Can one actually lose their salvation by scarfing down a pork chop? For many, especially those who claim to be teachers of Yahweh’s word, the answer would be an emphatic “Yes!”
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.
Continue reading “Seeking Yahweh’s Truth”
This article is intended for all those who recognize the validity of observing the Sabbath and Jubilee years per the instructions from Scriptures.
It just so happens that many people 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 people readily admit that Scriptures explicitly state that Yahweh’s sacred year begins during the 1st month on Abib 1, which occurs at springtime.
The justification for this anomaly is the 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 Jubilee years in that they would begin on Tishri 10 of the 7th month. Continue reading “Sabbath Year – Abib or Tishri?”
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 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).
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).
When discussing the determination of New Moons, whether by visibility or calculation, several questions arise regarding the truth of the matter as presented by Yahweh.
Many religious leaders have convinced a significant number of people that one must not only see the visible crescent of the new moon but also assess the greenness of the barley crop to determine the New Year.
These leaders assert they possess the true criteria for establishing Yahweh’s calendar and claim that their knowledge and understanding are derived directly from the Scriptures.
Additionally, these religious leaders assert that their method for determining New Moons is relatively straightforward and rooted in Scriptures. They claim it is so simple that Yahweh has made it accessible for almost anyone to determine the start of months and years, regardless of their circumstances.
However, not everyone may find it easy—if you do not have perfect vision or are not a farmer, you might encounter some challenges.
So, just how and when did the notion of a Sabbath year beginning with Tishri, the seventh month, get considered and implemented by the Jewish religious leaders? Needless to say, with Part 2 we’re going to find out.
The Transition to the Tishri Year
The New Year date of Tishri 1 for the Sabbath year is an offshoot of late Talmudic interpretation. As has been previously noted in Part 1, Scriptures never claim that the seventh month began a regular Sabbath year.
The deduction that Tishri began a Jubilee year was itself a misreading of Leviticus 25:8-13. The rabbis of the post-Bar Kochba period, in an effort to “build a fence around the Law,”21 merely extended their misreading of Leviticus 25:8-13, which dealt only with the year of Jubilee, to the regular Sabbath year.
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.
Many promote a form of the Hasidic/Pharisaic 8-day practice of Passover and Unleavened Bread, observing it on Abib 14-21.
Two scriptural passages that are misinterpreted and then used as proof against the 7-day Festival of Passover and Unleavened Bread practice of Abib 14-20 are Deuteronomy 16:8 and Ezekiel 45:21.
Before addressing these two passages, we will quickly recap the two positions.
7-Day View
• Abib 14, Passover day, is a Festival Day and High Sabbath. It is the first day of Passover week and the 7-day Festival of Unleavened Bread. One commences eating unleavened bread just after sunset at the beginning of Abib 14.
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?”
In this particular post further evidence will be presented to help us uncover the true and correct definitions of the terms “evening” and “between the evenings” as used in Scriptures.
Also, as we continue our investigation, it will become obvious that the cloud of confusion hanging over the Festival of Passover and Unleavened Bread is dissipating.
The most important evidence for the ancient concept of “בערב (within arab; evening)” as equal to “בין הערבים (between/among the arabim; evenings)” comes in Exodus 16:1-35.
This citation not only proves that these phrases are two ways of referring to the same general period of twilight but that both concepts represent the beginning of a legal scriptural day.
Continue reading “35. Passover – The Quails”
Do Scriptures actually reveal that the Festival of Passover is the first of the 7 days of Unleavened Bread lasting from Abib 14-20?
During the process of finding out the truth of the matter, the evidence from 33. Passover – Evening Begins the Day has firmly established that the Hebrew term ערב (arab; evening) begins at sunset, the period of twilight, and is the first part of a new day.
Our attention will now turn to the expression “בין הערבים (byn ha-arabim; i.e., between, among, in the midst of, or within the arabim (often translated “evenings”).1
For those who are seeking the clarity of Yahweh’s truth of the matter, the following investigation will prove to be quite revealing.
Continue reading “34. Passover – Between the Evenings”
In our last post, Passover – Exodus Interrogated II, we uncovered an additional eight points of evidence dealing with our investigation of the Festival of Passover and Unleavened Bread:
8. There are a total of 7 days of eating unleavened bread.
9. The first and seventh days are High Sabbaths.
10. It was during the night of Passover, Abib 14, that the Israelites came out of Egypt, the house of bondage.
11. The Hebrew terms arab (evening) and byn ha-arabim (between the evenings) are synonymous and mean the time period just after sunset and before dark which begins the scriptural day.
12. One is to eat unleavened bread from the beginning of Abib 14 until the beginning of Abib 21 for a total of seven days of eating unleavened bread.
13. After the killing of the Passover lamb, the sprinkling of blood on the door frame, and the Passover meal at the beginning of Abib 14, the Israelites were not to leave their houses until morning.
14. It was the destroyer named Yahweh who killed all the Egyptian firstborn.
15. The day of Passover is to be observed as an ordinance or statute until a future world-age lasting time.
We will now proceed to solve this case with our third and final installment.
So far, the interrogation from Passover – Exodus Interrogated I has produced the following primary evidence:
1. Yahweh spoke to Moses and Aaron on Abib 1 of the New Year.
2. The Passover lamb was to be taken on Abib 10.
3. The lamb was to be kept until the beginning of Abib 14.
4. The lamb was to be killed just after sundown at the beginning of Abib 14, and its blood was applied to the doorframe. It is immediately cooked and eaten.
5. All remains of the lamb were to be burned by early morning before sunrise of Abib 14.
6. Yahweh would pass through Egypt during the night of Abib 14, killing all the firstborn except Israelite houses applied with the blood of the lamb.
7. Abib 14 is a Festival Day.
Let us continue.
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.