FL Blog Content...best to quit while you're behind.

David Paul

https://blog.logos.com/what-is-pentecost-in-the-bible-and-why-is-it-important/

Once again, a blog post riddled with inaccuracies...some theological, and some simply factual.

Looking at just a snippet, both the green and blue statements are factually incorrect.

Enough already...please just stop.

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Comments

Joseph Turner

This is meant as an honest question and not some sort of gotcha challenge, but what exactly is it that you are taking issue with? Concerning the first statement, it was 7 weeks after Pentecost and celebrated on the 50th day. Concerning the second statement, it was the Greek name for the Feast of Weeks, which was so named as it included seven weeks. I don't know if it's the fourth spring feast.

I may be just displaying my ignorance, but I don't see the issue.

Bob

https://community.logos.com/discussion/comment/1168112#Comment_1168112

This is meant as an honest question and not some sort of gotcha challenge, but what exactly is it that you are taking issue with? Concerning the first statement, it was 7 weeks after Pentecost and celebrated on the 50th day. Concerning the second statement, it was the Greek name for the Feast of Weeks, which was so named as it included seven weeks. I don't know if it's the fourth spring feast.

I may be just displaying my ignorance, but I don't see the issue.

The Feast of Weeks is on the 50th day from the waving of the sheaf of the firstfruits, not Passover.

I'm not sure about the other concern about it being the 4th spring feast. I've always seen it listed 4th. I'm waiting, like you, for a response from David Paul for an understanding.

Bob

DMB

https://community.logos.com/discussion/comment/1168176#Comment_1168176

120 squeezed in a room must have been pretty tight. I guess I don't understand the need to stray from the text.

Simon’s Brother

It seems they are relying upon what some of the bible dictionaries in Logos say, as an example:

SHAVUOT (THE FEAST OF WEEKS). Because it occurs seven weeks after Passover, this feast is called Shavuot, meaning “weeks.” The Feast of Weeks is mentioned in eight passages in the Bible, five of which are in the Old Testament and three in the New Testament (Exod. 23:16; 34:22; Lev. 23:15–21; Num. 28:26; Deut. 16:9–12; Acts 2:1–4; 20:16; 1 Cor. 16:8).
In the Mosaic law, two wave loaves were offered, and these loaves were to be leavened. This is the only festival where leaven was permitted, but it was not burned on the altar. Leaven is a symbol of sin, and those who are represented by this sacrifice are sinners. Also, there is no specific calendar date for the feast because it was to occur seven weeks from the Sunday following Passover.
Jewish people observe Shavuot today by reading the book of Ruth because the story took place during the time of harvest and because of a tradition that King David (a descendant of Ruth) was born during the Feast of Weeks. Another form of observance is staying up all night to study the Mosaic law, a reminder that there was thunder and lightning at the time the law was given and this kept the Jews awake all night. During Shavuot special food items are served. One is kreplach (a type of Jewish dumpling, normally consisting of chopped meat, garlic, and onions enclosed in pasta, but on this occasion filled only with cheese). Also popular are cheese blintzes, very thin pancakes, usually filled with cream cheese, folded into a rectangle and then fried or baked, usually eaten with some kind of sour cream sauce or fruit topping.
Also branches from trees and grass from the field are spread over the floor of the synagogue as a reminder that Jewish people should be praying for a bumper crop of fruit.

See also JUDAISM

Bibliography. A. Fruchtenbaum, The Feasts of Israel; C. Roth, “Shavuot,” in Encyclopedia Judaica, edited by C. Roth; H. Schauss, The Jewish Festivals: History & Observance; I. Singer, “Shavuot,” in The Jewish Encyclopedia; M. Strassfeld, The Jewish Holidays: A Guide & Commentary; Y. Vainstein, The Cycle of the Jewish Year: A Study of the Festivals and of Selections from the Liturgy.

A. Fruchtenbaum

Fruchtenbaum, A., 2018. Shavuot (The Feast of Weeks) H. W. House, ed. The Evangelical Dictionary of World Religions, p.464.

This one though does give information in line with what Bob suggested:

3.1.3. Feast of Weeks (Heb. ḥag šābû‘ôt). This feast is also called “the day of the first fruits” (Ex 34:22; Num 28:26) or “the feast of the harvest” (Ex 23:16). Being celebrated “fifty” (LXX: pentēkonta) days after the raising of the sheaf of the first fruits at the end of Passover and Unleavened Bread (Lev 23:9–16) gave it the name “Pentecost” (Tob 2:1; 2 Macc 12:31–32), used in the NT at Acts 2:1; 20:16; 1 Corinthians 16:8.

Twelftree, G.H., 2013. Feasts J. B. Green, J. K. Brown, & N. Perrin, eds. Dictionary of Jesus and the Gospels, Second Edition, p.273.

I have seen four spring feasts spoken of : Passover, Unleavened bread, First fruits and Pentecost but not saying that is authoritative information so would be interested on David's further comments on this to clarify my own understanding.

Bob

https://community.logos.com/discussion/comment/1168181#Comment_1168181

120 squeezed in a room must have been pretty tight. I guess I don't understand the need to stray from the text.

I'm sorry, I don't understand what you are implying. Please explain.

Bob

scooter

https://blog.logos.com/what-is-pentecost-in-the-bible-and-why-is-it-important/

Once again, a blog post riddled with inaccuracies...some theological, and some simply factual.

Looking at just a snippet, both the green and blue statements are factually incorrect.

Enough already...please just stop.

I do not know what U consider wrong with the material U have concerns with, as I am a layman.

Best for me would be you saying what, in your opinion, is the correct information, so I can contrast it with your highlighted concerns.

DMB

https://community.logos.com/discussion/comment/1168186#Comment_1168186

120 squeezed in a room must have been pretty tight. I guess I don't understand the need to stray from the text.

I'm sorry, I don't understand what you are implying. Please explain.

Bob

MJ. Smith

https://community.logos.com/discussion/comment/1168193#Comment_1168193

Let's think this through. What was the average size of a Jewish man in the first century A.D.? From By Our World In Data - https://ourworldindata.org/grapher/human-heights-over-the-long-run, CC BY 3.0, https://commons.wikimedia.org/w/index.php?curid=86929781

Drats ... for the hyper-literalist, I can't find the corresponding body mass nor the average amount of space taken when huddling rather than standing. Love your thought but can't carry it to it's logical conclusion ... it must remain a Biblical mystery.[;)]

DMB

https://community.logos.com/discussion/comment/1168230#Comment_1168230

Drats ... for the hyper-literalist, I can't find the corresponding body mass nor the average amount of space taken when huddling rather than standing

Well, reading carefully, even though the blog has all 120 people huddled up, it's the 'whole house' that gets the Spirit'. The writer is careful to specify ... not just the huddling room. Of course the 'house' could be the huddlers, not a single one missing out (our pastor really wondered about the 12th dice-selected guy vs the better qualified Paul).

Bob

https://community.logos.com/discussion/comment/1168185#Comment_1168185

This one though does give information in line with what Bob suggested:

3.1.3. Feast of Weeks (Heb. ḥag šābû‘ôt). This feast is also called “the day of the first fruits” (Ex 34:22; Num 28:26) or “the feast of the harvest” (Ex 23:16). Being celebrated “fifty” (LXX: pentēkonta) days after the raising of the sheaf of the first fruits at the end of Passover and Unleavened Bread (Lev 23:9–16) gave it the name “Pentecost” (Tob 2:1; 2 Macc 12:31–32), used in the NT at Acts 2:1; 20:16; 1 Corinthians 16:8.

Twelftree, G.H., 2013. Feasts J. B. Green, J. K. Brown, & N. Perrin, eds. Dictionary of Jesus and the Gospels, Second Edition, p.273.

I have seen four spring feasts spoken of : Passover, Unleavened bread, First fruits and Pentecost but not saying that is authoritative information so would be interested on David's further comments on this to clarify my own understanding.

My comments came from Lev. 23:15-16.

“You shall count seven full weeks from the day after the Sabbath, from the day that you brought the sheaf of the wave offering. You shall count fifty days to the day after the seventh Sabbath. Then you shall present a grain offering of new grain to the Lord.

The issue then becomes, when was the day of the wave offering?

From Lev. 23:10-11:

“Speak to the people of Israel and say to them, When you come into the land that I give you and reap its harvest, you shall bring the sheaf of the firstfruits of your harvest to the priest, and he shall wave the sheaf before the Lord, so that you may be accepted. On the day after the Sabbath the priest shall wave it.

What day after the sabbath are we talking about? Somehow, (and I wish someone could comment on this), this day became associated with the Feast of Unleavened Bread. It seems the Pharisees said this day was Nisan 16, the day after the first day of Unleavened Bread.

Nisan 14 is Passover.

Nisan 15 is first day of the Feast of Unleavened Bread (which is a Sabbath, no matter what day it falls on).

The Pharisees and Orthodox Judaism say that the date for the waive offering of firstfruits is Nisan 16. Because it’s the first day after the Sabbath of the first day of Unleavened Bread.

Others will say that the day for the wave offering, is the day after the first “weekly” Sabbath AFTER the first day of Unleavened Bread (Nisan 15).

So, regardless of the two options, the waving of the sheaf of firstfruits is just a few days after Passover (Nisan 14). Either 2 days or, 2 to 6 days.

Again, I am curious as to how and when, it came about, that the date of the waving of the sheaf of firstfruits came to be associated with the first day of Unleavened Bread.

Bob

Simon’s Brother

https://community.logos.com/discussion/comment/1168246#Comment_1168246

Appreciate your explanation from Scripture of your position Bob.

This one though does give information in line with what Bob suggested:

3.1.3. Feast of Weeks (Heb. ḥag šābû‘ôt). This feast is also called “the day of the first fruits” (Ex 34:22; Num 28:26) or “the feast of the harvest” (Ex 23:16). Being celebrated “fifty” (LXX: pentēkonta) days after the raising of the sheaf of the first fruits at the end of Passover and Unleavened Bread (Lev 23:9–16) gave it the name “Pentecost” (Tob 2:1; 2 Macc 12:31–32), used in the NT at Acts 2:1; 20:16; 1 Corinthians 16:8.

Twelftree, G.H., 2013. Feasts J. B. Green, J. K. Brown, & N. Perrin, eds. Dictionary of Jesus and the Gospels, Second Edition, p.273.

I have seen four spring feasts spoken of : Passover, Unleavened bread, First fruits and Pentecost but not saying that is authoritative information so would be interested on David's further comments on this to clarify my own understanding.

My comments came from Lev. 23:15-16.

“You shall count seven full weeks from the day after the Sabbath, from the day that you brought the sheaf of the wave offering. You shall count fifty days to the day after the seventh Sabbath. Then you shall present a grain offering of new grain to the Lord.

The issue then becomes, when was the day of the wave offering?

From Lev. 23:10-11:

“Speak to the people of Israel and say to them, When you come into the land that I give you and reap its harvest, you shall bring the sheaf of the firstfruits of your harvest to the priest, and he shall wave the sheaf before the Lord, so that you may be accepted. On the day after the Sabbath the priest shall wave it.

What day after the sabbath are we talking about? Somehow, (and I wish someone could comment on this), this day became associated with the Feast of Unleavened Bread. It seems the Pharisees said this day was Nisan 16, the day after the first day of Unleavened Bread.

Nisan 14 is Passover.

Nisan 15 is first day of the Feast of Unleavened Bread (which is a Sabbath, no matter what day it falls on).

The Pharisees and Orthodox Judaism say that the date for the waive offering of firstfruits is Nisan 16. Because it’s the first day after the Sabbath of the first day of Unleavened Bread.

Others will say that the day for the wave offering, is the day after the first “weekly” Sabbath AFTER the first day of Unleavened Bread (Nisan 15).

So, regardless of the two options, the waving of the sheaf of firstfruits is just a few days after Passover (Nisan 14). Either 2 days or, 2 to 6 days.

Again, I am curious as to how and when, it came about, that the date of the waving of the sheaf of firstfruits came to be associated with the first day of Unleavened Bread.

Bob

Joseph Turner

https://community.logos.com/discussion/comment/1168185#Comment_1168185

It seems they are relying upon what some of the bible dictionaries in Logos say, as an example:

SHAVUOT (THE FEAST OF WEEKS). Because it occurs seven weeks after Passover, this feast is called Shavuot, meaning “weeks.” The Feast of Weeks is mentioned in eight passages in the Bible, five of which are in the Old Testament and three in the New Testament (Exod. 23:16; 34:22; Lev. 23:15–21; Num. 28:26; Deut. 16:9–12; Acts 2:1–4; 20:16; 1 Cor. 16:8).
In the Mosaic law, two wave loaves were offered, and these loaves were to be leavened. This is the only festival where leaven was permitted, but it was not burned on the altar. Leaven is a symbol of sin, and those who are represented by this sacrifice are sinners. Also, there is no specific calendar date for the feast because it was to occur seven weeks from the Sunday following Passover.
Jewish people observe Shavuot today by reading the book of Ruth because the story took place during the time of harvest and because of a tradition that King David (a descendant of Ruth) was born during the Feast of Weeks. Another form of observance is staying up all night to study the Mosaic law, a reminder that there was thunder and lightning at the time the law was given and this kept the Jews awake all night. During Shavuot special food items are served. One is kreplach (a type of Jewish dumpling, normally consisting of chopped meat, garlic, and onions enclosed in pasta, but on this occasion filled only with cheese). Also popular are cheese blintzes, very thin pancakes, usually filled with cream cheese, folded into a rectangle and then fried or baked, usually eaten with some kind of sour cream sauce or fruit topping.
Also branches from trees and grass from the field are spread over the floor of the synagogue as a reminder that Jewish people should be praying for a bumper crop of fruit.

See also JUDAISM

Bibliography. A. Fruchtenbaum, The Feasts of Israel; C. Roth, “Shavuot,” in Encyclopedia Judaica, edited by C. Roth; H. Schauss, The Jewish Festivals: History & Observance; I. Singer, “Shavuot,” in The Jewish Encyclopedia; M. Strassfeld, The Jewish Holidays: A Guide & Commentary; Y. Vainstein, The Cycle of the Jewish Year: A Study of the Festivals and of Selections from the Liturgy.

A. Fruchtenbaum

Fruchtenbaum, A., 2018. Shavuot (The Feast of Weeks) H. W. House, ed. The Evangelical Dictionary of World Religions, p.464.

This one though does give information in line with what Bob suggested:

3.1.3. Feast of Weeks (Heb. ḥag šābû‘ôt). This feast is also called “the day of the first fruits” (Ex 34:22; Num 28:26) or “the feast of the harvest” (Ex 23:16). Being celebrated “fifty” (LXX: pentēkonta) days after the raising of the sheaf of the first fruits at the end of Passover and Unleavened Bread (Lev 23:9–16) gave it the name “Pentecost” (Tob 2:1; 2 Macc 12:31–32), used in the NT at Acts 2:1; 20:16; 1 Corinthians 16:8.

Twelftree, G.H., 2013. Feasts J. B. Green, J. K. Brown, & N. Perrin, eds. Dictionary of Jesus and the Gospels, Second Edition, p.273.

I have seen four spring feasts spoken of : Passover, Unleavened bread, First fruits and Pentecost but not saying that is authoritative information so would be interested on David's further comments on this to clarify my own understanding.

This is where I was confused. Even Anchor Bible Dictionary has it as stated in the quoted material from the OP, and in light of Bob's explanation above which seems to indicate some ambiguity, I couldn't understand why David took such offense to the highlighted portions.

Simon’s Brother

https://community.logos.com/discussion/comment/1168315#Comment_1168315

This is where I was confused. Even Anchor Bible Dictionary has it as stated in the quoted material from the OP, and in light of Bob's explanation above which seems to indicate some ambiguity, I couldn't understand why David took such offense to the highlighted portions.

I would be none the wiser of this alternative position if he did not raise his concerns. While for me this particular issue doesn't impact the conviction of my faith I understand and respect David's desire for things to be spoken of accurately. I don't hold a position at this point in time on what I would see as the correct understanding and suspect the writer of the blog was like you and I Joseph and not aware of there being anything different to what AYBD or other such bible encyclopaedias commonly state.

I do respect though David holds a strong position on this point and so a red flag was raised for him. He was not giving a critique of another users personal beliefs but of something FL posted as being factual on their blog so personally I have no issue with him saying he disagrees with what the post said. It would have been helpful if he gave us more information to back up his position. Bob stepped in an pointed us in a helpful direction. David's posts highlights for us there are things we just take for granted as being what we have always read or being taught or told but there might just be other views we have simply not come across yet.

MJ. Smith

https://community.logos.com/discussion/comment/1168417#Comment_1168417

For this sort of complaint - Faithlife tagging or blogs or training materials - I wish we had an argument mapping tool that we could link to the text. Argument maps show both the pro and con sides for disputed issues -- I can't find the post where someone recently suggested an online site

Bob

https://community.logos.com/discussion/comment/1168417#Comment_1168417

This is where I was confused. Even Anchor Bible Dictionary has it as stated in the quoted material from the OP, and in light of Bob's explanation above which seems to indicate some ambiguity, I couldn't understand why David took such offense to the highlighted portions.

I would be none the wiser of this alternative position if he did not raise his concerns. While for me this particular issue doesn't impact the conviction of my faith I understand and respect David's desire for things to be spoken of accurately. I don't hold a position at this point in time on what I would see as the correct understanding and suspect the writer of the blog was like you and I Joseph and not aware of there being anything different to what AYBD or other such bible encyclopaedias commonly state.

I do respect though David holds a strong position on this point and so a red flag was raised for him. He was not giving a critique of another users personal beliefs but of something FL posted as being factual on their blog so personally I have no issue with him saying he disagrees with what the post said. It would have been helpful if he gave us more information to back up his position. Bob stepped in an pointed us in a helpful direction. David's posts highlights for us there are things we just take for granted as being what we have always read or being taught or told but there might just be other views we have simply not come across yet.

Good thoughts!

Personally, I think the dictionaries mentioned do not want to get into the weeds of when the 50 day count starts. They just use “Passover”. And that term has various meanings. It could refer to the whole 8 day period of Passover plus the 7 day Feast of Unleavened Bread. We know that the start of the 50 day count starts within this timeframe, but there are 2 different opinions on the exact start date. I think some of the dictionaries are possibly using Passover in this more general 8 day sense, without wanting to get into the weeds of an exact starting day.

But if you want a 50 day count, then, you need one specific day to start the count.

So, I’m not advocating for anything, just trying to provide some information.

Again from Lev. 23:15-16

The start is the day that you brought the sheaf of the wave offering. That is at least 2 days after Nisan 14 and possibly up to 6 days, depending on your viewpoint. All within the 8 day Passover (meaning Passover plus the 7 day Feast of Unleavened Bread).

Bob

Joseph Turner

https://community.logos.com/discussion/comment/1168417#Comment_1168417

This is where I was confused. Even Anchor Bible Dictionary has it as stated in the quoted material from the OP, and in light of Bob's explanation above which seems to indicate some ambiguity, I couldn't understand why David took such offense to the highlighted portions.

I would be none the wiser of this alternative position if he did not raise his concerns. While for me this particular issue doesn't impact the conviction of my faith I understand and respect David's desire for things to be spoken of accurately. I don't hold a position at this point in time on what I would see as the correct understanding and suspect the writer of the blog was like you and I Joseph and not aware of there being anything different to what AYBD or other such bible encyclopaedias commonly state.

I do respect though David holds a strong position on this point and so a red flag was raised for him. He was not giving a critique of another users personal beliefs but of something FL posted as being factual on their blog so personally I have no issue with him saying he disagrees with what the post said. It would have been helpful if he gave us more information to back up his position. Bob stepped in an pointed us in a helpful direction. David's posts highlights for us there are things we just take for granted as being what we have always read or being taught or told but there might just be other views we have simply not come across yet.

Oh yes, and I didn't mean anything negative about his post. If it is indeed wrong, then that would be a problem; however, as Bob explains well here:

Personally, I think the dictionaries mentioned do not want to get into the weeds of when the 50 day count starts. They just use “Passover”. And that term has various meanings. It could refer to the whole 8 day period of Passover plus the 7 day Feast of Unleavened Bread. We know that the start of the 50 day count starts within this timeframe, but there are 2 different opinions on the exact start date. I think some of the dictionaries are possibly using Passover in this more general 8 day sense, without wanting to get into the weeds of an exact starting day.

But if you want a 50 day count, then, you need one specific day to start the count.

So, I’m not advocating for anything, just trying to provide some information.

Again from Lev. 23:15-16

“You shall count seven full weeks from the day after the Sabbath, from the day that you brought the sheaf of the wave offering. You shall count fifty days to the day after the seventh Sabbath. Then you shall present a grain offering of new grain to the Lord.

The start is the day that you brought the sheaf of the wave offering. That is at least 2 days after Nisan 14 and possibly up to 6 days, depending on your viewpoint. All within the 8 day Passover (meaning Passover plus the 7 day Feast of Unleavened Bread).

I think there is some ambiguity, and I am keen to hear David's response for further insight. If I have time today, I may do some deeper investigating. Admittedly, this is an area about which I should know more (feasts and festivals).

David Paul

https://community.logos.com/discussion/comment/1168246#Comment_1168246

Bob addressed the first mistake. The count to fifty begins with the day after the weekly Sabbath that falls during the week of unleavened bread. The Jews do the count incorrectly. The way they "count" always falls on Sivan 6, which precludes the need or reason for counting. Another reason they count it wrong is because counting it correctly means the fiftieth day will always fall on the first day of the week, which creates two consecutive Sabbaths (the weekly, followed by a yearly high day). The Rabbis invented the concept of calendrical "postponements" in order to specifically prevent two consecutive Sabbaths from occurring. So Rabbinic thought is constitutionally averse to the correct method for counting fifty.

The second issue comes down to having correct terminology, which most people for some reason don't seem able to grasp. Some days that are moh`:adhiym (appointed days) are hhaghgiym (feasts) and some are not. Some moh`:adhiym are yearly Sabbaths (there are seven yearly Sabbaths) and some are not. These two facts seem to pass over (I guess the pun can be intended here) people's heads. Notice this other snippet from the blog post.

To start, the pink statement is embarrassingly incorrect. The Hebrew word for "feast" is hhagh, not moh`eidh. Moh`eidh does indeed mean "appointed time", and a moh'eidh may be a hhagh, but a moh'eidh does not have to be a hhagh. Stated in English, an appointed time does not have to be a feast. For example, (yet another error in the article), the day called "Feast of Firstfruits" above in orange, IS NOWHERE CALLED A FEAST IN THE BIBLE. In fact, the day she (the author) is intending to describe isn't anywhere called "firstfruits" (the Hebrew word is bikhkuuriym) in Tanakh either. She is attempting to identify the day known by some as "Wavesheaf", or as I refer to it, `ohmer rei'shiytth (the first sheaf), which is the term used in Lev. 23:10. Calling the day of Wavesheaf or `ohmer rei'shiytth "the Feast of Firstfruits" is simply unbiblical. Feasts (hhaghgiym) are times of collective assemblies. There is no such collective assembly called for in Scripture on the day of Wavesheaf.

Nehemia Gordon, the well-known Karaite, said on his old website (going back about 10-12 years; not sure if he still maintains this view) that Passover was not a feast day. Actually, Pessahh is called a hhagh in Exo. 34:25. It is possible he meant to say something else. The Bible refers to days that are called miq:raa'eiy qohdesh (holy convocations, or literally, "called assemblies of holiness"). The noun miq:raa' (a "called assembly") comes from the verb qaaraa', which means "to call" or "call together". For that matter, "Karaite" also comes from the word qaaraa', since miq:raa' is also a term used for the Scriptures, as they were "called out" in front of the "called together" congregation. Karaite thus means "Scripturalist", as opposed to those who follows Rabbinic interpretations. There are eight days which are given the description of miq:raa'eiy qohdesh (holy convocations). The first is the weekly Sabbath (Lev. 23:3 NASB). The next verse (Lev. 23:4 NASB) sets up the description of the remaining seven yearly Sabbaths, aka the "high days" (Jn. 19:31 NASB), or holy days. The seven yearly holy convocations are listed in Lev. 23:7, 8, 21, 24, 27, 35, 36. Specifically, they are:

1) First day of Feast of Unleavened Bread (mentioned in verse 6)
2) Seventh (Last) day of Feast of Unleavened Bread
3) Feast of Weeks (aka Pentecost)
=============================================================
4) Day of Shouting (aka Feast of Trumpets)
5) Day of Atonements (plural--Jews and Christians universally overlook this fact)
6) First Day of Feast of Booths (aka Feast of Tabernacles)
7) Last Great Day (aka Eighth day of the Feast)

It should be obvious, since it is a day associated with fasting, but Atonements is not a feast even though it is a holy convocation.

Noticeably absent from this list: Pessahh (Passover) and `Ohmer Rei'shiytth (Wavesheaf). It is possible that Gordon was trying to make this point, that Passover is not a holy convocation. That is true, but it is also a feast. Everyone needs to be crystal clear on this point: the ONLY "seven set times" (see the yellow phrase in the pic above) to be found in Lev. 23 are the seven yearly Sabbaths listed above. Passover is NOT a yearly sabbath. Wavesheaf is NOT a yearly Sabbath. Both are appointed times, one is a feast, and neither are called holy convocations. Each of the colored boxes in the pic above, therefore, provides inaccurate information. I could also have made a colored box for the statement "four in the spring...three in the fall", since a look at the above list clearly shows that there are two in the early spring (1 & 2), one in the late spring (3 total), and four in the fall.

Looking again at the original pic...

Based on what was just covered, Pentecost is the third feast (Passover is first, Unleavened Bread is second). Pentecost is also the third holy convocation (First ULB and Last ULB are first and second). In just these two paragraphs, there are six different errors...the five I marked and the sixth I mentioned earlier. To be fair, even most of the people that I know who keep these moh`eidhiym don't accurately identify them, describe them, or number them. The reason is because bad information gets published and republished again and again and again, and it just keeps being regurgitated with anyone bothering to just read the Book and do a simple breakdown. I have been keeping these feasts and holy days for almost 35 years. I know some may think I'm being picky, and they're absolutely right. I think it's important to use the Bible's own terminology when describing the Bible. Errors, no matter how small, have a tendency to multiply and replicate and pile up, and in time these "insignificant" errors result in perspectives that lose contact with the Bible's prophetic intentions and purposes.

If someone wants to "count" all of the yearly moh`eidhiym (not including the weekly Sabbath), they are:

1) Passover
2) First Day of ULB (7-day period)
3) Wavesheaf
4) Last Day of ULB
5) Weeks/Pentecost
6) Shouting/Trumpets
7) Atonements
8) Tabernacles (7-day period)
9) Last Great Day

A day which doesn't get explicitly mentioned in Lev. 23 but which is crucial for determining every single day on the list is Hhohdesh, the new moon. It is elsewhere spoken of as having many of the same attributes as the other Sabbaths. 2 Sam. 20:5ff shows the day being particularly observed as a two-day festival with expected attendance. The reason the observance is two days is because it isn't known if there will be the requisite two witnesses of the expected crescent on the first evening (due to weather and the fact that the moon's cycle is 29.5 days). If the crescent moon isn't observed on the first day, it is automatically determined to begin the second day. Amos 8:5 describes hhohdesh as having the same "no work" criterion assigned to it as the Sabbath.

Joseph Turner

https://community.logos.com/discussion/comment/1168676#Comment_1168676

Thank you David for your detailed explanation! I'll have to take some time to digest it.

Bob

https://community.logos.com/discussion/comment/1168676#Comment_1168676

The count to fifty begins with the day after the weekly Sabbath that falls during the week of unleavened bread.

Thanks David for that explanation!

Do you have any insights into how the Wavesheaf day came to be determined using the weekly Sabbath in the week of Unleavened Bread?

All Lev. 23:11 says is "on the day after the Sabbath".

I've always been curious as to how/when/why it ended up being the Sabbath in the week of Unleavened Bread.

Thanks,

Bob

David Paul

https://community.logos.com/discussion/comment/1168735#Comment_1168735

I've always been curious as to how/when/why it ended up being the Sabbath in the week of Unleavened Bread.

The main reason is due to the nature of the command to "count out" to determine the day. All other holy convocations are assigned specific days of either the first or seventh months. Not so for Feast of Weeks. By requiring a count to determine when it falls, YHWH is giving an indirect clue regarding what is meant by "after the sabbath" in Lev. 23:11, 15. For clarity's sake for those who are not familiar with this topic, the issue is whether "after the Sabbath" refers to the weekly Sabbath (it does), or whether it refers to either one or the other of the two yearly Sabbaths that occur during the week of unleavened bread. The Jews determined that it was the later; specifically, they begin their count on the day after the first day of unleavened bread. This presents an awkward problem, which is that this method causes the count of Feast of Weeks to always occur on the same calendar day, year after year--the 6th day of the third month, Sivan 6. If that date is correct, why not just say the day is to be observed on the sixth day of the third month? Why have a count?

Some may not find that argument compelling, even though it is. But it can be known with 100% certainty that the correct Sabbath from which to count is the weekly Sabbath. How? Yeishuua`. The Jews don't know the prophetic reason for the Wavesheaf or what it represents, but the reason the "first sheaf" of barley was waved before YHWH is because it represents Yeishuua` being presented to the Father on the day after His resurrection. Specifically, it represents Yeishuua` ascending into heaven to be judged by the Father as to whether He fulfilled His role as Messiah and Savior in a satisfactory manner (Jn. 20:17). Spoiler ahead...He did. Looking at His example, when did Yeishuua` ascend to the Father? On the morrow after the weekly Sabbath, i.e. the first day of the week.

Bob

https://community.logos.com/discussion/comment/1168741#Comment_1168741

I've always been curious as to how/when/why it ended up being the Sabbath in the week of Unleavened Bread.

David,

Thanks again for the comments!

I agree what all you said, and I do find that argument compelling regarding the count vs just saying Sivan 6. I had never thought about that, but I find that a compelling argument also.

But, I still don’t understand how they were led to the Feast of Unleavened Bread to determine which weekly Sabbath Lev. 23:11 is referring to. I cannot find anything in Scripture that specifically makes that link. All Lev. 23:11 says is “on the day after the Sabbath”.

Both viewpoints link the discussion to the Feast of Unleavened Bread. And I do think the “weekly” Sabbath view is the correct one (because of the prophetic representation for Jesus), but what led the ancients to the Feast of Unleavened Bread in the first place? There are many weekly Sabbaths, so what led them to the Feast of Unleavened Bread? I can’t find anything in Scripture that would point there.

That’s what I would like to have some understanding on.

Bob

David Paul

https://community.logos.com/discussion/comment/1168761#Comment_1168761

but what led the ancients to the Feast of Unleavened Bread in the first place? There are many weekly Sabbaths, so what led them to the Feast of Unleavened Bread? I can’t find anything in Scripture that would point there.

That’s what I would like to have some understanding on.

I think it simply boils down to context. Immediately preceding the discussion of the Wavesheaf is the discussion of the Week of Unleavened Bread. It makes sense to tie the wavesheaf discussion to the week of unleavened bread. But there's more than that. You point out...

There are many weekly Sabbaths, so what led them to the Feast of Unleavened Bread?

...yes, but the context of Wavesheaf REQUIRES that the Sabbath occur at the time of the barley harvest, not some random Sabbath in summer, fall, or winter. Because the first month of the year is entirely dependent on the ripeness of the barley around Jerusalem (n.b.--at the end of the 12th month of the previous year, if the barley isn't in the `aabhiybh [green head] stage [Exo. 9:31], then a thirteenth month is added to the year), any offering of the "first sheaf" HAS to occur within the context of the barley harvest, which is inevitably going to occur at the time immediately after Passover, since the start of the year just two weeks earlier was determined based on the condition of the barley.

David Paul

https://community.logos.com/discussion/comment/1168765#Comment_1168765

Just noticed in the paragraph discussing "new moon" above that I typo'd 2 Sam. 20:5ff when I should have typed 1 Sam. 20:5ff.

A day which doesn't get explicitly mentioned in Lev. 23 but which is crucial for determining every single day on the list is Hhohdesh, the new moon. It is elsewhere spoken of as having many of the same attributes as the other Sabbaths. 2 Sam. 20:5ff shows the day being particularly observed as a two-day festival with expected attendance. The reason the observance is two days is because it isn't known if there will be the requisite two witnesses of the expected crescent on the first evening (due to weather and the fact that the moon's cycle is 29.5 days). If the crescent moon isn't observed on the first day, it is automatically determined to begin the second day. Amos 8:5 describes hhohdesh as having the same "no work" criterion assigned to it as the Sabbath.

Bob

https://community.logos.com/discussion/comment/1168765#Comment_1168765

...yes, but the context of Wavesheaf REQUIRES that the Sabbath occur at the time of the barley harvest, not some random Sabbath in summer, fall, or winter. Because the first month of the year is entirely dependent on the ripeness of the barley around Jerusalem (n.b.--at the end of the 12th month of the previous year, if the barley isn't in the `aabhiybh [green head] stage [Exo. 9:31], then a thirteenth month is added to the year), any offering of the "first sheaf" HAS to occur within the context of the barley harvest, which is inevitably going to occur at the time immediately after Passover, since the start of the year just two weeks earlier was determined based on the condition of the barley.

Great. Thanks. I knew we were talking about the barley harvest, but didn't know it was going to inevitably occur at time immediately after Passover. I was thinking why not a week earlier or a week later, if the harvest is ready earlier or a little later. I know nothing about agriculture. But thanks for explaining that for me.

Thanks.

One final question, I promise.

I understand the distinction you made on "appointed times" and "holy convocations".

Could you elaborate on that distinction as it relates to Lev. 23:2, 4, 37. These verses in English come across to me as basically equating the "appointed times" and "holy convocations", even though Passover and Wavesheaf are not specifically called "holy convocations" in the rest of Lev. 23.

Thanks,

Bob

https://community.logos.com/discussion/comment/1168769#Comment_1168769

Thanks.

One final question, I promise.

I understand the distinction you made on "appointed times" and "holy convocations".

Thanks,

Bob

Simon’s Brother

https://community.logos.com/discussion/comment/1168782#Comment_1168782

Thanks David and Bob, I’ll have to digest this over the weekend.

MJ. Smith

https://community.logos.com/discussion/comment/1168782#Comment_1168782

I was thinking why not a week earlier or a week later, if the harvest is ready earlier or a little later. I know nothing about agriculture.

Well, if you knew something about agriculture - Dad was a cattle rancher who grew his own hay and in his early years grain -- wheat and barley -- you would know these things:

In Scandinavia they use stick almanacs to roughly set out the timing for the agricultural cycle Primstav | a calendar-stick was a must on the old farm | Norway (talknorway.no)
Any farmer worth his salt knew his land and adjusted based on rainfall and temperature what to expect this particular year - the almanac stick was a tool not a law
Barley is ready to harvest when it has matured and dried sufficiently ... there is a reason granaries check the moisture of each load brought in before they accept it. When that happens is dependent upon the weather during its growing season ... as is the height of the crop and the number of grains per head (yield)

Okay, I spoke specifically of the barley growers in Scandinavia, but the basic principle remains the same - a farmer listens to the land not the almanac or he goes hungry.

Bob

https://community.logos.com/discussion/comment/1168790#Comment_1168790

I was thinking why not a week earlier or a week later, if the harvest is ready earlier or a little later. I know nothing about agriculture.

Well, if you knew something about agriculture - Dad was a cattle rancher who grew his own hay and in his early years grain -- wheat and barley -- you would know these things:

In Scandinavia they user stick almanacs to roughly set out the timing for the agricultural cycle Primstav | a calendar-stick was a must on the old farm | Norway (talknorway.no)

Any farmer worth his salt knew his land and adjusted based on rainfall and temperature what to expect this particular year - the almanac stick was a tool not a law

Barley is ready to harvest when it has matured and dried sufficiently ... there is a reason granaries check the moisture of each load brought in before they accept it. When that happens is dependent upon the weather during its growing season ... as is the height of the crop and the number of grains per head (yield)

Okay, I spoke specifically of the barley growers in Scandinavia, but the basic principle remains the same - a farmer listens to the land not the almanac or he goes hungry.

Interesting and funny at the same time!

I just remember my grandmother in Illinois always following farmers almanac for her small vegetable garden. Always had great veggies!

Again I absolutely know nothing about agriculture.
Bob

Bob

https://community.logos.com/discussion/comment/1168793#Comment_1168793

I was thinking why not a week earlier or a week later, if the harvest is ready earlier or a little later. I know nothing about agriculture.

Well, if you knew something about agriculture - Dad was a cattle rancher who grew his own hay and in his early years grain -- wheat and barley -- you would know these things:

In Scandinavia they user stick almanacs to roughly set out the timing for the agricultural cycle Primstav | a calendar-stick was a must on the old farm | Norway (talknorway.no)

Any farmer worth his salt knew his land and adjusted based on rainfall and temperature what to expect this particular year - the almanac stick was a tool not a law

Barley is ready to harvest when it has matured and dried sufficiently ... there is a reason granaries check the moisture of each load brought in before they accept it. When that happens is dependent upon the weather during its growing season ... as is the height of the crop and the number of grains per head (yield)

Okay, I spoke specifically of the barley growers in Scandinavia, but the basic principle remains the same - a farmer listens to the land not the almanac or he goes hungry.

Interesting and funny at the same time!
I just remember my grandmother in Illinois always following farmers almanac for her small vegetable garden. Always had great veggies!

Again I absolutely know nothing about agriculture.
Bob

MJ,

Reading this a little more closely, are you implying that one cannot fix the time of the barley harvest to exactly the time of the Feast of Unleavened Bread, because of agriculture?

Each year is different based on rain, weather, land, etc. The timing of the harvest may be some period of time before or after the Feast of Unleavened Bread?

Am I reading you correctly or not?

Again, I know nothing of agriculture.

Bob

David Wanat

https://community.logos.com/discussion/comment/1168795#Comment_1168795

Something which may or not have relevance: In his book Jesus and the Last Supper, when it comes to fixing the times for the festivals, Dr. Pitre discusses the Jews had to determine the times of the events in terms of the expected times of the harvests (as MJ alluded to), taking account of their lunar calendar and the solar calendar used in secular calculations. So things like inter-calendar days added did occur.

Perhaps these things would be part of such a calculation?

(Sorry, it's vague, but I'm not able to search my Verbum for specific pages and quotes at the moment)

MJ. Smith

https://community.logos.com/discussion/comment/1168795#Comment_1168795

Am I reading you correctly or not?

Yes, you are reading me correctly. For any particular climate one can offer a range of date ... think of it like a gardener who needs to plant seeds after the last freeze ...

MJ. Smith

https://community.logos.com/discussion/comment/1168801#Comment_1168801

taking account of their lunar calendar and the solar calendar used in secular calculations.

Exactly ...

Bob

https://community.logos.com/discussion/comment/1168803#Comment_1168803

Am I reading you correctly or not?

Yes, you are reading me correctly. For any particular climate one can offer a range of date ... think of it like a gardener who needs to plant seeds after the last freeze ...

I always have to read and re-read you and DMB! So subtle!

Bob

David Paul

https://community.logos.com/discussion/comment/1168769#Comment_1168769

I knew we were talking about the barley harvest, but didn't know it was going to inevitably occur at time immediately after Passover. I was thinking why not a week earlier or a week later, if the harvest is ready earlier or a little later.

I don't want to oversell my point and claim too much. Exactly when barley ripens and when the new moon occurs can have some variance of approximately 1-3 weeks. My claim regarding the harvesting and waving of the first sheaf is that it happens within a narrow period of less than a month's time. We, wanting to "get it right", wish for a detailed technical analysis and full situational breakdown, but the Bible doesn't provide that kind of detail in many instances. If the new moon comes at the end of the 12th month and the barley is just barely shy of being `aabhiybh, then the 13th month will be added. If the barley wasn't quite ready, but not too far off, then it may end up ripening a week or two prior to Pessahh and Matstsaah. Whether it was left in the field until Hhagh Hammatstsohtth (literally "feast of the unleaveneds") or instead was harvested as soon as ripe and the first sheaf was held until the day after the Sabbath of ULB isn't spelled out. Some of these kinds of issues are left to humans to work out on their own. YHWH occasionally leaves such matters with a bit of uncertainty in order to see how humans will fill in the gaps (will they be excessively slack? or excessively oppressive?). The Rabbis were uncomfortable with such leeway, so they chose to violate Deut. 4:2 and invoke their own "oral law" to fill in any perceived gaps. Choosing to do it any particular way may not be a violation, but declaring such-and-such to be "the law" is.

Could you elaborate on that distinction as it relates to Lev. 23:2, 4, 37. These verses in English come across to me as basically equating the "appointed times" and "holy convocations", even though Passover and Wavesheaf are not specifically called "holy convocations" in the rest of Lev. 23.

An important point to note is that the RefTagger default, the ESV (which I don't like), commits the same error the Logos blog author commits, that of mistranslating moh'eidh in Lev. 23:2 as "appointed feasts" rather than "appointed times" (compare Lev. 23:2 NASB). That said, of the two terms you are focused on, "holy convocations" is the more limited concept. It is "that which is or has been called", usually a group summoned together, but on one occasion in Neh. 8:8 it is "that which is or has been called" meaning the Scriptures (often translated as "reading"). "Appointed times" are more varied in their application. For instance, the well-known "tent of meeting" is actually 'ohhel moh`eidh, or "tent of appointment". In Jdg. 20:38, moh`eidh is "the appointed sign" between warriors in battle. In Job 30:23, all living things are described as having "an appointment" with death. In Jer. 8:7, a bird is said to know its "appointed times", which may refer to migration or the season for laying eggs, etc. In these cases, moh`eidh clearly doesn't refer to "holy convocations". That said, most of the time it does refer to the yearly Sabbaths, as they are the fundamental elements of His overarching prophetic purpose. YHWH's prophetic plan for salvation and redemption as carried out by Yeishuua` is blueprinted in the "appointed times" and "holy convocations". Of Christianity's many blunders, the dismissal and rejection of YHWH's appointments with His people as being Judaism is one of the most egregious (1 Jn. 2:4). For most of two millennia He showed up...and there was no one there.

You said the two terms come across as basically equated with each other. Quite often they are, but not always. To make it plain, all of the holy convocations are appointed times, but not all appointed times are holy convocations.

Bob

https://community.logos.com/discussion/comment/1168819#Comment_1168819

David,

Thank you for all the comments!

I have learned quite a lot, and still have a lot to digest.

Bob

MJ. Smith

https://community.logos.com/discussion/comment/1168819#Comment_1168819

Simply I found this interesting not supporting or refuting any position. extracted from The Timing of the Barley Harvest in Israel - franknelte.net

Dear Sir,

I received your letter of May 12, in which you asked for some data about barley. It is real coincidence that recently I have been receiving two other letters from different countries, all dealing with the same subject. Well, first of all, I want to give you some general information about barley growing to day in our country, which may use as a background for better understanding. As a matter of fact, barley has been diminishing steadily in our country for the last 10-15 years and covers today no more than approx. 10% of the total small grain production. This trend is due to the much lower prices for barley in compare with wheat prices, whereas the yields of both grains are more or less at the same level. The main region for barley growing is in the Negeb (South) between Beer Shebah and the Gaza strip. In the Jordan Valley there is hardly any barley left to day. Among the Arab farmers in the vicinity of Jericho there can still be found some small patches of barley.

This year was a very exceptional one, from climatic point of view. We have had an extreme wet and cold winter and therefor there was a great delay in the ripening of wheat and barley. Both are sown as a rule, in November and the harvest starts around the end of April - the beginning of May. As stated, this year the first wheat and barley have been harvested not before mid of May in the Jordan Valley.

However, it is not right of course to make a comparison between to-day and the Ancient time, not as far as concerns the variety of barley and not the way of harvesting. To-day we have to wait with the harvest until the grain is entirely dry which means a moisture content of 12-13% only. Otherwise the mechanical harvester does not perform a clean threshing and the grain cannot be stored without further drying. In the ancient times and even to-day with primitive methods the barley and wheat were harvested with a sicle and left on the land in sheaves for further drying. Therefor the crop could be harvested a couple of weeks earlier even if the barley would have been harvested with 20% moisture content. As you probably may know, at Passover the first Omer of barley was brought as sacrifice to the Temple and before this day, the new barley was not allowed to be consumed neither for the animals. New wheat was not allowed to be consumed before Pentacost or at least as long as old wheat was still available. In the Talmud, it is mentioned that there were years that the barley was not yet ripe at Passover. In order to be able to bring the Omer sacrifice of barley in time to the Temple, they used to sow barley upon some flat roofs in the Jericho valley, which would be ready and apt to the Sacrifice on the Passover. The Omer is not a big quantity of grain. I guess that this rather extended answer will satisfy you but in case that there is still any information required, don't hesitate to write again.

David Paul

https://community.logos.com/discussion/comment/1168821#Comment_1168821

David,

Thank you for all the comments!

You're welcome. One more point. The barley's ripeness is the primary constituent, but it must be married to the time window of the new moon. The question that must be asked and answered is...can the barley taken from that first sheaf produce enough flour to meet the offering requirement described in Lev. 23:13? So beginning around the new moon of our March, that question is what drives the determination of whether the new year can commence. If the answer is no or uncertain, a thirteenth month is initiated. By the following month, the answer should nearly always be yes.

David Paul

https://community.logos.com/discussion/comment/1168824#Comment_1168824

EDIT: I noticed another typo above...weird how your mind will allow you to fill in what you expect to see. I read the passage below and the entire post from which it came numerous times, and only just now saw the typo.

To be fair, even most of the people that I know who keep these moh`eidhiym don't accurately identify them, describe them, or number them. The reason is because bad information gets published and republished again and again and again, and it just keeps being regurgitated with anyone bothering to just read the Book and do a simple breakdown.

The word "with" should read "without". Probably obvious, but in case it caused confusion, I wanted to correct it. Funny that no one called me on it. This one simple matter is just a small example of how our brains can trick us into thinking something "is" when it "isn't". It happens constantly in Biblical matters (and all others), both in study and application. In some form or fashion, that's what happened to the blog author, though in a more elaborate way. I actually knew better than what I wrote, but still allowed the error to persist. The same kind of brain fart can allow us to accept things as true when all the evidence affirms otherwise, or vice versa. The only way we can avoid these mistakes is by triple, quadruple, and quintuple checking ourselves, and then rinsing and repeating. Also, we can't assume that we have it all figured out, even if we do. It would benefit everyone who engages in Bible study to understand that our brains are hardwired to make a variety of mental errors, and only awareness and diligent care will keep us from succumbing to them.

Would be curious to know (if anyone is willing to say) if people read that "with" and inserted "without" consciously, subconsciously, or maybe didn't recognize the difficulty and just kept going.

Bob

https://community.logos.com/discussion/comment/1168857#Comment_1168857

EDIT: I noticed another typo above...weird how your mind will allow you to fill in what you expect to see. I read the passage below and the entire post from which it came numerous times, and only just now saw the typo.

To be fair, even most of the people that I know who keep these moh`eidhiym don't accurately identify them, describe them, or number them. The reason is because bad information gets published and republished again and again and again, and it just keeps being regurgitated with anyone bothering to just read the Book and do a simple breakdown.

The word "with" should read "without". Probably obvious, but in case it caused confusion, I wanted to correct it. Funny that no one called me on it. This one simple matter is just a small example of how our brains can trick us into thinking something "is" when it "isn't". It happens constantly in Biblical matters (and all others), both in study and application. In some form or fashion, that's what happened to the blog author, though in a more elaborate way. I actually knew better than what I wrote, but still allowed the error to persist. The same kind of brain fart can allow us to accept things as true when all the evidence affirms otherwise, or vice versa. The only way we can avoid these mistakes is by triple, quadruple, and quintuple checking ourselves, and then rinsing and repeating. Also, we can't assume that we have it all figured out, even if we do. It would benefit everyone who engages in Bible study to understand that our brains are hardwired to make a variety of mental errors, and only awareness and diligent care will keep us from succumbing to them.

Would be curious to know (if anyone is willing to say) if people read that "with" and inserted "without" consciously, subconsciously, or maybe didn't recognize the difficulty and just kept going.

I "think" I just unconsciously understood "without", from the context of the sentence.

Bob

stephen carr

https://community.logos.com/discussion/comment/1168112#Comment_1168112

As you rightly say Brother in your Disclaimer, those are the WORST forms of communications, "ever devised by the mind of men".

Bob

https://community.logos.com/discussion/comment/1261339#Comment_1261339

But thanks for bringing this conversation back to the top.

Bob

David Betts

https://community.logos.com/discussion/comment/1261355#Comment_1261355

This discussion has gone beyond 2 years - so I am a latecomer to this party.

In Jn11.25 Yeshua said, "I AM the resurrection and the life." The focus was changed from a future "some day" event to Himself!

The (Torah) Law is our school master. The letter (of the Law) kills, as is intended, but The Ruach Breath of Yah IN Yeshua gives LIFE. The Law of the Spirit of Life in 'Christ' sets us free from The Law of sin and death. The WORDS I [Yeshua Jesus] speaks are Spirit and they are Life.

This discussion has centered on this or that Day, or Sabbath, or Feast, or Moed, or Chag. Because I love 'The Lord' our 'God' // YHVH Elohim with all my heart, soul, mind, and strength, I focus on The One Who claimed to BE "The Beginning" AND "The End."
Aleph-Tav / Alpha Omega. THEREFORE Aleph-Tav is not just an event, but THE Person!

Heb13.11 "Jesus Christ is the same yesterday and today and forever."
Yesterday: calendar; Today: calendar; Forever: NOT calendar, but Eternal ! !

Our ETERNAL LIFE has already begun - at our New Birth !!

These 'past events' on the calendar are to be FULL-filled in our experience.
Passover: New Birth; Unleavened [Bread]: 1Cor5.8 sincerity and Truth; First Fruit: The 'Only Begotten' before Pesach Passover - at First Fruits has become The First Born 1) from the dead / grave 2) among many brethren (& sistren); Pentecost: 1) reversal of Confusion of tongues and scattering of the nations. 2) they heard IN their OWN tongue / language.

You observe days and months and seasons and years! I am afraid I may have labored over you in vain.Ga4.10-11
As one who is "Torah Observant," I notice what is written in 1) ALL Scripture 2Ti3.16 2) The whole (entire) counsel of Yah - Ac20.27.

"Let us therefore keep the feast..." ALL of them - not by Broken First Covenant letter of Law via Levitical priesthood, but by The New and Living Way of Jesus Who went through the Veil - and OPENED The Way for us - and is seated at The Right of the Majesty in the Temple made without hands - A Priest - AND Fore-Runner - in the Order of Melchizedek.

MISS-translating Pesach as Easter - (goddess of fertility, sexual desire & perversion, and war) obliterates The Blueprint Pattern and changes FOCUS from Resurrection Live / Living to a fake gospel, another Jesus, and another spirit 2Cor11.4.

Shalom,
David - a brother [Jude3-4, Ac20.27]

MJ. Smith

https://community.logos.com/discussion/comment/1271736#Comment_1271736

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