Archive for category Yahshua
In Circumcision & Passover – Pt 2 our discussion left off with the evidence provided from Scriptures to prove that the Israelites kept the Passover in the wilderness including all uncircumcised males.
We now need to go back and take another look at Exod. 12:48 in context where the command is given for all males to be circumcised in order to partake of the Passover.
And when a stranger shall sojourn with you, and will keep the passover to Yahweh, 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 OF IT. (Exod. 12:48)
The reader then has to proceed on to Exod. 13:5 where it states:
And WHEN YAHWEH BRINGS YOU INTO THE LAND of the Canaanites, the Hittites, the Amorites, the Hivites, and the Jeb’usites, which he swore to your fathers to give you, a land flowing with milk and honey, YOU SHALL KEEP THIS SERVICE (the Passover) in this month. (Exod. 13:5)
It is important to now notice what happens as soon as the Israelites do cross over to the west side of the Jordan and enter the land after 40 years in the wilderness:
In Circumcision & Passover – Pt 1 we covered the testimony regarding fleshy circumcision as found in the New Testament. We will now continue on the Trail of Truth to reveal the confirmation of that testimony primarily from the Old Testament.
A close examination of the book of Genesis, for example, reveals that fleshly circumcision was not a legal requirement of the original contract made with Abram (Abraham) in the Abrahamic Covenants of Promise.
Abraham Blessed Before Fleshly Circumcision
Before the token of fleshly circumcision was used by Abraham and his household (which did not come into effect until Genesis 17), we read in Genesis 12:
Fleshy circumcision is also held by some as a proof that Passover is not an actual Festival or Feast Day for the reason that the lack of circumcision would prevent individuals from participating in a required sacred day of Yahweh.
What do Scriptures actually say concerning this issue?
If you are interested in finding out the truth of the matter then it would be advantageous for you to hop on the Trail of Truth to investigate.
Before we can directly address the issue of circumcision as it relates to Passover we must first determine if Scriptures demand fleshy circumcision in order for men to be saved.
Usually two reasons are given by the advocates of circumcision:
• Abraham was circumcised and he was commanded to circumcise all the males of his household.
• Fleshly circumcision is required in the written Torah of Moses.
What is extremely important to understand is that the same conditions for salvation apply to both Jews and those of any other nation.
And the deity, which knows the hearts, bare them witness, giving them the sacred ruach, even as he did unto us; AND PUT NO DIFFERENCE BETWEEN US AND THEM, purifying their hearts by trust. Now therefore why do you tempt the deity, to put a yoke upon the neck of the disciples, WHICH NEITHER OUR FATHERS NOR WE WERE ABLE TO BEAR? But we trust that through the grace of the sovereign Yahushua messiah WE SHALL BE SAVED, EVEN AS THEY. (Acts 15: 8-11)
In “Salvation & the Pork Chop Files – Pt. 1” it was demonstrated per Genesis 9:3 that before “the law of Moses (The Law, Old Covenant)” there was no restriction from eating all things whether clean or unclean.
Let us now explore the assertion that we only have the one witness found in Scriptures that makes such a claim, this witness being Gen. 9:3.
The Second Witness
Our second witness is Matthew 15:11. Some say that this verse does not refer to literal food but speaks only in a spiritual sense. We will now proceed to prove the fallacy of this assertion by taking a look at the verse in context:
It is not what goes into the mouth that defiles a man, but what comes out of the mouth, this defiles a man. (Matt. 15:11)
But then again, is this what Scriptures actually profess? Put another way, do Scriptures, in fact, reveal that in order to attain salvation and eternal life, one must adhere to the dietary regulations regarding clean and unclean meat/food as given in the Torah of Moses (the Law, Old Covenant)?
For many, especially among those who assert to be followers of Yahweh, it seems that there exists an unfortunate commonality that runs contrary to what is advanced by Scriptures. This commonality can be labeled “Confusion.” Of course, this should raise a red flag as the following would indicate:
For the deity is not the author of confusion, but of peace, as in all assemblies of the saints. (1Cor. 14:33)
For example, this confusion can be demonstrated by the often divergent dates given by the various Sacred Name groups for Yahweh’s sacred days during any given year. For example, see Calendar Comparison.
Read the rest of this entry »
It just so happens that there are many people, especially those of the
various Sacred Name groups, who believe that a Sabbath year begins on the Day of Atonement during the 7th month of Tishri, the autumn of the year, extending up until Tishri of the following year.
Interestingly, these same Sacred Name groups readily admit that Yahweh’s sacred year normally begins, per Scriptures, during the 1st month on Abib 1 which occurs at the time of spring.
The justification for this anomaly is that these groups claim that Scriptures indicate a different beginning of the year for the Sabbath years other than Abib 1. As stated earlier, they believe that Scriptures reveal a different year system for Sabbath years and also Jubilee years in that these years would begin on Tishri 10 of the 7th month. Read the rest of this entry »
For various reasons, there are those who would dismiss any consideration of the validity of Sabbath Years or Jubilee Years as commanded in Scriptures. (Lev. 25: 1-13)
The Yahu Ranger Report strongly disagrees with this position.
First, the knowledge of the Sabbath and Jubilee Years is essential for any reconstruction of the chronological framework of ancient Israelite history.
Second, once the true Sabbath and Jubilee years are ascertained it allows us to “clock in” and discover which years are presently Sabbaths and Jubilees. This knowledge holds great significance for the followers of Yahweh.
The book of Hebrews, for example, notes that, “The Law,” of which the Sabbath and Jubilee Years are a part, is “a shadow of the coming good things.” (Heb. 10:1) The Sabbath day, to demonstrate, was reckoned as a type of the great sabbatism and rest into which the people of Yahweh will one day enter. (Heb. 3:7-4:13)
It is abundantly clear that there is an overwhelming amount of evidence that supports the 7-day observance of Passover and Unleavened Bread being Abib 14-20. Also, it can be demonstrated that this was the practice of Yahushua the messiah and the early assemblies who later were referred to as Quartodecimans. (System A)
Nevertheless, many would stubbornly disagree with this conclusion in the face of the facts and continue with a modified form of the Pharisaic/Hasidic practice (System B). This newer modified form would have an 8-day observance of eating unleavened bread from Abib 14-21 (System G).
There are many who actually believe that the Sabbath year begins with the seventh month of Tishri and not with the first month of Abib (Nisan).
It has also been extrapolated by many that not only should Sabbath years commence according to a Tishri reckoning but that every year should begin with the seventh month of Tishri.
If one believes that such a notion is found in Scriptures, then it is suggested that one take a closer look at the relevant facts of the matter.
In order to addess this issue we must contend with the concept that the Jews, from the time of their return to Judaea from Babylon in 538 B.C.E. until the end of the Bar Kochba revolt (135 C.E.), officially began their Sabbath years with Tishri 1 (Sep./Oct.) of the sixth year of the Sabbath cycle, as had become their custom sometime after the Bar Kochba war.
Unknown to most followers of Yahweh, there happens to exist a remarkable witness that provides evidence for the practice of the 7-day Festival of Passover and Unleavened Bread occurring on Abib 14-20.
This witness comes from an extra-biblical work, namely the Book of Yashar, also known as Sefer Ha-Yashar.
The present copy of the Book of Yashar is by no means to be assigned the authority of Scriptures but what the text has to say regarding the Passover of the Exodus nevertheless proves quite informative and interesting to say the least.
Book of Yashar
81:5 And the children of Israel TRAVELED FROM EGYPT AND FROM GOSHEN AND FROM RAMESES, AND ENCAMPED IN SUCCOTH ON THE FIFTEENTH DAY of the first month.
In our last post titled 17. Passover – Pentecost Clarity I we addressed the four approaches for keeping Pentecost. Of these four systems the oldest is the Aristocratic, which counted the 50 days from the day after the weekly Sabbath following Passover, Sunday to Sunday.
Its antiquity is demonstrated by the fact that both the ancient conservative Samaritan and Sadducean (Boethusian) priesthoods practiced the identical Pentecost system—this despite their loathing for each other.
This common approach among competing branches of the Zadokite priests reflects a common history, indicating that this system was used by the Zadokite priests prior to the fourth century B.C.E. (the time when the Samaritan schism took place).1
These Aristocratic priests were “heirs to the old Zadokite tradition in Jerusalem.”2 This Aristocratic system was later followed by the early Christian assemblies,3 demonstrating their belief in its antiquity as well.
As found with the celebration of Passover, there existed a great debate among the various Jewish factions, beginning in about the second century B.C.E., with regard to just how and when one was to count to the Khag of Shabuath (Weeks), also called Pentecost.
This debate was sparked by the fact that there is no direct statement found in Scriptures telling us exactly on which date one is to keep the Festival of Weeks.
This new interpretation (System C) was built under the heavy influence of the Talmudists (spiritual offshoots of the Pharisees). It flourished primarily among the Karaites and neo (later)-Samaritans but was also practiced by some less well-known groups.