Posts Tagged Passover

Passover – Confusion Eliminated

For many, it seems that the most confusing of all the sacred days of Yahweh is the Festival of Passover and Unleavened Bread.

The question that arises is, Why so much confusion?

In order to address and eliminate this confusion, it would seem reasonable to acknowledge that the expectation of keeping Yahweh’s sacred days existed from the time of Adam and Eve.

Let us cite a few relevant passages from Scriptures.

And eloahim said, Let there be luminaries in the open expanse of the heaven to divide between the daytime and the night and let them be for signs and for מועדים (moadim; APPOINTED TIMES) and for days and years; and let them be for illuminations in the open expanse of the heaven to give light on the land; and it was so. And eloahim made the two great luminaries: the great luminary for ruling the day and the smaller luminary for ruling the night, and the stars. And eloahim set them in the open expanse of the heaven to give light upon the land and to rule over the daytime and over the night, and to separate between the light and the darkness. (Gen. 1:14-18)

He (Yahweh) made the moon for the מועדים (moadim; appointed times), the sun knows where he enters in. (Psalm 103:19)

It is clearly evident that Yahweh’s Festival Days fall into the category of the moadim or appointed times, thereby confirming that the Festival Days were observed from the beginning in the Garden of Eden.  

Abraham Kept the Festival Days
At minimum, Scriptures indicate that Abraham, who lived well before the Torah of Moses, kept Yahweh’s Festival Days. Scriptures inform us:
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Passover – A Challenge

There is a popular Sacred Name group that offers an article titled “Why Passover is Not a High Day.” Contained within this article is the subtitle  “12 Reasons Why the Passover Is Not the First High Day.”

We shall present a few excerpts from the article to illustrate the distortions and reinterpretations of Scriptures utilized by them to justify their predetermined conclusions regarding Passover.

The following are “Reasons10 and 11. After each “– STATEMENT –” we will provide a “• RESPONSE •”.

10. Does Passover Memorial Make Eight Days of the Feast?
– STATEMENT –

From the time we take the emblems of unleavened bread and the cup, we are to purge (Strong’s No. 1571 ekkathairo), meaning to cleanse thoroughly, to eliminate, to purify, to get rid of the old leaven. Does this mean that we are now keeping eight days of unleavened bread rather than seven, as some allege?

• RESPONSE•
It is implied that after eating the Passover meal at the beginning of Abib 14, one is to begin to purge or get rid of the old leaven that still remains in the home. Read the rest of this entry »

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Passover – Tampering of Exod. 12:14

In an effort to support an 8-day practice of Passover and Unleavened Bread consisting of Abib 14-21, many purported followers of Yahweh manipulate the simple truth conveyed by certain passages of Scriptures. 

For instance, they claim to offer as evidence Exodus 12:14, which they say has been misinterpreted and thereby proves that Passover Day, Abib 14, is not a Festival Day, a High Sabbath, or the first day of Unleavened Bread. Passover Day is summarily relegated to be just a memorial and a type of preparation day.

It is also claimed that the Festival of Unleavened Bread begins on their designated High Sabbath of Abib 15. This 7-day Festival would continue through Abib 21.

One should keep in mind that these assertions are made with the knowledge that one actually begins to eat unleavened bread on Passover Day, Abib 14.

Therefore, when one adds the 1-day observance of the Passover Memorial (Abib 14) to the 7-day Festival of Unleavened Bread (Abib 15-21), there is a total of 8 days of eating unleavened bread.

Unfortunately, the information given as proof for this 8-day practice lacks any semblance of scriptural truth. Nowhere in Scriptures is there any instruction to eat unleavened bread for 8 days!  Read the rest of this entry »

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Passover – Examining Abib 10 to 13

Of the four Gospels, there exists a perception that the book of John relates a contradictory narrative in relation to the other Gospels regarding the account of Yahushua the messiah’s last Passover supper, also known as the “Last Supper.”

Because of this perception, many have utilized the book of John to support the idea that Yahushua never actually ate the Passover supper since it occurred on the evening of Abib 14, which was one day before the officially sanctioned day of Abib 15 as recognized by the Jewish religious leaders.

Some claim that Yahushua’s “Last Supper” on Abib 14 was a faux Passover or a fake. The reason being that Yahushua knew that he would be dead and would not be able to keep the true Passover on Abib 15.

Others say that because of this unique circumstance, an exception was made for Yahushua by father Yahweh, who permitted him to observe a valid Passover one day earlier, thereby circumventing the Law!

But, are any of these assertions valid? Read the rest of this entry »

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The Math of Passover & Unleavened Bread


Recently, a popular Sacred Name group put forth a list titled “10 Key Passover Facts” which is found in their Jan-Feb 2018 magazine.

What will be addressed is Fact #5 which reads:

While leavening is not prohibited on Passover day, Abib 14, it is disallowed with the Passover memorial, Exodus 12:8. The Passover is a time of removing leavening in preparation for the Feast of Unleavened Bread that follows.

Modified Version
For many this would seem to be a reasonable statement because this reflects the present-day acceptance, by most Sacred Name groups, of a modified version of the Hasidic/Pharisaic practice of Passover and Unleavened Bread which encompasses the dates of Abib 14-21 with the result of an observance consisting of 8 days. Read the rest of this entry »

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Beginning the New Year – Pt. 2

moon3In our previous discussion, Beginning the New Year – Pt. 1, we addressed the issue of the Hebrew terms תקופה (tequphah) and תקופת (tequphath).

We learned that a tequphah is a solar event and is a point in time that could be an equinox or a solstice.

It was also recognized that a tequphath represents a season of the solar year. The two seasons for calculating Festival Days being spring-summer and autumn-winter.

With this in mind we will continue in Part 2 with an examination of the Festival of Tabernacles and the Festival of Ingathering. What we will discover is how they both relate to the determination of the scriptural New Year.

Khag of Tabernacles
We must next be cognizant of the difference between the use of the labels “the Khag (Festival) of Ingathering” and “the Khag of Tabernacles,” the latter forming only a part of the former. The instructions from Deuteronomy and Leviticus for the seven-day Khag of Tabernacles state:

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Beginning the New Year – Pt. 1


moon3When all of the window dressing is removed, we discover that the entire issue about when to begin the year rests with the instructions regarding the Khag of Ingathering and its tequphath (season of the year).

Preliminary Statement
The late Jews tell of four תקופת (tequphath) of the year (spring, summer, autumn, and winter), each calculated as a period following one of the days of a תקופה (tequphah): the vernal equinox, the summer solstice, autumnal equinox, and winter solstice.1

It is also important for us not to confuse the occurrence of a tequphah (i.e., equinox or solstice) with the season (tequphath) although the same word is sometimes used in common speech for both.

To begin with, a tequphah (equinox or solstice), as spoken of by Scriptures, is a solar event, marking a point of passage of the earth around the sun. It represents a day wherein one of two visual effects occur.

1. A solstice day is a day when the sun, as seen along the earth’s horizon, reaches its furthest point of rising or setting either on the north or south.

2. On the day of an equinox, on the other hand, the rising and setting of the sun lies on the horizon precisely in the middle between the two solstice points. As a consequence, the length of the periods of daytime and nighttime on that day of the equinox are almost exactly equivalent.

The Tequphath
The Hebrew word תקופת (tequphath)—various transliterated as tekufath, tequfoth, tequfath, and so forth—is a form of the term תקופה (tequphah)—tekufah, tequfah, and so forth. Tequphah is itself derived from the word קופ (quph), meaning to, “go round.”2 The term תקופה (tequphah) more precisely means, “a revolution, i.e. (of the sun) course, (of time) lapse:—circuit, come about, end”;3 a “circuit,”4 “orbit of the sun . . . circle of the year.”5

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The Abib and Barley Error – Pt. 1

barleyAs springtime approaches that same old controversy rears its ugly head once again among the many followers of Yahweh concerning the beginning of the New Year.

Several questions that are usually brought forward by those concerned regarding the New Year are:

What is the definition of a scriptural New Moon?

Is a visible crescent of the moon required to begin the month?

From what location does one need to determine the New Moon?

Does one use the spring equinox to determine the month of Abib?

Does one only use the “green ears of barley” formula for the month of Abib?

Can one use only calculations for the New Moons?

Does one use both the spring equinox and barley for the month of Abib?

What group today has Yahweh’s truth and authority to proclaim and sanctify the true New Year?

Can we rely on the current Jewish Calendar for the correct dates?

As you can surmise, there can exist much confusion as one tries to sort out the actual truth of the matter.

In previous articles, we have already discussed the issues of visible new moons and calculations as they relate to Yahweh’s sacred calendar.

In this particular discussion, we will address the validity of the so-called requirement of “green ears of barley” to determine the month of Abib and the beginning of Yahweh’s New Year.

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Passover & Water Baptism – Pt. 2

Previously, in Part 1 of our two-part series,
we provided the groundwork for our present examination of the facts regarding whether or
not water baptism is a prerequisite for the
partaking of the Passover meal.

Replaced by Water Baptism?
It is claimed that after Yahushua’s death and resurrection the requirement of fleshy circumcision especially for Passover was “replaced” by water baptism. To make this point, the following quote by Saul (Paul) is given:

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Passover & Water Baptism – Pt. 1

Prior to the observance of Passover during our present time, there frequently emerges a serious quest by some newer followers of Yahweh to experience a proper and valid water baptism.

The reason being that the majority of Sacred Name groups of today assert that in order for a person to partake of the Passover meal or emblems they must have undergone a mandatory water baptism in the proper name of the messiah.

It is also maintained by most of these groups that before the death of Yahushua the messiah, in order to partake of the Passover meal, all men had to be fleshly circumcised.

Different Passover Systems
We must first admit to a basic difference in the opinion about Passover. To begin with, many are often unaware that there were several different Passover systems practiced by the ancient Jews.

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Circumcision & Passover – Pt 3

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:

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Circumcision & Passover – Pt 2

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:

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Circumcision & Passover – Pt 1

There is a belief among some proclaimed followers of Yahweh that in order for men to partake of the Passover, they must first be circumcised of the flesh.

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 continue with our investigation.

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 (Old Covenant).

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Passover – Exodus Interrogated I

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What does the book of Exodus really say regarding the observance of the Festival of Passover? Also, what about the Festival of Unleavened Bread?

There are two main popular understandings:

• According to the Hasidic Jewish view (System B) the Passover lamb was killed during the afternoon of Abib 14 and the Passover supper took place after sundown on Abib 15.

Abib 14 is a preparation day and not a High Sabbath. Abib 15-21 is the 7-day Festival of Unleavened Bread. Abib 15 and 21 are High Sabbath days. There are 8 days of eating unleavened bread.

• Among the Sacred Name groups of today, most hold to the Modern Hybrid view (System G) whereby, at the Exodus, the Passover lamb was killed at the start of Abib 14 after sundown and the Passover supper eaten that night.

Like the Hasidic Jews holding to System B, they consider Abib 14 to be a preparation day and not a High Sabbath. Abib 15-21 is the 7-day Festival of Unleavened Bread. Abib 15 and 21 are High Sabbath days. There are 8 days of eating unleavened bread.

For the seeker of truth, we are only left with the following possibilities.

1. One system is right.
2. Both systems are wrong.

If you have a strange suspicion that the second answer is more correct, then it is suggested that you read on.

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40. Passover – C. O. Dodd’s Failing

There are those who would point to Leviticus 23:6 and insist that Abib 15 is the first day of the Festival of Unleavened Bread which continues on through Abib 21.

And on the fifteenth day of the same month is a festival of unleavened bread unto Yahweh: seven days you must eat unleavened bread. (Leviticus 23:6)

An additional reference is also given from Numbers:

And on the fifteenth day of this month is a festival; seven days shall unleavened bread be eaten. (Numbers 28:17)

For those who observe a form of the Pharisaic/Hasidic practice for the Festival of Unleavened Bread (System B and System G), these passages from Leviticus and Numbers are held as proof that the first day of the 7-day Festival of Unleavened Bread is Abib 15.

It is evident that when these two passages are closely examined in context the results reveal the opposite and actually support Passover Day, Abib 14, as being the first day of the Festival of Unleavened Bread (System A).

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