover is observed on Abib 14, marking the beginning of a 7-day Festival during which unleavened bread is consumed.
Leviticus explicitly states that Abib 15 is the Khag of Unleavened Bread.
From these two passages, we can summarize the following key points:
Ezekiel
• Ezekiel: Abib 14 is the Khag (Festival) of Passover.
• Ezekiel: The Khag of Passover is also a 7-day Khag.
• Ezekiel: Unleavened bread is eaten on Abib 14.
• Ezekiel: Unleavened bread is eaten 6 more days for a total of 7 days. (Also, see Deut. 16:8)
• Ezekiel: Abib 14 is the first day of the Khag of Unleavened Bread.
• Ezekiel: Abib 20 is the 7thand last day of the Khag of Passover and Unleavened Bread.
Leviticus
• Leviticus: Abib 15 is a Khag of Unleavened Bread
• Leviticus: Unleavened bread is eaten for a total of 7 days, inclusive of Abib 14.
• Leviticus: Abib 15 is the second day of the Khag of Unleavened Bread.
When we examine the passages from Ezekiel and Leviticus, it becomes evident why there appeared to be a conflict regarding the observance of Passover and Unleavened Bread in relation to the practices of the Pharisees during the time of Yahushua the Messiah’s death.
Scriptures clearly indicate that Yahushua ate his Passover meal just after sunset on Abib 14, one day before the Passover meal celebrated by the Jewish religious leaders on Abib 15.
If one follows the example of Yahushua the Messiah, the 7-day Festival of Passover and Unleavened Bread should be observed from Abib 14 to Abib 20.
Furthermore, the first and last days of the Festival, Abib 14 and Abib 20, are considered High Sabbaths.
We must always be diligent in our pursuit of Yahweh’s truth, just as those in Berea were in the 1st century C.E.
These (Bereans) were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. (Acts 17:11)
Finally, we should not forget the instructions in the Scriptures:
Prove all things; hold fast that which is good. (1Thes. 5:21)