Category: Yahushua

A Sabbath Year Announcement

It would be remiss of the Yahu Ranger Report if, at this time, there was not issued the report of an approaching Sabbath Year beginning at sunset on March 22 (Abib 1) of the Gregorian Year 2023.

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 reconstructing 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)

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Passover-Abib 14 is a Festival Day!

Passover-Abib 14 is a Festival Day!
An overwhelming amount of evidence supports the observance of Passover and Unleavened Bread for seven days, specifically from Abib 14 to Abib 20. This study will demonstrate that this was the practice of Yahushua the Messiah and the early assemblies later referred to as the Quartodecimans (System A)

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).

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Sabbath Year – Tishri Fallacy-Part 1

Sabbath Year – Tishri Fallacy-Part 1
For those who are interested in observing the Sabbath years it would be very beneficial, at least from Yahweh’s perspective, to know what month actually begins the Sabbath year, Abib or Tishri.

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.

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Passover – Egyptian Confirmation

Passover – Egyptian Confirmation
Many followers of Yahweh may be unaware of a remarkable source that provides evidence for the practice of the 7-day Festival of Passover and Unleavened Bread, which occurs from Abib 14 to 20.

This source comes from an extra-biblical work known as the Book of Yashar, or Sefer Ha-Yashar.

While the current copy of the Book of Yashar should not be considered authoritative like Scriptures, its insights regarding the Passover of the Exodus are nonetheless quite informative and interesting.

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.

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What Is Truth?

What Is Truth?
This question is one of the most profound statements in Scriptures, spoken by an unlikely figure.

The New Testament refers to him as Pontius Pilate, the Roman prefect (governor) of Judea under Emperor Tiberius from 26 to 36 C.E.

The events unfolded when Yahushua the Messiah was brought before Pontius Pilate by the Jewish religious leaders, who sought to have him executed by the Roman authorities.

Historical evidence dates this event to Abib 14, Passover day, in the year 30 C.E., corresponding to Thursday, April 6.

Could Pilate grasp some sense of truth from Yahushua?

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36. Passover – Atonement on the 9th?

Passover – Atonement on the 9th?
Although all of the evidence from Scriptures unequivocally makes “between/among the arabim (evenings)” begin at sunset and end at dark, there is one challenge made by the advocates of System B (the Hasidic position) which must be addressed: their interpretation of Leviticus 23:26-32.

This single passage is the mainstay defense used by all of those claiming that at least one arab (evening) represents the last few hours of a day (System B and System D).

Day of Atonement (Yom Kippur)
Though the section begins by stating that “on the tenth day of this seventh month is a Day of Atonement,” a sacred convocation, and a day of humbling, i.e., fasting,1 it later gives a statement which is popularly translated to mean: Continue reading “36. Passover – Atonement on the 9th?” →

18. Passover – Pentecost Clarity II

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

Aristocratic System
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.

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17. Passover – Pentecost Clarity I

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.

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16. Passover – Neo-Aristocratic Practice

A late innovation of the Aristocratic understanding of
בין חערבים (byn ha-arabim) arose sometime after the fall of Jerusalem in 70 C.E., becoming clearly manifested in records by the 8th century C.E.

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.

Like those of the Aristocratic school (System A), these neo (later)-Aristocratic groups (System C) understood byn ha-arabim as the period of twilight that follows sunset.

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15. Passover – Aristocratic Practice II

There is little doubt that the ancient Samaritans reflected the Sadducean position with regard to the timing of byn ha-arabim (twilight after sunset).

To support this detail, we retain one piece of evidence from an ancient Samaritan writer, Ezekielos the Tragedian, in his work titled ἐζαγωγή (Exagoge; Deliverance).1

This work was composed sometime between the first part of the second century until about 90 B.C.E.,2 i.e., as early as the outbreak of the Hasmonaean Revolt or as late as the first decade of the next century.

Clement of Alexandria calls Ezekielos “the poet of Jewish tragedies.”3 Important fragments of the Exagoge have survived in the works of Eusebius.4

Internal evidence from this tragic drama reveals that the author belonged to the ancient Samaritan sect, which used the Aristocratic method.5 As we shall demonstrate, the ancient Samaritans held that byn ha-arabim begins the day and that the entire Festival of Passover and Unleavened Bread lasts only seven days, beginning with the 14th.

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14. Passover – Aristocratic Practice I

The Aristocratic understanding (System A) of “בין חערבים (byn ha-arabim)” was represented by the Jews called Sadducees, the Boethusian Sad­ducees, and by the ancient Samaritans.

Moreover, the Aristocratic practice was utilized by Yahushua the messiah, his apostles, and the early assemblies that followed him.1

Very few writings which discuss just how to observe Passover have come down to us directly from any acknowl­edged Sadducean, Boethusian, or ancient Samaritan source. So, for an acquaintance with their opinions, we are mainly dependent upon their antagonists.2

These antagonists, and records which are derived from the later variations of this view (as demonstrated by the neo-Samaritans and Karaites),3 show that, contrary to the Hasidic views, the Aristocratic approach understood that the first ערב (arab; intermixing of light and dark) occurred at sunset and the second at deep twilight (the setting of darkness).

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13. Passover – Hasidic Practice II

In this second and final half of our discussion we will now look to the ancient records that demonstrate the Hasidic view regarding Passover.

The Book of Jubilees
The Book of Jubilees, originally composed in Hebrew by the Hasidim in the late second century B.C.E.,1 gives us the earliest representation of the Hasidic argument. To date, the most complete version of this text is found in the Ethiopian edition. It reports:

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12. Passover – Hasidic Practice I

Since the first century C.E., the most prevalent and popular view for the observance of Passover and the seven days of Unleavened Bread has been Hasidic System B—an interpretation first expressed by the ancient Hasidim.

This practice has the Passover sacrifice offered during during the afternoon of Abib 14 with the Passover meal eaten at the beginning of Abib 15. All leavening is removed from one’s home by noon on Abib 14. Abib 15 begins the 7-day Feast of Unleavened Bread and continues through Abib 21. There is a total of 8 days of Unleavened Bread counted from Abib 14-21.

The questions that must be asked are:

• What is the ancient evidence of this interpretation? Also, just how and on what days did they keep the Festival of Passover and Unleavened Bread?

• When did this Hasidic view of Passover and the seven days of Unleavened Bread first appear?

• What issues created their interpretation and how did they derive their understanding of בערב (be-arab; in the mixing of light and dark [twilight]) and its cognate term בין הערבים (byn ha-arabim; between/among the mixings of light and dark [twilight])?

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11. Passover – Sadducees & Pharisees Part 2

In our first installment titled 10. Passover – Sadducees & Pharisees I, we discussed the religious philosophy of the Sadducees. With our second installment we will proceed to address the viewpoint of the Pharisees and their power struggle with the Sadducees.

It is within the framework of the evolving political and religious conflict between the Sadducees and Pharisees that we can understand just how and why the Pharisees ultimately became victorious in the officially recognized practice of Passover and Unleavened Bread which we have labeled “Hasidic System B.”

The Pharisees
The “Hasidic System B” Passover and Unleavened Bread method originated among the early Hasidim but became dominant as a religious practice because of the political power of their spiritual descendants, the Pharisees.1

From Pharisaism derived what is now called Orthodox Judaism.2 Their conflict with the Sadducees was in force from the time of the Hasmonaean revolt.

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10. Passover – Sadducees & Pharisees Part 1

With the proper historical and cultural context in hand per our previous posts dealing with “The Dark Period,” we shall now turn our attention toward the two leading Jewish religious parties: the Sadducees and the Pharisees.

These two religious groups held opposing interpretations for בין הערבים (byn ha-arabim; between the evenings), for the day on which the Passover was eaten, and for the seven days of Unleavened Bread.

The Sadducees reflected the Aristocratic view while the Pharisees carried on the Hasidic tradition.

Continue reading “10. Passover – Sadducees & Pharisees Part 1” →