Christian Churches of God

No. 098

The Passover

(Edition 4.0 19950401-19990130-20080128-20200322)

This paper deals with the timing and significance of the Passover and the distinction from the pagan Easter festival. The different phases of the Passover festival are examined. These are broken into the Lord’s Supper, the Passover night proper or Night To Be Much Remembered and the Feast of Unleavened Bread.

Christian Churches of God

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The Passover

Timing and Significance

The Passover is the first Holy-Day period of the Sacred Calendar, which is a lunar calendar of twelve months with a thirteenth month intercalated seven times in the cycle that repeats itself every 19 years. The Sacred Year begins in Nisan or Abib (about March), and ends with the month of Adar as the twelfth month, or Adar II as the thirteenth month.

The Passover is preceded by the period of the sanctification of the Temple, which begins on the First day of the First month and proceeds to the Seventh day of the First month, which is the sanctification for the ‘simple and erroneous’ (cf. the paper Sanctification of the Temple of God (No. 241)).

The Passover is a commemorative Feast that represents a series of features in the Plan of Redemption. The keeping of the Passover and Days of Unleavened Bread is a sign to us that we are God’s people (Ex. 13:3-10). The Exodus forms the basis of the Feast, and while the story is based on the physical salvation of the nation of Israel, the symbolism represents the spiritual salvation of the entire planet. The planet is under the overlordship of the fallen elohim, who are led by the Covering Cherub, termed Satan. This is dealt with in the explanations of the cosmology in the papers The Elect as Elohim (No. 001) and The God We Worship (No. 002). The Messiah is pictured by the sacrifice of the Passover lamb, and the sequence of the Feast. Christ was the first of the world harvest. That is why the three Feast seasons are based on the harvest system in the northern hemisphere and particularly at Jerusalem, which has been chosen as the centre of the administrative structure, both millennial and post-millennial, of the government of God.

Christ was actually following the laws of the Passover over the period he was crucified. Because modern-day Christianity keeps the pagan Easter festival, it has no explanation for the meal known as the Last Supper, nor the actual timings of the beginning and ending of the Feast. The symbolism in the main is lost in modern Christianity.

Distinguishing the Passover from the Pagan Easter

Biblical Provisions for the Passover

The Passover legislation is found in Exodus 12:3-49; 23:15-18; 34:18; Leviticus 23:4-8; Numbers 9:2-5, 13-14; 28:16-25; Deuteronomy 16:1-8, 16; Psalms 81:3,5 and Ezekiel 45:2ff.

The Feast of the Passover is actually based around a giant military withdrawal from the land of Egypt, which is used to illustrate the redemption of the world from sin. It is, however, useful to keep the plan of the withdrawal in mind to picture what is being portrayed in the early symbolism.

Exodus chapter 12 begins by explaining that the month of the Passover or Nisan was to be the beginning of months [of the year]. Preparation is to be made on the First day of the Sacred Year and also on the Seventh where the priesthood atone for inadvertent sin (see also Ezek. 45:18-20). The sacrifices now rest in Christ, but the atonement and preparation is to take place continually (the passages in Ezekiel are ongoing into the Millennium). Those who are not prepared to take the Passover, or who are travelling, are to take the Passover in the second month (Num. 9:6-12; 2Chr. 30:2-4).

Strangers living in Israel are also to celebrate the Passover (Ex. 12:48, 49; Num. 9:14), as their salvation – i.e. the salvation of the Gentiles or all of mankind – is in the congregation.

The Feast is to be celebrated at a place designated by God, through the priesthood (Deut. 16:5-7), and is to be celebrated with unleavened bread (Ex. 12:8, 15-20; 12:3,6; 23:15; Lev. 23:6; Num. 9:11; 28:17; Deut. 16:3, 4; Mk. 14:12; Lk. 22:7; Acts 12:3; 1Cor. 5:8). The penalty for neglecting to observe the Feast is to be cut off from the people or the congregation (Num. 9:13), except where unclean or on a journey as stated above. There is one statute for both stranger and sojourner (Num. 9:14).

The congregation is to prepare for the Passover in advance, as above, and is to select the Passover lamb on the 10^th day of the month and is to keep it and kill it on the 14^th day of the month (Ex. 12:3). The symbolism of the lamb indicates the sacrifice of the Messiah on the 14^th day of Nisan in the afternoon, from about 3 p.m. (which, in the year of the crucifixion, 30 CE, fell on Wednesday 5^th April. Some groups hold 31 CE, which we now know to be incorrect). See the paper Timing of the Crucifixion and the Resurrection (No. 159)).

The festival falls on a varying basis according to the lunar calendar. The crucifixion was not on a Friday and the resurrection was not on a Sunday (see also The Companion Bible, Appendix 42). The Passover is to be held by households according to numbers for the consumption of the lamb (Ex. 12:4).

The Significance of the Last Supper

Most Christian commentators are confused by the significance of the Last Supper, which Christ held the night before he was crucified. That is the Supper of the night of Tuesday 14 Nisan. Some have assumed, from Christ’s comments that he desired to eat this Passover with them, that the Jews had somehow got the date wrong and that the correct date was the night before. Indeed, many Christian groups that still keep the Passover and the Last Supper consider that the meal of 14 Nisan is the Passover meal. It is not.

Christ kept the Passover and the Law (Mat. 26:17-20; Lk. 22:15; Jn. 2:13, 23; 13:1ff.). He did not change one jot or tittle of the Law (Mat. 5:18).

The Passover was carried out as a withdrawal. For the force of possibly two million people to be successfully moved, a degree of military precision was required. The people concentrated at Rameses from the day prior to the night that the death angel was to pass over the nation of Israel and smite the Egyptians. This was to reflect the destruction of the world and the protection afforded the people by the sacrifice of the Lamb, whereby all people, Gentile or not, would be placed within the congregation of the Lord under the one world rulership. To commemorate the concentration of the force and the preparation for the sacrifice a meal, referred to as the chagigah or chagigoh, was held (see The Companion Bible). The chagigoh in the post-exilic Passover observance understood by modern Judaism is a supplementary sacrifice.

The two courses:

… usually consisted of a piece of roasted meat on the bone and a roasted egg (Hayyim Schauss, The Jewish Festivals History and Observance, Schocken Books, New York, vii, “Pesach = Unusual Observances” p. 56).

The understanding of the Chagigoh as provided for in Deuteronomy 16, and as kept in Jerusalem at the time of Christ, has been either lost or misinterpreted by latter-day Judaism. The egg has been introduced as a later post-exilic symbol of the Babylonian system. The Easter egg is a well-known derivative of this system also. The attacks by rabbinical Judaism on Christianity and the obfuscation of the commonality of the Judeo-Christian systems have led to ignorance and later to horrific persecution of the Jews and the non-Athanasian Christians, who observe the Law (see also Schauss, ibid., pp. 57ff. for some of the actions and ignorant libels of the Middle Ages).

Temporary Accommodation required for the Passover

Those keeping the Passover are required to keep it outside of their normal habitations, commencing with the preparation day of 14 Nisan.

Deuteronomy 16:5-7 Thou mayest not sacrifice the Passover within any of thy gates, which the LORD thy God giveth thee: ⁶But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the Passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt. ⁷And thou shalt roast and eat it in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents. (KJV)

The Law of Deuteronomy 16 was the reason why Christ sent the disciples out to find the room described in Matthew 26:17-19.

Matthew 26:17-19 Now on the first day of Unleavened Bread the disciples came to Jesus, saying, “Where will you have us prepare for you to eat the Passover?” ¹⁸He said, “Go into the city to a certain one, and say to him, `The Teacher says, My time is at hand; I will keep the Passover at your house with my disciples.'”¹⁹And the disciples did as Jesus had directed them, and they prepared the Passover. (RSV)

The day was not the first day of Unleavened Bread as some translate it, but it should read rather before Unleavened Bread (from the word prõte used also at Jn. 1:15,30, meaning he existed before me). The KJV retains some of the sense by referring to the day as the first day of the Feast of Unleavened Bread. We know that this is impossible unless the term is generic.

Matthew 26:17-19 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the Passover? ¹⁸And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the Passover at thy house with my disciples. ¹⁹And the disciples did as Jesus had appointed them; and they made ready the Passover. (KJV)

The terms Passover and Unleavened Bread are used both specifically and generically. Passover can include all the stages from the pre-Passover meal and the Passover to Unleavened Bread. Similarly, Unleavened Bread can refer to all those activities. It was not, in fact, the day before Unleavened Bread, but two days before. The Law required all people to leave their homes and take up temporary accommodation for 14 Nisan which, as with all days, commenced from dark of 13 Nisan. This was done so that the complete preparation day was held in that place, preparing for the actual night of the Passover, which was on the evening of 15 Nisan or the evening of the first Holy Day and referred to as the night to be much observed (Ex. 12:42). The lamb was killed on the preparation day of 14 Nisan at the going down of the sun, commencing from about 3 p.m., i.e. in representation of the Messiah (Deut. 16:6). Christ was indeed killed at this time and died at the time appointed for the commencement of the evening Passover sacrifices. If indeed he did not die at precisely the exact time for the killing of the first sacrificial lamb, as laid down in the Law, he could not fulfil the Law and hence could not be the Messiah.

Method of Preparation of the Passover Meal

The original ordinance found at Exodus 12:9 requires the lamb to be roasted and eaten with bitter herbs. The ordinance in Deuteronomy for the keeping of the Feast in temporary accommodation appears to allow the lamb to be boiled, as it is translated boiled in some Bibles but the word is actually cook, which is a generic term embracing roasting and boiling. Given the Law of Exodus 12, it is unlikely that the generic term allowed a change of the requirements of Exodus 12. The mistranslation to boil is used to justify the type of meal that Christ ate on the evening of the Last Supper. Christ ate the meal with a sop (Jn. 13:26), and perhaps also with leavened bread (in order to be used as a sop, psõmion).

The meal was not that of the first Holy Day on which the Passover is eaten as laid down in Exodus 12, but rather is the evening before. The meal could have been any sodden meat. The Law requires the Passover meal, however, to be roasted and eaten with bitter herbs. Therefore, the meal known as the Last Supper is perfectly explicable within the Law and there is no conflict or diminution of the original ordinances by Christ.

The seven days of Unleavened Bread commenced the following evening on the first Holy Day of the Feast, i.e. 15 Nisan, which in 30 BCE was a Wednesday night/Thursday.

Exodus 12:15 Seven days you shall eat unleavened bread; on the first day you shall put away leaven out of your houses, for if any one eats what is leavened, from the first day until the seventh day, that person shall be cut off from Israel. (RSV)

Exodus 13:6-7 Seven days you shall eat unleavened bread, and on the seventh day there shall be a feast to the LORD. ⁷Unleavened bread shall be eaten for seven days; no leavened bread shall be seen with you, and no leaven shall be seen with you in all your territory. (RSV)

Exodus 23:15You shall keep the feast of unleavened bread; as I commanded you, you shall eat unleavened bread for seven days at the appointed time in the month of Abib, for in it you came out of Egypt. None shall appear before me empty-handed. (RSV)

Thus it is seen that it was in or during the Feast of Unleavened Bread that Israel came out of Egypt.

Sections and Timing of Unleavened Bread

Judah traditionally eats Unleavened Bread for eight days. The eighth day generally follows the Feast rather than precedes it. Unleavened Bread commenced on the night of the Exodus, termed the night of the Passover, and lasted from that Holy Day to the seventh day, which was a Holy Day. Thus, the seven days could not start on 14 Nisan rather than the 15^th or the last day would not fall on the last Holy Day of Unleavened Bread. Thus, the Lord’s Supper was a different meal to the Passover proper, termed the night to be much remembered/observed (Ex. 12:42; 13:3).

Exodus 12:42-43 It was a night of watching by the LORD, to bring them out of the land of Egypt; so this same night is a night of watching kept to the LORD by all the people of Israel throughout their generations. ⁴³And the LORD said to Moses and Aaron, “This is the ordinance of the Passover: no foreigner shall eat of it; (RSV)

This night of watching was the watch kept for the Death Angel, and then observed by all Israel as a memorial. This was the Passover Meal, which symbolised the safekeeping of the congregation of the Holy People from the Death Angel. The blood of the sacrifice was placed on the doorposts to symbolise the redemptive sacrifice of the Messiah. It is thus absurd to suggest that the Passover could be eaten outside in a restaurant, for example, as it would make no sense to be eating back in Egypt, and the symbolism would be lost. The period of the Lord’s Supper and the Passover, or the Night to be Much Observed, and the seven days of Unleavened Bread are to be observed outside of one’s normal habitation.

The people returned to their temporary homes again on the first Holy Day of the 15^th, in the morning (Deut. 16:7), and spent the day at the Temple, in accordance with Leviticus 23.

There are Holy congregations on 15 Nisan and again on the last or seventh day of Unleavened Bread, the 21^st day of the month.

Paul explains that the Feast is to be kept with unleavened bread to symbolise the unleavened bread of sincerity and truth. The old leaven of malice and evil (1Cor. 5:8) was a type of sin and, hence, it was to be removed from the homes (indeed, in all your territory, Deut. 16:4) for the seven-day period of the Feast. The Jews kept a specific signal on the preparation day for the burning of the bread and sourdough called chomets. Schauss refers to the practice at page 52 (op. cit.). The practice held at Jerusalem on the preparation day is a substantive indication that the nation had ceased to obey the Law as found in Deuteronomy 16, and the people were not moving into temporary accommodation for the Feast. Christ was thus keeping an aspect of the Law that had been ignored, namely, the correct observance of the chagigoh.

The Feast is thus of two sections. The first preparation section involves two elements of preparation:

the first section is over the days leading up to the period, including the New Year of 1 Nisan (or 1 Abib) and the days of the Seventh and the Tenth Nisan. The Jewish practice of observing New Year in Tishri is thus an unauthorised pagan custom derived from the Babylonian system. Rabi Kohn, in The Sabbatarians in Transylvania, states quite clearly that Rosh Hashanah, or the New Year of Tishri, was a post-Temple period tradition, which did not enter Judaism until the third century CE and was never observed in the Temple period or early Christian Church;
the second preparation period is the removal from one’s home to temporary accommodation in exactly the same manner as is involved in the Feast of Booths or Tabernacles (see Tabernacles section). This is what Christ did for the Last Supper.

The third phase is that of the seven days of Unleavened Bread proper with Holy Days on 15 and 21 Nisan. Within the third phase is the offering termed the Wave-Sheaf Offering, which was symbolic of the acceptance of Christ as the first-fruits and an acceptable sacrifice to God. Without this ceremony we could not have been reconciled to God. It is required to be kept (see the paper The Wave Sheaf Offering (No. 106b)).

The meal of the night of the Passover is clearly to be that of lamb and bitter herbs, which are represented in the traditional Seder Table of the Jews. However, the egg is a representation of the Babylonian captivity and is thus of secondary derivation.

The Exodus from Egypt is also a prototype of a further Exodus to be held on the return of the Messiah, when he will dispatch survivors to all the nations for the identification and return of the remnant of the congregation of Israel. They will return on horses and in chariots and upon litters and upon mules (Isa. 66:20). The Feast will thus take on another symbolism as well.

Error in understanding the Passover

There are a number of incorrect interpretations of the Passover, which will be examined subsequently. Discussion of the Passover centres around the following points:

the date and timing of the slaughtering of the Passover lamb;
the date and timing of the eating of the Passover lamb;
the date and timing of the Exodus; and the nature of the Last Supper Jesus ate with his disciples.

The basis of the discussion arises from an apparent conflict between the accounts of the Last Supper of Jesus as given in the Synoptic Gospels, Matthew, Mark, and Luke, and the account of the Last Supper given by John.

Matthew, Mark, and Luke each record the following:

Matthew 26:18-19 He said, “Go into the city to a certain one, and say to him, `The Teacher says, My time is at hand; I will keep the Passover at your house with my disciples.'” ¹⁹And the disciples did as Jesus had directed them, and they prepared the Passover. (RSV)

Mark 14:12 And on the first day of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where will you have us go and prepare for you to eat the Passover?” (RSV)

Mark 14:16 And the disciples set out and went to the city, and found it as he had told them; and they prepared the Passover. (RSV)

Luke 22:8 So Jesus sent Peter and John, saying, “Go and prepare the Passover for us, that we may eat it.” (RSV)

Luke 22:15 And he said to them, “I have earnestly desired to eat this Passover with you before I suffer; (RSV)

These accounts appear to have Jesus anticipating and then eating the Passover meal before his death on the cross. This would also establish the symbols of the bread and wine on the evening of the Passover meal.

John, however, records in John 13:1:

John 13:1 Now before the feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end. (RSV)

John 13:27-29 records:

Then after the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.” ²⁸Now no one at the table knew why he said this to him. ²⁹Some thought that, because Judas had the money box, Jesus was telling him, “Buy what we need for the feast”; or, that he should give something to the poor. (RSV)

The text here clearly shows that this was not the evening of 15 Nisan. No purchases could have been made that night. John 13:1 also shows that the foot-washing etc. took place before the Feast of the Passover and during supper (Jn. 13:2). The bread was broken during supper (Mat. 26:26), after the wine had been distributed. The wine, however, was not blessed and drunk until after supper (Lk. 22:20). Judas had not yet left to betray Christ when the bread and wine were being taken (Lk. 22:21).

Also, John 18:28 shows that it was before the Passover.

John 18:28 Then they led Jesus from the house of Ca’iaphas to the praetorium. It was early. They themselves did not enter the praetorium, so that they might not be defiled, but might eat the Passover. (RSV)

This establishes that it was before the Passover on the preparation day, as defilement at that time would have prevented them eating the Passover. This is confirmed by John 19:14.

John 19:14Now it was the day of Preparation of the Passover; it was about the sixth hour. He said to the Jews, “Behold your King!” (RSV)

Also, John 19:31 confirms this point.

John 19:31Since it was the day of Preparation, in order to prevent the bodies from remaining on the cross on the sabbath (for that sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. (RSV; emphasis added)

John clearly places Christ’s Last Supper on the evening prior to the Passover meal. Christ died on the cross on the afternoon immediately prior to the Passover meal, on the preparation day of 14 Nisan before the first Holy Day of Unleavened Bread, which is the Sabbath mentioned here and not the weekly Sabbath. The disagreement between John and the Synoptic Gospels is only apparent. They, too, acknowledge that Jesus died on the preparation day of the Passover.

Matthew 27:62Next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate (RSV)

Mark 15:42And when evening had come, since it was the day of Preparation, that is, the day before the sabbath, (RSV)

Luke 23:54 It was the day of Preparation, and the sabbath was beginning. (RSV)

Why did Christ refer to the meal as the Passover? It was either a generic reference to the Passover as a Feast, as is common among all of those who observe the Feast – both Jew and Christian – or it was a statement of desire that could not be fulfilled. The generic reference is explained in Luke 22:1: “Now the feast of Unleavened Bread drew near which is called the Passover”. At Luke 22:7, we see that the term includes the preparation day.

Luke 22:7 Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed. (RSV)

An aberration of American fundamentalism of the twentieth century, stemming from these comments of the Synoptic Gospels, has been the claim that Christ did in fact eat the Passover meal during the night of 14 Nisan. Allegedly, he was obeying the instructions of Exodus 12 which, it is incorrectly claimed, teaches that the Passover lamb should be sacrificed at the beginning of 14 Nisan, and that there is no validity in a Passover meal on 15 Nisan. This Passover of 15 Nisan is, allegedly, merely a tradition of the Jews. The position appears to stem from the taking of Christ’s comment regarding the Passover in isolation and applying it only to the night of 14 Nisan rather than the period of Christ’s trial and crucifixion and resurrection. The extraordinary claims in justification appear to stem from the attempts to defend the erroneous position in hindsight.

The claim is certainly not supported from any of the references we have quoted above. Indeed, there is no doubt that Christ was dead before the Passover according to the Old and New Testament references. Indeed, he should have been dead in order to fulfil prophecy. A Passover lamb killed a day late is not a Passover lamb. The Passover of the second month is a different matter. Moreover, there is no indication in any of the apostolic writings that there was any dispute as to the dates or correctness of the timings of the Passover or any other Holy Day kept by the Jews and Christians together in the first and subsequent centuries. The case for the Passover on the Lord’s Supper, i.e. the night of 14 Nisan, is based on a series of premises. These premises are examined at Appendix A and will be seen to be false.

The people who say they believe in a 14^th Passover usually mean the following:

That they believe the original Passover lamb in Exodus 12 was slain by the children of Israel at the beginning of 14 Nisan and eaten during the night of the 14^th.
That the Jews of Christ’s day erred when they killed the Passover lamb in the afternoon of 14 Nisan, and ate it on the evening of the 15^th.
That the meal Jesus ate before he died was a Passover meal, correctly observed at the beginning and during the night of 14 Nisan, and during this meal Jesus substituted the new symbols of the bread and wine for the lamb and bitter herbs.
That the so-called controversy about 14 Nisan was whether or not Christians ought to partake of the bread and wine on the evening of 14 Nisan or on the evening of 15 Nisan.

The fact of the matter is that there has never been any significant debate on which night the Jews ate the Passover meal. Christianity has always understood the dates in question. It has always been understood that the lambs were slain towards the end of the 14^th and eaten during the night of the 15^th. The debate for Christians centred around whether or not the Lord’s Supper, consisting of the foot-washing and bread and wine, ought to be observed on the evening of 14 Nisan (one day prior to the normal Passover meal) or as a Good Friday-Easter Sunday tradition. This controversy erupted in the second century. The leading protagonists were the Bishops of Rome and Polycarp and his successor, Polycrates.

Although the observance of Easter was at a very early period the practice of the Christian church, a serious difference as to the day for its observance soon arose between the Christians of Jewish and those of Gentile descent, which led to a long and bitter controversy. The point at issue was when the Paschal fast was reckoned as ending. With the Jewish Christians, whose leading thought was the death of Christ as the Paschal Lamb, the fast ended at the same time as that of the Jews, on the fourteenth day of the moon at evening, and the Easter festival immediately followed, without regard to the day of the week. The Gentile Christians, on the other hand, unfettered by Jewish traditions, identified the first day of the week with the Resurrection, and kept the preceding Friday as the commemoration of the crucifixion, irrespective of the day of the month” (Encyclopedia Britannica, 11th edition, article ‘Easter’).

Within some of the Churches of God in the 20^th century, there has been an argument, stemming from academic ignorance, about whether or not Jesus ate the Passover meal rather than a Passover meal. From that point, the debate arises concerning the timing of the Exodus sacrifice of the Passover lamb and eating the Passover meal and, hence, on which night the Lord’s Supper ought to be observed. However, this is a different issue to the Quartodeciman Controversy and the two issues should not be confused.

The confusion is based on a simplistic approach to the texts in the Synoptic Gospels (above), such as Mark 14:12-26. The question of the disciples was that they wanted to know where Christ wanted to eat the Passover. They had no knowledge that he would be dead as the Passover Lamb.

And on the first day of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, ‘Where will you have us go and prepare for you to eat the Passover?

It should be obvious to any Bible student that we are speaking generically. Firstly, the first day of Unleavened Bread is not the Passover according to Exodus 12:3-10. The Passover lamb is set aside on 10 Nisan and killed on 14 Nisan at evening. The Passover is then eaten that night, which commences 15 Nisan and the Feast of Unleavened Bread. The fact that the term evening of 14 Nisan is at the end of the day is obvious from the terminology for the calculation of the Feast of Unleavened Bread, at Exodus 12:18-20.

¹⁸In the first month in the fourteenth day of the month at evening, you shall eat unleavened bread, and so until the twenty first day of the month at evening. ¹⁹For seven days no leaven shall be found in your house; for if anyone eats what is leavened, that person shall be cut off from the congregation of Israel, whether he is a sojourner or a native of the land. ²⁰You shall eat nothing leavened; in all your dwellings you shall eat unleavened bread.

The calculation of the seven days commences from the evening of 14 Nisan, which is at the end of 14 Nisan and not its start, as Leviticus 23:5 says that 14 Nisan is the Lord’s Passover, and Leviticus 23:6 says the Feast of Unleavened Bread commences on the 15^th day of the month of Nisan. The seven days continue from the 15^th until the evening of 21 Nisan. Now 21 Nisan is the last Holy Day of Unleavened Bread. Thus the last Holy Day is the 7^th day, finishing at evening. The evening of 14 Nisan referred to in Exodus 12 is the end of the 14^th and commences 15 Nisan, otherwise a contradiction is introduced into the two texts.

Arguments that Christ was crucified on the wrong day because the Jews had it wrong are spurious on two counts. Firstly, the Messianic sacrifice was the completion of Scripture, which cannot be broken (Jn. 10:35). Secondly, the completion and fulfilment of the Law was the objective of Messiah. He laid down the Laws in the Old Testament when he gave them to Moses as the Angel of the Covenant.

The Wave-Sheaf Offering

The sign of Jonah had to be completed exactly in all of its phases. The first phase was that Christ was in the grave for three days and three nights, no more and no less. Christ also had to be resurrected before the morning of the first day of the week following the weekly Sabbath because he was the wave or sheaf offering, which was the first-fruits of all the harvests (Ex. 29:24-27; see also Lev. 7:30, 34; 8:27, 29; 9:21; 10:14, 15; 14:12, 24; 23:11-20; Num. 5:25; 6:20; 18:11, 18).

… and you shall put all these in the hands of Aaron and in the hands of his sons, and wave them for a wave offering before the Lord. Then you shall take them from their hands, and burn them on the altar in addition to the burnt offering, as a pleasing odour before the Lord; it is an offering by fire to the Lord. And you shall take the breast of the ram of Aaron’s ordination and wave it for a wave offering before the Lord; and it shall be your portion. And you shall consecrate the breast of the wave offering, and the thigh of the priests’ portion, which is waved, and which is offered from the ram of ordination, since it is for Aaron and for his sons.

Traditionally this was offered at 9 a.m. This is the reason for what Christ said to Mary when she came to see him:

John 20:1, 15-17 Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. … ¹⁵Jesus said to her, Woman why are you weeping? whom do you seek? Supposing him to be the gardener, she said to him, ‘Sir if you have carried him away, tell me where you have laid him, and I will take him away’. ¹⁶Jesus said to her ‘Mary.’ She turned and said to him in Hebrew, ‘Rab-bo’ni’ (which means Teacher). ¹⁷Jesus said to her, ‘Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God.’.

Thus the crucifixion had to occur when 14 Nisan fell on a Wednesday. A Friday crucifixion could not fulfil the Messianic prophecies. Christ was completing every finite detail of the Law and the prophecies. Thus the Law must be understood in its sequence and detail to make sense of what is happening in this Passover of 30 CE.

The Passover Meal

The Passover is to be prepared specifically in accord with Exodus 12:8-12.

They shall eat the flesh that night, roasted; with unleavened bread and bitter herbs they shall eat it. ⁹Do not eat any of it raw or boiled with water, but roasted, its head with its legs and its inner parts. ¹⁰And you shall let none of it remain until the morning, anything that remains until the morning you shall burn. ¹¹In that manner you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste. It is the Lords Passover. ¹²For I will pass through the land of Egypt that night, and I will smite all the first born in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgements: I am the Lord.

The term used in Deuteronomy 16:7 rendered cook in the Interlinear Bible, and boil in the Annotated RSV is a generic term bashal (SHD 1310), which is a prime root from the proposition to boil up, hence to be done in cooking; figuratively it means to ripen: hence to bake, boil, bring forth, is ripe, roast, seethe, sod (or be sodden). The meaning of its use must be taken in context; here the specific meaning is to roast. There is no basis whatever for asserting from the use of this word, that the event in Deuteronomy 16 is a different event to that required by Exodus 12. In Exodus 12:14 Christ lays this day down as a memorial forever for Israel, which by definition includes the elect.

¹⁴This day shall be for you a memorial day, and you shall keep as a feast to the Lord; throughout your generations you shall observe it as an ordinance forever (SHD 5769 ‘olam or to the vanishing point or practical eternity).

Time and Place of the Passover

An axiom that must be understood was that Christ could not be present at his own Passover. He was the Passover Lamb and hence would be dead. But he had laid down a sequence that would cater for this very event, when he was Angel of Yahovah. He gave Moses the requirements to hold the very activity that he had instructed the disciples to do in Mark 14:12-26. The requirement was laid down in Deuteronomy 16:2,5,6.

Observe the month of Abib, and keep the Passover to the Lord your God; for in the month of Abib the Lord your God brought you out of Egypt by night. And you shall eat the Passover sacrifice to the Lord your God, from the flock or the herd, at the place which the Lord will choose, to make his name dwell there… (The Interlinear Bible continues the text as) You may not sacrifice the Passover offering inside any of your gates which Jehovah your God gives you. But at the place which He shall choose to cause His name to dwell there, you shall sacrifice the Passover offering at evening at the going of the sun, at the time when you came out of Egypt. And you shall cook and eat in the place which Jehovah your God shall choose. And in the morning you shall turn and go into your tents. You shall eat unleavened bread six days, and on the seventh day shall be a solemn assembly to Jehovah your God. You shall do no work.

The time noted here qualifies the text in Exodus. It is evident that the seven days include the last Holy Day of 21 Nisan. Thus the evening of 14 Nisan referred to above had to be at the end of the day, i.e., at the commencement of 15 Nisan, which is corroborated by the text in Leviticus. Thus the three texts explain and support each other, eliminating any possibility that the previous night, namely that of 14 Nisan, could be involved. The generic term, at evening, at the time when you came out of Egypt, cannot be taken to indicate the fact that the following day has been substituted for the actual Passover. The concept involved is that, by the Passover sacrifice, the Death Angel passed over Israel. By Bible definition, the Death Angel must be Christ, as the power of judgment is given to him by God. By Christ’s sacrifice, Israel was redeemed and commenced to be brought out of Egypt. Thus, Passover is outside of the towns and before the morning of 15 Nisan. The point is put into perspective by examining the Exodus under Moses and the original Passover.

The Exodus as a Military Withdrawal

Moving Out

The Exodus from Egypt was a military withdrawal. Israel was throughout the land of Goshen and they were prepared to leave their homes at the orders of Moses. The Lord said that on this very day, namely 15 Nisan (Ex. 12:17), the first Holy Day of Unleavened Bread, he brought the Hosts of Israel out of the land of Egypt. Thus the Lord redeemed Israel by night on 15 Nisan, and commenced their movement from the order of Moses during that next daytime.

To get a concept of a withdrawal, some figures must be appreciated. Israel numbered in the vicinity of 600,000 men on foot besides women and children. A mixed multitude went up with them, and very many cattle, both flocks and herds (Ex. 12:37-39). The numbers were at least 1,000,000 and more likely to have been over 1,500,000 and nearer 2,000,000. The normal column of military march is three abreast. A column of 100 men at intervals of a metre with group spacing of 10 metres would take some 50 metres. Distance between groups is necessary for smooth movement and to minimise delay and dust. There would be 50 metres between 100-men groups. Thus the force would be some 1,000 km long. Assuming that the group marched 10 abreast, then the length is reduced to some 600 km. As a man marches at three miles an hour or four and a half kilometres an hour (say 5 kph), it would take the column over 100 hours to get out of Rameses, assuming that Rameses was the control point for the departure – which seems to be the case from Exodus 12:37.

An example of the extent of the column is obtained if one considers that the column could have stood with one end in Rameses and the other in Succoth, and stood hand in hand and still been up to 50 people deep in ranks. They could have marched 50 abreast and still been leaving Rameses for a day while they were in Succoth. As stock can move only at less than 30 km a day, it was impossible for the column to have completed its journey within three days, assuming no time in the assembly area.

As the column had to be assembled from all over Goshen, the normal stages of a military withdrawal would have been employed. The advance guard would have left Rameses as soon as Moses returned with orders to leave. Moses was summoned by Pharaoh on the night of 15 Nisan, after the first-born had been killed (Ex. 12:31).

Thus Moses would have issued orders to the advance guard to depart that night. By morning, the first of the column had left Rameses. However, the entire nation would still be moving into assembly areas and control points over all Goshen. Moses was trained in these matters. He would have sent runners out to all Goshen and commenced the move. The timing and control were paramount. People and stock had to be kept in order and stock had to be controlled and watered. If it was not the result would have been chaos.

People would have been moving out of Rameses towards Succoth for some four days. The lead elements would have reached Succoth, only 65 km away, before the last ones left Rameses. Even if they marched 100 abreast the column would still have been over 150 km and perhaps 300 km long.

The normal distance of march is some 20 miles or 30 km a day. Hence it would have taken at least a day’s full marching to get there. Given the baggage, the aged, sick, and lame, the movement to Succoth would have been in groups. The same system would have been applied to the movement onwards from there.

The Exodus was a planned military withdrawal of monumental proportions. To make assertions regarding the time of movement from Rameses influencing the date of the Passover is a conjecture made by someone who is truly uninformed of the enormity of the task. The night of watching to the Lord was 15 Nisan, when it all commenced, and this is the night of watching kept to the Lord by all the people of Israel throughout their generations (Ex. 12:42).

The Last Holy Day of Unleavened Bread

It seems likely from what is known of movements of columns that the last Holy Day of Unleavened Bread was when the column was in situ at Succoth and they were given rest. The movement of the advance party could have travelled by hard marching over six days, a distance of some 200+ kilometres. Thus they could have made the Red Sea by direct line of march (i.e. 170 km). However, it seems utterly impossible for the main body to have travelled that distance intact in that time. Thus Succoth is probably the first staging camp, as it seems to be portrayed.

Prophecy in the Passover

The Passover was established as a specific ritual to show the way in which Christ was to come and to be the sacrifice and, as such, the means for the liberation of the world from sin and captivity. He thus was to take captivity captive (Rev. 13:10).

The sequence of the ritual was designed to be fulfilled by Messiah on a systematic and careful basis. He thus entered Bethany (Jn. 12:1) six days before the Passover, in order that he might be set aside on the tenth day. In that year, 30 CE, the tenth day was a Sabbath. Christ arrived on the ninth and had the Sabbath meal where Martha served (Jn. 12:2). On the next day (Jn. 12:12) he entered Jerusalem that he might be sacrificed in accordance with Exodus 12. The crowd laid palm leaves before him and he rode on an ass’s colt to fulfil the prophecy quoted partly in John 12:15:

Fear not daughter of Zion; behold, your king is coming on an ass’s colt!

The quote from Zechariah 9:9 is:

Rejoice greatly O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.

Christ had an entire sequence of prophecy to fulfil, and Scripture cannot be broken. Thus Christ had to be killed at the correct time for the Passover or Scripture would have been broken. Some Messianic prophecies are given below.

Christ was to be marred beyond semblance in the scourging, from Isaiah 53:5:

… he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed.

He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth.

That is why Christ was silent before his accusers (Mk. 14:60-61), that he might fulfil this prophecy. He was mocked in Mark 14:16-20, fulfilling Psalm 22:7.

All who see me mock me they hurl insults shaking their heads.

In Luke 23:35 Christ was mocked on the stake.

He saved others let him save himself if he is the Christ of God, the chosen one.

This also fulfilled Psalm 22:17.

I can count all my bones — they stare and gloat over me; (RSV)

Christ was pierced instead of having his legs broken on the cross, to fulfil prophecy (Jn. 19:36).

For these things took place that the scripture might be fulfilled, “Not a bone of him shall be broken”.

Firstly from the command in Exodus 12:46:

Do not break any of the bones.

And from Numbers 9:12:

They must not leave any of it till morning or break any of its bones.

This is in keeping with Psalm 34:20 concerning the righteous man.

He protects all his bones, not one of them will be broken.

The Crucifixion was the Passover sacrifice mentioned in Exodus 12 and Numbers 9, which was to be celebrated on the 14 Nisan at evening. That is when Christ was killed. The timing of the death of Christ is itself a Messianic prophecy. Christ was to be pierced to fulfil Zechariah 12:10-13.

And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of compassion and supplication, so that, when they look on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a first born. ¹¹On that day the mourning in Jerusalem will be as great as the mourning for Hadadrim’mon in the plain of Megid’do. ¹²The land shall mourn, each family by itself; the family of the house of David by itself, and their wives by themselves; the family of the house of Nathan by itself, and their wives by themselves; ¹³the family of the house of Levi by itself, and their wives by themselves; the family of the house of Shim’e-ites by itself, and their wives by themselves.

The household of David, through Nathan, was fulfilled in Luke 3. Similarly, the household of Mary was also related to Levi, as Elizabeth had married a High Priest of Abijah.

From the injunction on priests regarding tribal marriage, Elizabeth was Levitical and, therefore, Mary was probably also part-Levite. The Messiah of Aaron and also of Israel was thus of two lineages to become the Messiah of two Advents, as we note from the Dead Sea Scrolls.

Christ spoke messianically in Mark 15:34 (from Psalm 22:1):

My God, my God, why hast thou forsaken me?

Christ was not forsaken, but here he spoke as one about to die to fulfil the rest of the Psalm 22:15:

… my strength is dried up like a potsherd, and my tongue cleaves to my jaws; thou dost lay me in the dust of death.

From Psalm 22:24, God did not forsake him.

For he has not despised or abhorred the affliction of the afflicted; and he has not hid his face from him, but he has heard, when he cried to him.

This statement was to draw attention to the Messianic psalm and its fulfilment, which was that all the families of the nations would worship before God. Christ spoke to his God.

To assert that Christ was not speaking to his God, and that this was merely to fulfil a prophecy, is to assert that Christ was uttering false and misleading Scripture at the moment of his death and thus had sinned and disqualified himself by non-repentance, or had rendered his sacrifice meaningless.

The piercing of Christ was also noted from Psalm 22:16-17.

Yea, dogs are round about me; a company of evil doers encircle me; they have pierced my hands and my feet – ¹⁷ I can count all my bones – they stare and gloat over me;

They cast lots for Christ’s garments in Psalm 22:18.

… they divide my garments among them, and for my raiment they cast lots.

At John 19:28, he said, “I thirst”, quoting Psalm 69:21.

They put gall in my food and gave me vinegar for my thirst.

Gall was to poison him, hence suicide, and vinegar increased the thirst and disguised the gall.

He stated after the utterance above: “It is finished” (Jn. 19:30), meaning the prophecies had been fulfilled. He stated in Luke 23:46:

Father into your hands I commit my spirit.

This comes from Psalm 31:5:

Into your hands I commit my spirit, redeem me O Lord, the God of truth.

Thus Christ sought to be redeemed by the God of Truth – his God and our God – who is the Father of all.

At his death, from Luke 23:45, there was darkness from the sixth hour to the ninth hour, or from 12 noon to 3 p.m. He died:

… while the sun’s light was failed; and the curtain of the temple was torn in two.

The Temple curtain was torn in two to make a way open for mankind to have access to the Holy of Holies (Heb. 9:8).

By this the Holy Spirit indicates that the way into the sanctuary is not yet opened as long as the outer tent is still standing.

Isaiah 53:9 also notes that:

And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.

This sequence was established from the foundation of the world. The Passover was kept at the correct time and Christ fulfilled prophecy as the Paschal Lamb. The timing and sequence were not accidental, nor was it able to be conducted on the wrong days. If Christ was not the Passover, killed as he should have been, then we have no Messiah. If the Passover was a day earlier, then he would have been killed a day earlier – not the other way round.

Dispersal of the Passover Sacrifice

It is a matter of indisputable historical record that the Passover was kept outside of Israel and that sacrifices were made at other Jewish Temples. Archaeological evidence dates from the Aramaic Letters translated by H.L. Ginsberg (see J.B. Pritchard, The Ancient Near East, Vol. 1, pp. 278ff.).

The Passover Papyrus is a decree to the Jewish garrison dated from 419 BCE. It authorises the Feast of Unleavened Bread to be kept. It specifies the Passover to be observed on 14 Nisan with the Holy Days of Unleavened Bread on 15 and 21 Nisan. Leaven is not to be eaten from sundown (or dark) on 14 Nisan for seven days until 21 Nisan. Thus sundown on 14 Nisan was anciently understood to be at the end of the day on 14 Nisan. The text reads:

[To] my [brethren Yedo]niah¹ and his colleagues the [J]ewish gar[rison], your brother Hanan[iah].² The welfare of my brothers may God [seek at all times]. Now, this, the fifth year of King Darius, word was sent from the king to Arsa[mes³ saying “Authorize a festival of unleavened bread for the Jew]ish [garrison].” So do you count fou[rteen days of the month of Nisan and] obs[erve the Passover],⁴ and from the 15th to the 21st day of [Nisan observe the festival of unleavened bread]. Be (ritually) clean and take heed. [Do n]o work [on the 15th or the 21st day, no]r drink [beer,⁵ nor eat] anything [in] which the[re is] leaven [from the 14th at] sundown until the 21st of Nis[an. For seven days it shall not be seen among you. Do not br]ing it into your dwellings but seal (it) up between these date[s. By order of King Darius. To] my brethren Yedoniah and the Jewish garrison, your brother Hanani[ah].

1.A priest and head of the Jewish community (military colony) of Elephantine.

2.Apparently a secretary for Jewish affairs toArsames.

3.Satrap of Egypt from 455/4 BC to at least 407 BC.

4.The wordpsh’in two ostraca from Elephantine may mean “Passover (offering).”

5.This restoration is only correct ifHananiah’stradition, like rabbinic law, included under “leaven” fermented corn but nor fermented fruit (wine). The Samaritans take a more rigorous view (Pritchard, p. 278).

The tradition of not drinking fermented corn is a rabbinical tradition. The question of strong drink is not forbidden in the Feasts. Deuteronomy 14:26 makes no distinction for fermented and fortified corn spirit.

Another point which arises from the texts is that the name of God was held to be YAHO, which clearly shows the pronunciation and the existence of the vowel, hence the names Yahovah and Yahovih.

The arguments are thus settled from this text that there were general sacrifices for the Passover outside of Israel and Jerusalem by official sanction of the Jewish priesthood both in Israel and abroad, and also of the Persian kings. Also, it is apparent that there were at least two Temples from ancient times, before Cambyses (ibid., Advice of the Governors of Judah and Samaria to the Jews at Elephantine (i.e. Bagoas and Delaiah), p. 281). The Temple was destroyed in the fourteenth year of Darius. The Mazdean Arsames appears to have restricted the sacrifice at Elephantine, after it was rebuilt, to incense, the meal offering and drink offerings. The profaning of fire by flesh would have been prohibited by him (see also Ginsberg, n.1, p. 281).

The Essene Meal

One of the most extraordinary modern-day findings is that of the Dead Sea Scrolls (DSS). From the DSS we are able to determine that the biblical concepts behind what is being done in the New Testament finds explanation in the ritual of Judaic sects of the first century. Indeed, what we find being done by Christ and the disciples is mirrored by the Essene. This does not indicate that the disciples were Essene, but rather that the meal we associate as being the Lord’s Supper was an established ritual in Judea. The details can be found from The Temple Scroll (Y. Yadin, Vol. I, p. 140). During the Essene meal it is said of the meal that the priest shall bless the bread and wine.

And shall extend his hand over the bread. Thereafter the anointed of Israel shall extend his hand over the bread and all the congregation of the Yahad shall utter a blessing each in order of his dignity. It is according to this statute that they shall proceed at every function which at least ten men are gathered together.

Yadin says that:

The principle importance of these descriptions is that they illustrate the life and organisation of the sect and their close similarity and their betrayal of Essene meals in the writings of Josephus War 2:130-131, moreover, certain aspects of these rituals had much in common with those of the Lord’s Supper in the Christian agape ceremonies (see D. Flusser, The Last Supper of the Essenes, Immanuel Spring, 1973, p. 23).

Essenes blessed the bread first and then the wine. From The Temple Scroll, column 17:6-9, it is established that the Passover was understood to be sacrificed on the 14^th day of the month in the evening, between the two evenings, that is, between the going of the sun and darkness commencing 15 Nisan (The Temple Scroll, Vol. 1, p. 96; see p. 118 for calendar).

There is no doubt that the Passover was, as is understood by the Jews, to have occurred on 15 Nisan. There is no conflict between this concept and what the Bible says. Indeed, there is positive agreement between that and what the archaeological finds are revealing. That is confirmed by the understanding of the Churches that have kept the Lord’s Supper before the commencement of the twentieth century.

How did the error concerning the understanding of the Passover occur? The answer is that the Churches of God understood that the night of 14 Nisan was the Lord’s Supper until recently, when it was relocated, commencing from a misapprehension of the generic terms used in the New Testament. There is in fact no reason to misapprehend or misunderstand the Passover if the Scriptures are interrelated as the inspired word of God.

Appendix A

The assertion that there has been a great debate about the timing of the Passover is a false statement. The assertion of a 14 Nisan Passover has its greatest defence in some American sects. The argument stems from poor academic research and in some cases contrived or wrested Scripture. What is understood by a 14 Nisan Passover are the following suppositions:

That the original Passover lamb in Exodus 12 was slain by the children of Israel at the beginning of 14 Nisan and eaten during the night of the 14^th.
That the Jews of Christ’s day erred when they killed the Passover lamb in the afternoon of 14 Nisan, and ate it on the evening of the 15^th.
That the meal Jesus ate before he died was a Passover meal, correctly observed at the beginning and during the night of 14 Nisan, and during this meal Jesus substituted the new symbols of the bread and wine for the lamb and bitter herbs.
That the so-called controversy about 14 Nisan was whether or not Christians ought to partake of the bread and wine on the evening of 14 Nisan or on the evening of 15 Nisan.

The argument rests on the following premises:

1.That, historically, there has allegedly been a great debate between whether or not theNew Testament Passoverought to be observed on 14 or 15 Nisan.

2.That the Hebrew termbaereb (“93 /) means sunset and specifically the short period of time (3-4 minutes) that begins when the sun appears to touch the horizon, and ends as soon as the sun falls below the horizon.

3.That one day ends and another day begins at sunset, orbaereb. Support for this premise is drawn from Leviticus 23:32 regarding the Day of Atonement, and the provision of the quail following the Sabbath in Exodus 16:6,8,12-13.

4.That the Hebrew termbenha arbayim (.*”93 % 0*”) or between the evenings is that period of time between sunset and dark.

5.From premises 2, 3, and 4, since one day ends at sunset and another begins at sunset then the period of time designated asbenha arbayim or between the evenings falls at the beginning of the day, not at the end of the day.

6.That the Hebrew termboqer(98″) means morning or break of day when there is light and cannot refer to any period of time between midnight and dawn when it is still dark.

7.That the Hebrew termlailah(%-*-) or night cannot overlap with morning.

The above premises are illustrated in a graphical form in Figure 1 below.

8.That the Passover lamb was to be killed atbenha arbayim or between the evenings on 14 Nisan.

9.From premises 5 and 8, the Passover lamb was killed at beginning of 14 Nisan, not towards the end of the 14^th.

10.That the Hebrew termad($3) or until, in Exodus 12:6, means the lamb was to be kept up until the beginning of 14 Nisan, but no later.

11.That none of the Passover lamb was allowed to remain until morning (boqer) and that the children of Israel were not allowed to leave their homes until the morning (boqer).

12.That the account of Jesusrising up in the morning, a great while before dayin Mark 1:35 does not mean in the dark hours of early morning but early, while yet night.

13.Since the lamb had to be roasted and eaten during the night after it had been slain, that would mean that the Death Angel passed through Egypt during the night portion of 14 Nisan.

14.From premises 9, 10, 11, 12, and 13, that the children of Israel remained indoors throughout the night portion of 14 Nisan and did not go outside until the daylight of 14 Nisan.

15.Hence, from premise 14, the children of Israel spent the day portion of the 14^thplundering the Egyptians and did not march out of Egypt until the beginning of 15 Nisan, at night.

16.That the bulk of the plundering of the Egyptians did not occur until after the Death Angel passed over.

17.That Exodus 12:6-14 refers entirely to the 14^th, while Exodus 12:15-20 refers to the 15^thonwards, with no overlap to the events of verses 6-14.

18.That the children of Israel could not have left their homes in the hours immediately following the passing over of the Death Angel because:

19.a)they would have been forced to travel to Rameses in the darkness of night; and

19.b)the pillar of fire did not appear until after they left Rameses.

20.That all of the 1,500,000 to 2,000,000 children of Israel assembled atRamesesbefore marching out from Egypt.

21.That the Scriptures state explicitly: “…The Lord your God brought you forth [gave birth to you as a united, free people] out of Egypt BY NIGHT … at even, [baerev, the beginning of the 15^th], at the going down of the sun, at the season that you came forth out of Egypt” (Deut. 16:1,6).

22.That the totality of the Exodus took place at night; that is, that the last of the children departed at night and so (because of the sheer numbers of people involved) the night of the Exodus could not have been the few hours of early morning on the 15^th.

23.That the Egyptians would have been burying their dead at night between midnight and dawn were an early morning departure from Egypt true.

Premises 8 to 20 can be illustrated graphically as in Figure 2.

All of these premises are examined point by point. Much of the arguments about the so-called 14^th/15^th Passover controversy presume the preceding premises to be correct and true.

Premise 1

As stated in the main text, there has never been any significant debate on which night the Jews ate the Passover meal. It has always been understood that the lambs were slain towards the end of the 14^th and eaten during the night of the 15^th. The debate for Christians centred around whether or not the Lord’s Supper, consisting of the foot-washing and bread and wine, ought to be observed on the evening of 14 Nisan (one day prior to the normal Passover meal) or as a Good Friday-Easter Sunday tradition.

Although the observance of Easter was at a very early period the practice of the Christian church, a serious difference as to the day for its observance soon arose between the Christians of Jewish and those of Gentile descent, which led to a long and bitter controversy. The point at issue was when the Paschal fast was reckoned as ending. With the Jewish Christians, whose leading thought was the death of Christ as the Paschal Lamb, the fast ended at the same time as that of the Jews, on the fourteenth day of the moon at evening, and the Easter festival immediately followed, without regard to the day of the week. The Gentile Christians, on the other hand, unfettered by Jewish traditions, identified the first day of the week with the Resurrection, and kept the preceding Friday as the commemoration of the crucifixion, irrespective of the day of the month” (Encyclopedia Britannica, 11^th edition, article ‘Easter’).

This came to be known as the Quartodeciman Controversy and, historically speaking, it has been the only major controversy surrounding the time when the Lord’s Supper ought to be taken. Within some of the Churches of God in the 20^th century, there has been an argument about whether or not Jesus ate a Passover meal. From that point is debated the timing of the Exodus sacrifice of the Passover lamb and eating the Passover meal and, hence, on which night the Lord’s Supper should be observed. However, this is a different issue to the Quartodeciman Controversy and the two debates should not be confused.

Premise 2

The premise that ba ereb means sunset – down to a short period of 3-4 minutes – is simply incorrect. The Hebrew Lexicon, by Brown, Driver, Briggs, Gesenius (BDBG), shows ereb means evening, night or sunset. Strong’s Hebrew Dictionary (SHD) gives the uses dusk, even(-ing, tide), night. Ereb comes from the root term arab through the idea of covering with a texture. Arab in turn means to become evening, grow dark. Ereb is a vague term and can cover the entire period from afternoon until well after sunset. In Appendix B every occurrence of ereb in the Old Testament is listed. An illustration of the indefiniteness of the term can be seen from a comparison of the following texts:

Genesis 1:5 God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day. (RSV)

Genesis 24:11 And he made the camels kneel down outside the city by the well of water at the time of evening, the time when women go out to draw water. (RSV)

Leviticus 6:20 This [is] the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meat offering perpetual, half of it in the morning, and half thereof at night.

Deuteronomy 23:11 but when evening comes on, he shall bathe himself in water, and when the sun is down, he may come within the camp. (RSV)

Joshua 8:29 And the king of Ai he hanged on a tree until eventide: and as soon as the sun was down, Joshua commanded that they should take his carcase down from the tree, and cast it at the entering of the gate of the city, and raise thereon a great heap of stones, [that remaineth] unto this day.

2Samuel 11:2 And it came to pass in an eveningtide, that David arose from off his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman washing herself; and the woman [was] very beautiful to look upon. (KJV)

2Samuel 11:2 It happened, late one afternoon, when David arose from his couch and was walking upon the roof of the king’s house, that he saw from the roof a woman bathing; and the woman was very beautiful. (RSV)

2Samuel 11:13 And David invited him, and he ate in his presence and drank, so that he made him drunk; and in the evening he went out to lie on his couch with the servants of his lord, but he did not go down to his house. (RSV)

Job 7:4 When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro unto the dawning of the day.

Psalm 30:5 For his anger [endureth but] a moment; in his favour [is] life: weeping may endure for a night, but joy [cometh] in the morning.

Proverbs 7:9 in the twilight, in the evening, at the time of night and darkness. (RSV)

Jeremiah 6:4 Prepare war against her; up, and let us attack at noon! Woe to us, for the day declines, for the shadows of evening lengthen! (RSV)

Ezekiel 12:7 And I did as I was commanded. I brought out my baggage by day, as baggage for exile, and in the evening I dug through the wall with my own hands; I went forth in the dark, carrying my outfit upon my shoulder in their sight. (RSV)

Zechariah 14:7 And there shall be continuous day (it is known to the LORD), not day and not night, for at evening time there shall be light. (RSV)

From its usage above, ereb does not mean a 3-4 minute interval between when the sun touches the horizon to when it passes below the horizon. It applies to a broad period of time from afternoon to well into the dark of night. Usually it is used in the sense of simply meaning dark.

Premise 3

One day ends and another begins at sunset (ereb). Given the verses listed above, it is clear that ereb can precede sunset or be long after sunset. The understanding of Jews has long been that a natural day begins and ends at dark, after sunset. However, with regard to Sabbaths and Holy Days the Jews have built a margin of safety around the natural day. Sabbaths and Holy Days are observed from a few minutes before sunset to a few minutes after dark.

Leviticus 23:32 does not define ereb as sunset. In accordance with the Scriptures given previously, it identifies it with dark, after the sun has set. Exodus 16:6-13, when read in context, does not define ereb as sunset either. It merely shows that quails came into the camp in the evening, which it also correlates to twilight (or between the evenings). In this case ereb is used to cover that period of time from sunset to dark. Exodus 16 nowhere says that gathering the quails, which God provided at twilight, was breaking the Sabbath or testing them about Sabbath observance. The provision of the manna was used to test Israel about correct Sabbath observance.

Premise 4

That ben ha arbayim is defined as that period of time between sunset and dark.

This is generally used in that sense. BDBG notes that the probable meaning is between sunset and dark. The New Century Bible Commentary on Exodus adds that between the evenings was a technical expression. It came to be defined in different ways:

The period between sunset and the time when the stars become visible.
The period between the time when the sun first begins to decline to the west and shadows begin to lengthen (shortly after noon) and the beginning of the night.
The period between the time when the heat of the sun begins to decrease (about 3 p.m.) and sunset.

The Pharisees took the last definition as the correct definition. The Sadducees understood it in the first sense, and the Samaritans preserve this form today. In the days of Moses the first definition was the accepted definition. However, something to note is that all definitions understood that between the evenings came at the end of the day, not at its beginning.

Technically, it arose because there was an evening which was considered to begin at some point after noon and end with sunset, and there was a second evening which began with nightfall or dark. However, the point is that between the evenings has always been understood to come at the end of the day. That point is also seen from the Passover Papyrus from Elephantine (see main text).

Premise 5

That ben ha arbayim comes at the beginning of the day, not at the end of the day. This is because ba ereb means sunset, and is the beginning of a new day and ben ha arbayim is that time between sunset and dark.

This is incorrect. As has been demonstrated, ereb cannot be defined to mean exactly sunset; and it can mean anything from late afternoon through to the dark of night.

When we understand the origin of ben ha arbayim as a technical expression, it is evident that it comes at the end of the day, not at the beginning. Evidence of this is found in a number of passages. For example:

Exodus 29:38-41 This is what you are to offer on the altar regularly each day: two lambs a year old. Offer one in the morning and the other at twilight [ben ha arbayim]. With the first lamb offer a tenth of an ephah of fine flour mixed with a quarter of a hin of oil from pressed olives, and a quarter of a hin of wine as a drink offering. Sacrifice the other lamb at twilight [ben ha arbayim] with the same grain offering and its drink offering as in the morning a pleasing aroma, an offering made to the LORD by fire. (NIV)

Numbers 28:3-4 Say to them: ‘This is the offering made by fire that you are to present to the LORD: two lambs a year old without defect, as a regular burnt offering each day. Prepare one lamb in the morning and the other at twilight’ (NIV)

Here it is seen that the sacrifices included the daily offering of two lambs: the first in the morning, and the second in the evening or twilight [ben ha arbayim], yet both were sacrifices of that day. Clearly, between the evenings comes at the end of the day, not at its beginning, as mentioned above.

Premise 6

That boqer means morning, when there is light, and cannot refer to any period of time between midnight and dawn, while it is still dark.

Again this is incorrect. BDBG gives the following definitions for boqer: morning; of end of night; of coming of daylight; of coming of sunrise; of beginning of day; of bright joy after night of distress (fig.); morrow, next day, next morning. Like ereb, boqer is a general term that can take a range of meanings. There are a number of passages which show that boqer can be applied to the early hours of the morning, between midnight and sunrise while it was still dark:

Ruth 3:14 And she lay at his feet until the morning (boqer): and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor. (KJV)

Ruth 3:14 So she lay at his feet until morning, but got up before anyone could be recognised; and he said, “Don’t let it be known that a woman came to the threshing floor.” (NIV)

The suggestion that Ruth could not have risen while it was still dark because she would not have been able to find her way home is absurd. Similarly, the watch system can be seen from usage.

Exodus 14:24,27 And in the morning (boqer) watch the LORD in the pillar of fire and of cloud looked down upon the host of the Egyptians, and discomfited the host of the Egyptians … So Moses stretched forth his hand over the sea, and the sea returned to its wonted flow when the morning appeared; and the Egyptians fled into it, and the LORD routed the Egyptians in the midst of the sea. (RSV)

Exodus 14:24 At the morning watch the LORD in the pillar of fire and cloud looked down upon the Egyptian army, and threw the Egyptian army into panic. (NRSV)

Exodus 14:24 And in the watch before the dawn the Eternal looked out from the column of fire and cloud on the Egyptians … (Moffatt)

Exodus 14:24 During the last watch of the night the LORD looked down from the pillar of fire and cloud at the Egyptian army and threw it into confusion. (NIV)

The night was divided into 3 x 4-hour watches. The evening watch began at dark and lasted until approximately 10 p.m, then came the middle watch from about 10 p.m. to approximately 2 a.m. The last or early morning watch was from 2 a.m. to sunrise. The morning watch was so called because it took place in the early hours of the morning.

Genesis 44:3 As soon as the morning (boqer) was light, the men were sent away, they and their asses. (KJV)

1Samuel 29:10 Now then rise early in the morning (boqer) with the servants of your lord who came with you; and start early in the morning (boqer), and depart as soon as you have light. (RSV)

These passages show that, using the term boqer, it was possible to get up early in the morning, while it was still dark or night, and wait for light before starting a journey.

1Kings 3:21 And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear. (KJV)

1Kings 3:21 When I rose in the morning to nurse my child, behold, it was dead; but when I looked at it closely in the morning, behold, it was not the child that I had borne.” (RSV)

1Kings 3:21 When I rose in the morning to suckle my child, there it lay dead! But as I looked at it carefully in the morning-light, it was not my son whom I had borne. (Moffatt)

In this case the early morning feed was clearly during the hours of darkness before light. Other texts make this even plainer. It is beyond doubt that boqer is a general term which could be applied to any time after midnight through to the light of the day, as is the case in most languages, including English. The word morning in English can apply to any time after midnight through until noon.

Premise 7

That lailah or night cannot overlap with morning. The term lailah is defined by BDBG as night (as opposed to day), gloom. There is nothing about the term lailah which prevents it being used to overlap the dark hours of early morning. The premise is a bald unsubstantiated assertion.

Premise 8

That the Passover lamb was to be killed at ben ha arbayim on 14 Nisan.

Premise 9

That the Passover lamb was killed at the beginning and not the end of 14 Nisan.

Correctly, the Passover lamb was to be killed at ben ha arbayim, or between the evenings, of 14 Nisan. That is stated in Exodus 12:6, Leviticus 23:5 and Numbers 9:3,5,9,11. However, as we have seen from the various examples in the main text, including the ancient Passover Papyrus, ben ha arbayim came at the end of the day, not the beginning. So the Passover lamb was slain towards the end of 14 Nisan and roasted and eaten on the evening of 15 Nisan.

Premise 10

That ad or until, in Exodus 12:6, means the lamb was to be kept until the beginning of, but no later than the beginning.

The Hebrew ad has a wide range of uses. With respect to the subject of time, BDBG defines it as even to, until, unto, till, during, end. BDBG also shows it being used in a similar manner in verses 15 and 18 of Exodus 12:

Exodus 12:18 In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, and so until the twenty-first day of the month at evening.

From these verses, leavened bread was not to be eaten until the end of the seventh day of the Feast of Unleavened Bread. These passages clearly demonstrate that ad or until does not mean up to the beginning but no further. When used of days as in verse 6, 15, and 18, it includes the whole day, not just its beginning.

Premise 11

That the Passover lamb was not allowed to remain until morning (boqer), and that the children of Israel were not allowed to leave their homes until the morning (boqer).

This is correct. However, as demonstrated above, boqer is a general term and covers that period of time stretching from after midnight through to daylight. If the Passover lamb was killed at twilight and took several hours to roast, it was probably eaten late in the night but certainly before midnight. What remained after it was eaten in haste had to be burned. This would have taken another couple of hours. In the early hours of the morning, while it was still dark, Israel was free to leave their homes, on the order of Moses. This is what the narrative in Exodus explains:

Exodus 12:29-42 At midnight the LORD smote all the first-born in the land of Egypt, from the first-born of Pharaoh who sat on his throne to the first-born of the captive who was in the dungeon, and all the first-born of the cattle. ³⁰And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt, for there was not a house where one was not dead. ³¹And he summoned Moses and Aaron by night, and said, “Rise up, go forth from among my people, both you and the people of Israel; and go, serve the LORD, as you have said. ³²Take your flocks and your herds, as you have said, and be gone; and bless me also!” ³³And the Egyptians were urgent with the people, to send them out of the land in haste; for they said, “We are all dead men.” ³⁴So the people took their dough before it was leavened, their kneading bowls being bound up in their mantles on their shoulders. ³⁵The people of Israel had also done as Moses told them, for they had asked of the Egyptians jewellery of silver and of gold, and clothing; ³⁶and the LORD had given the people favour in the sight of the Egyptians, so that they let them have what they asked. Thus they despoiled the Egyptians. ³⁷And the people of Israel journeyed from Ram’eses to Succoth, about six hundred thousand men on foot, besides women and children. ³⁸A mixed multitude also went up with them, and very many cattle, both flocks and herds. ³⁹And they baked unleavened cakes of the dough which they had brought out of Egypt, for it was not leavened, because they were thrust out of Egypt and could not tarry, neither had they prepared for themselves any provisions. ⁴⁰The time that the people of Israel dwelt in Egypt was four hundred and thirty years. ⁴¹And at the end of four hundred and thirty years, on that very day, all the hosts of the LORD went out from the land of Egypt. ⁴²It was a night of watching by the LORD, to bring them out of the land of Egypt; so this same night is a night of watching kept to the LORD by all the people of Israel throughout their generations. (RSV)

Premise 12

That the account of Jesus rising up in the morning, a great while before day in Mark 1:35 does not mean in the dark hours of early morning, but early while yet night.

In an attempt to obscure the fact that boqer was a general term and could be used of the early morning hours while it was still dark, arguments are also made against a similar term in the Greek of Mark 1:35. The Greek text for the beginning part of this verse reads (from Marshall’s Interlinear):

6″Â BDTÅ «<<LP” 8/”< •<“FJ�H ¦>82,<

And early in the night very rising up he went out

The argument is presented that BDTÅ or prõi means early rather than morning, and that «<<LP” or ennucha means night and therefore it cannot be said that morning overlaps night. The answer is found in the Greek idiom employed. Prõi, according to Thayer’s Greek-English Lexicon, means in the morning, early. Ennucha means nightly, nocturnal. 7/”< or lian means very. Combined in the phrase prõi ennucha lian these terms mean early in the morning while it was very dark. Virtually every major translation (e.g. RSV, KJV, NRSV, Barclay, Moffatt, TEV, Amplified, NIV) acknowledges this idiom. Prõi is translated as morning in the following passages: Matthew 16:3; 20:1; Mark 1:35; 13:35; 15:1; 16:2,9; John 20:1; Acts 28:23. There is no doubt that morning was understood to cover those hours after midnight prior to dawn through to the early working day.

Premise 13

The Death Angel passed through Egypt during the night portion of 14 Nisan.

This is an incorrect premise. From above, and the main text, the Passover lamb was slain towards the end of the 14^th and eaten during the night of 15 Nisan. Thus the Death Angel passed through during the night of the 15^th.

Premise 14

That the children of Israel remained indoors throughout the night portion of 14 Nisan, and did not go outside until the daylight of 14 Nisan.

From the main text and in this Appendix above, this statement is incorrect. After midnight on the 15^th, Pharaoh sent word to Moses instructing him to leave Egypt (Ex. 12:31). Moses and the children of Israel commenced the Exodus in the early hours of the morning of the 15^th, while it was still dark.

Premise 15

That the children of Israel spent the day portion of the 14^th plundering the Egyptians and did not march out of Egypt until the beginning of 15 Nisan, at night.

Premise 16

That the bulk of the plundering of the Egyptians did not occur until after the Death Angel passed over.

Premise 17

That Exodus 12:6-14 refers entirely to the 14^th while Exodus 12:15-20 refers to the 15^th onwards with no overlap to the events of verses 6-14.

These assertions are simply false. Israel began to move to Rameses during the early hours of the morning of the 15^th, while it was still dark. The biblical narrative is not clear as to exactly when Israel plundered the Egyptians. The RSV and several other translations (NKJV, NRSV, Moffatt, TEV, REB, etc.) could be construed as placing the plundering of Egypt prior to the death of the first-born, for example:

Exodus 12:35-36 Meanwhile, as Moses had told them, the Israelites had asked the Egyptians for silver and gold jewellery and for clothing. Because the LORD had made the Egyptians well disposed towards them, they let the Israelites have whatever they asked; in this way the Egyptians were plundered. (REB)

Other translations place the plundering at the time of the Exodus. The taking of spoil appears to have been by day and by night, hence, over the entire period of 15 Nisan. To support the false position, the events of verses 6-14 are held not to overlap with those given in verses 15-20. This is false. It presumes, and is divided, to support the contention of a Passover meal during the night of the 14^th, not the 15^th. The opposite has been demonstrated as being the case, both then and historically. When viewed in the historical context, verses 6-20 form a continuous narrative and there is no division either real or necessarily contrived.

Premise 18

That the children of Israel could not have left their homes in the hours immediately following the passing over of the Death Angel because:

1.a)they would have been forced to travel to Rameses in the darkness of night; and

2.b)the pillar of fire did not appear until after they left Rameses.

The position is absurd given the requirements of the Exodus in the main text. Firstly, all of Egypt was awake this night (Ex. 12:29-30). Pharaoh sent word to Moses and Aaron during the night and ordered them out. The Egyptians as a whole urged the people to hasten their departures (vv. 31-33). The streets would have been ablaze with torches from all the activity taking place. Secondly, this was the 15^th of the month, the middle of the lunar cycle, and the moon would have been full. Thirdly, the movement of Israel to Rameses had to have been in stages and, having commenced at night in the early hours of the morning, would have continued into the daylight and on beyond. The Exodus was a planned exercise through Rameses as a marshalling point.

Premise 19

That all of the 1,500,000 to 2,000,000 children of Israel assembled at Rameses before marching out from Egypt.

There is no biblical evidence for this claim. Indeed, it would have been impractical and unnecessary.

Premise 20

That the Scriptures state explicitly …“The Lord your God brought you forth [gave birth to you as a united, free people] out of Egypt BY NIGHT…. at even [ba erev], the beginning of the 15^th at the going down of the sun, at the season that you came forth out of Egypt” (Deut. 16:1,6).

This premise is quoted from Fred R. Coulter, The Christian Passover (York Publishing Co., USA, 1993, p. 86). It is a blatant misrepresentation of what the Scriptures in fact say. Coulter has combined parts of two verses in order to advance his claim that the Exodus began at the going down of the sun on 15 Nisan. The context of verse 6 shows that it is not discussing the timing of the Exodus at all:

Deuteronomy 16:5-6 You may not offer the Passover sacrifice within any of your towns which the LORD your God gives you; ⁶but at the place which the LORD your God will choose, to make his name dwell in it, there you shall offer the Passover sacrifice, in the evening at the going down of the sun, at the time you came out of Egypt. (RSV)

Deuteronomy 16:6 says nothing about the time of day when Israel departed from Egypt. The standard of academic debate and intellectual honesty in the entire 14^th Passover case is appalling. In fact, Coulter’s case is based largely upon the false premises dealt with herein.

Premise 21

That the totality of the Exodus took place at night; that is, that the last of the children departed at night and so (because of the sheer numbers of people involved) the night of the Exodus could not have been the few hours of early morning on the 15^th.

Premise 22

That the Egyptians would have been burying their dead at night between midnight and dawn if an early morning departure from Egypt was true.

There is no biblical evidence in support of Premise 21 that the entire body of the children of Israel came out of Egypt in the first few hours of the morning of the 15^th. The Exodus commenced in the early hours of the morning and continued through the daylight portion of the 15^th.

Premise 22 is itself based upon a false premise. It presumes the entire body of Israel departed during the early hours of the 15^th (Premise 21), whereas this was not the case. Moreover, the contention shows a complete ignorance of Egyptian burial ritual (see Wallis Budge, The Book of the Dead).

Premises 1 to 22 have been examined and rejected. The correct sequence of events regarding the slaying of the Passover lamb and Exodus is in the main text and is illustrated diagrammatically as follows:

The major premises used to support the argument that the Passover lamb was slain at the beginning of 14 Nisan and then eaten during that night are false. The argument is in error. The correct sequence of events of the original Passover is seen from the main text. Further arguments to support the slaying of the Passover lambs at the beginning of 14 Nisan are necessarily flawed. Further arguments are examined as follows.

Premise 23

That the Passover always had to be observed in exactly the same way as the original Passover of Exodus 12.

This is not correct. The original Passover meal had to be observed in a certain manner because of what God was going to achieve through it. However, in later years it was a commemoration of the event, not the event itself. The most significant change was that Moses instructed that when Israel was settled, the Passover was to be observed at a location where God chose to put his name. We find this presented in Deuteronomy 16. Specifically the children of Israel were told:

Deuteronomy 16:2-7 Thou shalt therefore sacrifice the Passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there. ³Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life. ⁴And there shall be no leavened bread seen with thee in all thy coast seven days; neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning. ⁵Thou mayest not sacrifice the Passover within any of thy gates, which the LORD thy God giveth thee: ⁶But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the Passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt. ⁷And thou shalt roast and eat it in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents. (KJV)

Israel was instructed to move out of its homes to temporary accommodation for the Passover. In the time of Christ, it was understood that a family would move to temporary accommodation for 14 Nisan and there eat a special preparation meal. Some went to Jerusalem, others did not. Bullinger, in notes on Luke 22:8,15 in his Companion Bible, identifies this meal as the Chagigah. Preparations would be made for the Passover meal the next day. The lamb was slain in the afternoon and eaten on the night of the 15^th. The following day there would be ceremonies at the Temple and then the people would return to their temporary homes. The Passover was eaten with unleavened bread on the first of seven days. This could only have been on 15 Nisan.

Premise 24

That there is no evidence of a centralised Passover celebration until the accounts of Hezekiah and Josiah, hundreds of years after the Exodus.

This is incorrect. In the days of Solomon at least, if not long before, the Passover and Days of Unleavened Bread were being kept at Jerusalem and the Temple. See 1Chronicles 23:31 and 2Chronicles 8:13 as evidence of Feasts in a central location in the days of David and Solomon. 2Chronicles 35:18 suggests that the Passover at a central location could be traced back even further to Samuel’s day. The above premise is incorrect.

Premise 25

That a domestic Passover was widespread in Israel at the time of Christ.

Whatever the evidence that Passover lambs were being slaughtered in Israel as well as at the Temple in the days of Christ, the assertion which is later made (premise 35) that these domestic Passovers were at the beginning of the 14^th and the Temple Passover was in the afternoon of the 14^th is a wild claim of those such as Coulter, without any historical basis whatsoever. Simply put, there never was any argument about which part of the day of 14 Nisan the Passover lambs were to be slaughtered. The Essene meal is an exception.

Premise 26

That there were originally two festivals, the Passover, and the Days of Unleavened Bread, which were later merged into a single festival.

The evidence usually presented for this is misunderstood by those who maintain a beginning of the 14^th Passover. When historians argue for two separate Feasts merged into one, they are not arguing that for a beginning of the 14^th Passover sacrifice and meal. They are arguing from the point of view of developing religions, and not from any conflict in Scripture. They argue that Israel had a developing religion, which saw some groups keeping a festival on the 14^th and others a festival on the 15^th, and that over time these became merged. Exodus is treated as a legend of Israel’s movement or, worse, pure fiction by these historians.

Premise 27

That the Jews later changed the time for the slaughter of the Passover lambs from the beginning of the 14^th to the end of the 14^th.

This is false. There is no historical evidence of such a change and, indeed, how could there be when the sequence of Exodus 12 clearly denies any slaughter of Passover lambs at the beginning of the 14^th? Moreover, the Passover Papyrus shows the continuity of the ancient practice.

Premise 28

That the Passover was not kept at the Temple until the restoration under Hezekiah, and then it was being kept according to Hezekiah’s instructions, and not those instructions in the Law of God.

This is an unfounded assertion. 1Chronicles 23:31 and 2Chronicles 8:13 are evidence of Feasts in a central location in the days of David and Solomon. Hezekiah obeyed God as far as we can ascertain. Disobedience to God’s Laws brought curses on Israel (Deut. 28) and therefore he was careful to observe the ordinances of the Passover as given in the Law (see 2Chr. 30:5,16; 31:3-4). 14^th Passover advocates make this claim and ignore or misquote Deuteronomy 16.

Premise 29

That the Passover of Josiah was not kept according to the Commandments of God but by the commands of Josiah.

This is another unfounded assertion. Josiah obeyed God (see 2Chr. 34:2,14-15,21,30-32; 35:6,12,26). Verse 16 of 2Chronicles 35 is sometimes used to argue that Josiah’s Passover was according to his commands, not God’s. This is a nonsense claim. Josiah’s commands were that the Jews observe the Passover according to God’s Commandments. The accounts make this abundantly clear.

Premise 30

That the reason Hezekiah and Josiah implemented the Temple Passover was because the people were always rebelling and could not be trusted to keep a domestic Passover.

This assertion is unfounded. The Temple Passover was already anticipated in the Law of Moses in Deuteronomy 16.

Premise 31

That Deuteronomy 16:1-8 is not referring to the Passover:

1.a)These instructions appear to be instructions for the Passover but in reality are only instructions for the Feast of Unleavened Bread; and

2.b)Passover can only properly be connected with the passing-over of the Death Angel, but never with the Exodus.

3.c)That verse 6 speaks of the Passover sacrifice as ba ereb, and not ben ha arbayim, and therefore cannot be referring to the Passover lamb.

4.d)That the words, brought you forth by night in verse 1 conflict with the Passover command that none of you shall go out of the door of his house until the morning.

5.e)That verse 2 permits the Passover sacrifice to be of the herd, in conflict with the original instructions that a lamb or kid be sacrificed, and so the Passover sacrifice spoken of here is a general sacrifice for the Days of Unleavened Bread, not the Passover.

6.f)That verses 5-6 instruct the Passover sacrifice to be made where God puts His name, and not at home, in conflict with Exodus 12.

7. g)That verse 3 states the Passover sacrifice was to be eaten with unleavened bread for 7 days and, therefore, this Passover sacrifice cannot be the Passover lamb sacrificed on 14 Nisan.

8. h)That when verse 7 says that the Passover sacrifice was to be roasted, this is a mistranslation, and it ought to be translated boiled. Since the original Passover lamb was not to be boiled, then the Passover sacrifice of verse 7 cannot be the Passover lamb.

9.i)That the term first day in verse 4 refers to the first day of the Feast of Unleavened Bread and not to the Passover.

10.j)That verse 4 does not contain any command to burn what remains of the Passover sacrifice, only not let it remain till morning, and that this conflicts with Exodus 12 where that lamb that remained was specifically instructed to be burned.

11.k)That verses 2, 5, and 6 are the only places in the Pentateuch where the sacrifices of the Feast of Unleavened Bread are called the Passover offering. Hence Moses didn’t write this.

12.l)That verse 8 says that unleavened bread should be eaten for six days and thus may have been edited by Ezra.

Because of a) to l), Deuteronomy 16 does not refer to the Passover sacrifice, but only Passover offerings made during the Feast of Unleavened Bread.

Nearly all these objections and claims are based on the false premise that the original Passover lamb was killed at the beginning of 14 Nisan and eaten that evening and, hence, Deuteronomy 16:1-8 does not say what it appears to say. There is no known academic opinion to support the ridiculous assertion that Deuteronomy 16 does not apply to the Passover, even though it says it does. The points above are more than adequately covered in the main text and above. The incorrect nature of the premises is covered in simple nature by examination of the contentions regarding verse 7. The claim that the word translated roasted ought to be translated boiled has been examined in the main text. The word in question is the Hebrew bashal. According to BDBG it means to boil, cook, bake, roast, ripen, grow ripe. It was the generic term for cooking. In 2Chronicles 35:13 we read:

And they roasted [bashal] the Passover with fire according to the ordinance: but the [other] holy [offerings] sod [bashal] they in pots, and in caldrons, and in pans, and divided [them] speedily among all the people.

This passage, which all parties admit refers to the Passover, uses the term bashal twice, once for roasted and once for boiled. Clearly then, it is not wrong to translate bashal as roast in Deuteronomy 16:7, and indeed this has been the long accepted understanding of this passage by the Jews. Exodus 12:9 prohibits the Passover to be boiled or eaten raw. It is to be roasted entirely. The argument is a wilful misuse of Scripture to sustain an incorrect interpretation of some New Testament passages.

Premise 32

That Ezra kept the Passover at the beginning of 14 Nisan.

There is no evidence for this claim. It is read into the text at Ezra 6:19-22. Ezra was a scribe and knew the Law, which clearly showed that the Passover was to be sacrificed at the end of the 14^th, not at the beginning. The understanding of the Passover Papyrus, which is probably of the same time, is the same as that found in Ezra.

Premise 33

That Ezra edited Deuteronomy 16 and Joshua 5:10 to reflect later terminology as given in 2Chronicles 35 (Coulter, pp. 156ff.).

This is another baseless assertion. Though Ezra seemingly helped canonise the text of the OT, the assertion that he edited the Law to reflect later practice is without proof. The attack on Deuteronomy 16 is necessary to sustain the 14^th Passover argument. The text is God-breathed or it is not God-breathed. The claim is negated by the prophecy of the millennial Passover in Ezekiel 45:21:

“In the first month, on the fourteenth day of the month, you shall celebrate the feast of the Passover, and for seven days unleavened bread shall be eaten. (RSV)

Premise 34

That Ezra decided to centralise the Passover at Jerusalem, but many undoubtedly continued to sacrifice the Passover domestically at the beginning of the 14^th within the environs of Jerusalem.

There is no historical evidence whatsoever to support the claim that there was ever a domestic Passover service at the beginning of the 14^th and the Temple sacrifice at the end of the 14^th in Jerusalem or elsewhere. Coulter’s assertions regarding the Passover centred at Jerusalem (pp. 171ff.) are refuted by the Aramaic texts from Elephantine of the same time.

Premise 35

That the domestic Passover at the beginning of the 14^th and the Temple Passover at the end of the 14^th continued in the days of the New Testament. The writings of the Jewish philosopher, Philo, are offered as evidence of this.

Philo’s writings do not confirm this point at all. They merely indicate that, for the Passover sacrifice, every head of household was the one to slaughter the lamb. This was true whether or not the lambs were sacrificed at the Temple (see ISBE, Vol. 3, article ‘Passover’, p. 677). Schürer (The History of the Jewish People in the Age of Jesus Christ, Vol. II, p. 14) shows that there were different methods of observing the Passover in Judaea and in Galilee. In Judaea, the people worked on 14 Nisan until noon. In Galilee, they did not work at all. Also, in Jerusalem, there was only one lamb sacrificed and presented before the High Priest as the Passover Lamb, but the number of animals sacrificed there both publicly and privately was huge. The private sacrifices there were so great on Feast days that thousands of priests could not cope with the numbers (Schürer, Vol. II, p. 308). The twenty-four divisions of the priesthood were mirrored by the twenty-four divisions of the nation, and the national representatives went up to Jerusalem for the daily sacrifice. The remainder stayed at home and worshipped there (Schürer, ibid., Vol. II, pp. 292-293). The timing of the work activities shows that the evening of 14 Nisan was the time of preparation and the Passover was also taken away from Jerusalem.

Premise 36

That Jesus kept the Passover at the beginning of the 14^th.

This is incorrect. What Jesus kept with his disciples was the preparation meal of the Passover, which was observed at the beginning of the 14^th.

Premise 37

That John referred to the Passover as the Passover of the Jews conveys that the Jews were improperly observing the Feast of Unleavened Bread.

This is also incorrect. John wrote towards the end of the first century. The Church was becoming increasingly Gentile in composition and outlook. John identified these festivals in his writings so that they would be understood by his Gentile audience, most of whom were not yet converts and did not understand the principles involved. It also showed clearly that Jesus was a Jew and observed Jewish festivals within the Law of God. John used [feast] of the Jews several times in connection with the ministry of Jesus (Jn. 2:13; 5:1; 6:4; 7:2; 11:55; 19:42). There is no evidence from the Gospels that either Jesus or the Jewish leaders regarded the Festivals of God as controversial. The New Testament Acts shows that the Apostles and the early Church kept the Feasts (see main text and the paper The Holy Days of God (No. 97)). Jesus also acknowledged that the Scribes and Pharisees sat on Moses’ seat (Mat. 23:2).

Premise 38

That the Preparation of the Passover known to be kept by Jews on the 14^th prior to the killing of the Passover lamb at the Temple in the afternoon of the 14^th, was also kept on the 13^th by those Jews who observed a domestic Passover at the beginning of the 14^th.

This claim (made also by Coulter) is another baseless assertion without any historical evidence or fact. The simple fact is that there was no beginning of the 14^th Passover sacrifice and consequently no 13 Nisan Preparation of the Passover.

Premise 39

That the original Greek of Mark 14:12 should be translated when they were killing the Passover, indicating that a domestic slaughter of the Passover lambs at the beginning of the 14^th was already taking place when the disciples asked Jesus where they ought to make preparations for the Passover.

This assertion is incorrect and indicates a lack of understanding of the Greek idioms employed. Marshall’s Interlinear has the main text as: “And on the first day of Unleavened Bread, when the Passover they sacrificed”, indicating that they sacrificed the Passover at Unleavened Bread. 14 Nisan was the preparation for the Passover sacrifice and meal. Jesus’ disciples asked where they should prepare for the Passover, meaning where should they go for temporary lodgings as per Deuteronomy 16. The Passover lambs were killed in the afternoon of the 14^th, not at its beginning.

Premise 40

That Jesus’ meal with the disciples was the Passover meal observed at the beginning of 14 Nisan.

This contradicts the clear record of John 19:14.

Now it was the day of Preparation of the Passover; it was about the sixth hour. He said to the Jews, “Behold your King!” (RSV)

Premise 41

That John records Jesus eating a beginning of the 14^th Passover meal but that he designates it the Preparation of the Passover. This is a ridiculous assertion against the plain words of the text, made two millennia after they were written and against their consistent interpretation. The writings of an Apostle of Christ would have reflected the intent. If Christ wished to correct such an important error, why didn’t John record this fact? The argument is specious.

Premise 42

That the earthquake following Jesus’ death prevented the slaying of any Passover lambs in the Temple in that year. Thus God was disapproving of the slaying of Passover lambs in the afternoon of the 14^th.

The Gospel accounts record Jesus dying at the ninth hour or about 3 p.m. (by our reckoning) (Mat. 27:46; Mk. 15:34-37; Lk. 23:44). According to Pesahim vl (ISBE, Vol. 3, article ‘Passover’, p. 677), the offering of the Passover sacrifice at the Temple began about 3 p.m. This timing is no accident. Jesus died at precisely the same time as the first Passover lamb was sacrificed, to fulfil prophecy. It is difficult to take seriously such blatant misrepresentations of known historical facts.

Premise 43

That it is wrong to refer to the ceremony of the foot-washing and bread and wine as the Lord’s Supper. Instead it should be called the Christian Passover.

This assertion is misleading. The context of Lord’s Supper in 1Corinthians 11:20 is that the Corinthians had turned it into a meal. Paul is saying that the evening they were celebrating could scarcely be called the Lord’s Supper, because of their behaviour, not that it should not be called the Lord’s Supper. The nomenclature demonstrates that it was indeed referred to as the Lord’s Supper at the time. The Corinthians had lost its dignity and meaning. Modern translations demonstrate this fact:

Therefore, when you come together to the same place, it is not possible to eat a supper the character of which is that it could be a supper designated as belonging to the Lord. (Wuest)

Again, Paul is not saying they should not call it the Lord’s Supper, but rather that because of their behaviour it was not fitting to call it the Lord’s Supper, which was indeed its historical designation.

The Passover is a generic term, which encompasses the entire period of preparation, the preparation of the lamb, its consumption as a meal, and the entire subsequent period of seven days of Unleavened Bread, also termed Unleavened Bread.

Christ used the term Passover generically and as a description of unrealisable desire. John 19:14 is clear that the day was the preparation day of the Passover on which he was killed. Luke 22:15 shows that he: “desired to eat the Passover with them”. However, Luke 22:16 states quite clearly that he knew he could not and indeed would not eat it until it was fulfilled in the Kingdom of God. By this, we know that he did not eat the Passover but rather a preparation meal, and also that he signified that the Passover would be re-instituted in the Kingdom of God. This is in accordance with Zechariah 14:16-19.

The sequence and timings of the two major Passovers are at Appendix C.

Appendix B

The following Scriptures show all occurrences of ereb where it is translated evening, night, even, eventide, etc.:

Genesis 1:5 ^.God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day. (RSV)

Genesis 1:8 And God called the firmament Heaven. And there was evening and there was morning, a second day. (RSV)

Genesis 1:13 And there was evening and there was morning, a third day. (RSV)

Genesis 1:19 And there was evening and there was morning, a fourth day. (RSV)

Genesis 1:23 And there was evening and there was morning, a fifth day. (RSV)

Genesis 1:31 And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, a sixth day.(RSV)

Genesis 8:11 and the dove came back to him in the evening, and lo, in her mouth a freshly plucked olive leaf; so Noah knew that the waters had subsided from the earth. (RSV)

Genesis 19:1 The two angels came to Sodom in the evening; and Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them, and bowed himself with his face to the earth, (RSV)

Genesis 24:11 And he made the camels kneel down outside the city by the well of water at the time of evening, the time when women go out to draw water. (RSV)

Genesis 24:63 And Isaac went out to meditate in the field in the evening; and he lifted up his eyes and looked, and behold, there were camels coming. (RSV)

Genesis 29:23 But in the evening he took his daughter Leah and brought her to Jacob; and he went in to her. (RSV)

Genesis 30:16 When Jacob came from the field in the evening, Leah went out to meet him, and said, “You must come in to me; for I have hired you with my son’s mandrakes.” So he lay with her that night. (RSV)

Genesis 49:27 Benjamin is a ravenous wolf, in the morning devouring the prey, and at even dividing the spoil.” (RSV)

Exodus 12:18 In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, and so until the twenty-first day of the month at evening. (RSV)

Exodus 16:6 So Moses and Aaron said to all the people of Israel, “At evening you shall know that it was the LORD who brought you out of the land of Egypt, (RSV)

Exodus 16:8 And Moses said, “When the LORD gives you in the evening flesh to eat and in the morning bread to the full, because the LORD has heard your murmurings which you murmur against him — what are we? Your murmurings are not against us but against the LORD.” (RSV)

Exodus 16:12 “I have heard the murmurings of the people of Israel; say to them, `At twilight you shall eat flesh, and in the morning you shall be filled with bread; then you shall know that I am the LORD your God.'” (RSV)

Exodus 16:13 In the evening quails came up and covered the camp; and in the morning dew lay round about the camp. (RSV)

Exodus 18:13 On the morrow Moses sat to judge the people, and the people stood about Moses from morning till evening. (RSV)

Exodus 18:14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this that you are doing for the people? Why do you sit alone, and all the people stand about you from morning till evening?” (RSV)

Exodus 27:21 In the tent of meeting, outside the veil which is before the testimony, Aaron and his sons shall tend it from evening to morning before the LORD. It shall be a statute for ever to be observed throughout their generations by the people of Israel. (RSV)

Leviticus 6:20 “This is the offering which Aaron and his sons shall offer to the LORD on the day when he is anointed: a tenth of an ephah of fine flour as a regular cereal offering, half of it in the morning and half in the evening. (RSV)

Leviticus 11:24 “And by these you shall become unclean; whoever touches their carcass shall be unclean until the evening, (RSV)

Leviticus 11:25 and whoever carries any part of their carcass shall wash his clothes and be unclean until the evening. (RSV)

Leviticus 11:27 And all that go on their paws, among the animals that go on all fours, are unclean to you; whoever touches their carcass shall be unclean until the evening, (RSV)

Leviticus 11:28 and he who carries their carcass shall wash his clothes and be unclean until the evening; they are unclean to you. (RSV)

Leviticus 11:31 These are unclean to you among all that swarm; whoever touches them when they are dead shall be unclean until the evening. (RSV)

Leviticus 11:32 And anything upon which any of them falls when they are dead shall be unclean, whether it is an article of wood or a garment or a skin or a sack, any vessel that is used for any purpose; it must be put into water, and it shall be unclean until the evening; then it shall be clean. (RSV)

Leviticus 11:39 “And if any animal of which you may eat dies, he who touches its carcass shall be unclean until the evening, (RSV)

Leviticus 11:40 and he who eats of its carcass shall wash his clothes and be unclean until the evening; he also who carries the carcass shall wash his clothes and be unclean until the evening. (RSV)

Leviticus 11:46 This is the law pertaining to beast and bird and every living creature that moves through the waters and every creature that swarms upon the earth, (RSV)

Leviticus 15:5 And any one who touches his bed shall wash his clothes, and bathe himself in water, and be unclean until the evening. (RSV)

Leviticus 15:6 And whoever sits on anything on which he who has the discharge has sat shall wash his clothes, and bathe himself in water, and be unclean until the evening. (RSV)

Leviticus 15:7 And whoever touches the body of him who has the discharge shall wash his clothes, and bathe himself in water, and be unclean until the evening. (RSV)

Leviticus 15:8 And if he who has the discharge spits on one who is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the evening. (RSV)

Leviticus 15:10 And whoever touches anything that was under him shall be unclean until the evening; and he who carries such a thing shall wash his clothes, and bathe himself in water, and be unclean until the evening. (RSV)

Leviticus 15:11 Any one whom he that has the discharge touches without having rinsed his hands in water shall wash his clothes, and bathe himself in water, and be unclean until the evening. (RSV)

Leviticus 15:16 “And if a man has an emission of semen, he shall bathe his whole body in water, and be unclean until the evening. (RSV)

Leviticus 15:17 And every garment and every skin on which the semen comes shall be washed with water, and be unclean until the evening. (RSV)

Leviticus 15:18 If a man lies with a woman and has an emission of semen, both of them shall bathe themselves in water, and be unclean until the evening. (RSV)

Leviticus 15:19 “When a woman has a discharge of blood which is her regular discharge from her body, she shall be in her impurity for seven days, and whoever touches her shall be unclean until the evening. (RSV)

Leviticus 15:21 And whoever touches her bed shall wash his clothes, and bathe himself in water, and be unclean until the evening. (RSV)

Leviticus 15:22 And whoever touches anything upon which she sits shall wash his clothes, and bathe himself in water, and be unclean until the evening; (RSV)

Leviticus 15:23 whether it is the bed or anything upon which she sits, when he touches it he shall be unclean until the evening. (RSV)

Leviticus 15:27 And whoever touches these things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the evening. (RSV)

Leviticus 17:15 And every person that eats what dies of itself or what is torn by beasts, whether he is a native or a sojourner, shall wash his clothes, and bathe himself in water, and be unclean until the evening; then he shall be clean. (RSV)

Leviticus 22:6 the person who touches any such shall be unclean until the evening and shall not eat of the holy things unless he has bathed his body in water. (RSV)

Leviticus 23:32 It shall be to you a sabbath of solemn rest, and you shall afflict yourselves; on the ninth day of the month beginning at evening, from evening to evening shall you keep your sabbath.” (RSV)

Leviticus 24:3 Outside the veil of the testimony, in the tent of meeting, Aaron shall keep it in order from evening to morning before the LORD continually; it shall be a statute for ever throughout your generations. (RSV)

Numbers 9:15 On the day that the tabernacle was set up, the cloud covered the tabernacle, the tent of the testimony; and at evening it was over the tabernacle like the appearance of fire until morning. (RSV)

Numbers 9:21 And sometimes the cloud remained from evening until morning; and when the cloud was taken up in the morning, they set out, or if it continued for a day and a night, when the cloud was taken up they set out. (RSV)

Numbers 19:7 Then the priest shall wash his clothes and bathe his body in water, and afterwards he shall come into the camp; and the priest shall be unclean until evening. (RSV)

Numbers 19:8 He who burns the heifer shall wash his clothes in water and bathe his body in water, and shall be unclean until evening. (RSV)

Numbers 19:10 And he who gathers the ashes of the heifer shall wash his clothes, and be unclean until evening. And this shall be to the people of Israel, and to the stranger who sojourns among them, a perpetual statute. (RSV)

Numbers 19:19 and the clean person shall sprinkle upon the unclean on the third day and on the seventh day; thus on the seventh day he shall cleanse him, and he shall wash his clothes and bathe himself in water, and at evening he shall be clean. (RSV)

Numbers 19:21 And it shall be a perpetual statute for them. He who sprinkles the water for impurity shall wash his clothes; and he who touches the water for impurity shall be unclean until evening. (RSV)

Numbers 19:22 And whatever the unclean person touches shall be unclean; and any one who touches it shall be unclean until evening.” (RSV)

Deuteronomy 16:4 No leaven shall be seen with you in all your territory for seven days; nor shall any of the flesh which you sacrifice on the evening of the first day remain all night until morning. (RSV)

Deuteronomy 16:6 but at the place which the LORD your God will choose, to make his name dwell in it, there you shall offer the Passover sacrifice, in the evening at the going down of the sun, at the time you came out of Egypt. (RSV)

Deuteronomy 23:11 but when evening comes on, he shall bathe himself in water, and when the sun is down, he may come within the camp. (RSV)

Deuteronomy 28:67 In the morning you shall say, `Would it were evening!’ and at evening you shall say, `Would it were morning!’ because of the dread which your heart shall fear, and the sights which your eyes shall see. (RSV)

Joshua 5:10 While the people of Israel were encamped in Gilgal they kept the Passover on the fourteenth day of the month at evening in the plains of Jericho. (RSV)

Joshua 7:6 Then Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the evening, he and the elders of Israel; and they put dust upon their heads. (RSV)

Joshua 8:29 And he hanged the king of Ai on a tree until evening; and at the going down of the sun Joshua commanded, and they took his body down from the tree, and cast it at the entrance of the gate of the city, and raised over it a great heap of stones, which stands there to this day. (RSV)

Joshua 10:26 And afterward Joshua smote them and put them to death, and he hung them on five trees. And they hung upon the trees until evening; (RSV)

Judges 19:16 And behold, an old man was coming from his work in the field at evening; the man was from the hill country of E’phraim, and he was sojourning in Gib’e-ah; the men of the place were Benjaminites. (RSV)

Judges 20:23 And the people of Israel went up and wept before the LORD until the evening; and they inquired of the LORD, “Shall we again draw near to battle against our brethren the Benjaminites?” And the LORD said, “Go up against them.” (RSV)

Judges 20:26 Then all the people of Israel, the whole army, went up and came to Bethel and wept; they sat there before the LORD, and fasted that day until evening, and offered burnt offerings and peace offerings before the LORD. (RSV)

Judges 21:2 And the people came to Bethel, and sat there till evening before God, and they lifted up their voices and wept bitterly. (RSV)

Ruth 2:17 So she gleaned in the field until evening; then she beat out what she had gleaned, and it was about an ephah of barley. (RSV)

1Samuel 14:24 And the men of Israel were distressed that day; for Saul laid an oath on the people, saying, “Cursed be the man who eats food until it is evening and I am avenged on my enemies.” So none of the people tasted food. (RSV)

1Samuel 20:5 David said to Jonathan, “Behold, tomorrow is the new moon, and I should not fail to sit at table with the king; but let me go, that I may hide myself in the field till the third day at evening. (RSV)

1Samuel 30:17 And David smote them from twilight until the evening of the next day; and not a man of them escaped, except four hundred young men, who mounted camels and fled. (RSV)

2Samuel 1:12 and they mourned and wept and fasted until evening for Saul and for Jonathan his son and for the people of the LORD and for the house of Israel, because they had fallen by the sword. (RSV)

1Kings 17:6 And the ravens brought him bread and meat in the morning, and bread and meat in the evening; and he drank from the brook. (RSV)

1Kings 22:35 And the battle grew hot that day, and the king was propped up in his chariot facing the Syrians, until at evening he died; and the blood of the wound flowed into the bottom of the chariot. (RSV)

2Kings 16:15 And King Ahaz commanded Uri’ah the priest, saying, “Upon the great altar burn the morning burnt offering, and the evening cereal offering, and the king’s burnt offering, and his cereal offering, with the burnt offering of all the people of the land, and their cereal offering, and their drink offering; and throw upon it all the blood of the burnt offering, and all the blood of the sacrifice; but the bronze altar shall be for me to inquire by.” (RSV)

1Chronicles 16:40 to offer burnt offerings to the LORD upon the altar of burnt offering continually morning and evening, according to all that is written in the law of the LORD which he commanded Israel. (RSV)

1Chronicles 23:30 And they shall stand every morning, thanking and praising the LORD, and likewise at evening, (RSV)

2Chronicles 2:4 Behold, I am about to build a house for the name of the LORD my God and dedicate it to him for the burning of incense of sweet spices before him, and for the continual offering of the showbread, and for burnt offerings morning and evening, on the sabbaths and the new moons and the appointed feasts of the LORD our God, as ordained for ever for Israel. (RSV)

2Chronicles 13:11 They offer to the LORD every morning and every evening burnt offerings and incense of sweet spices, set out the showbread on the table of pure gold, and care for the golden lampstand that its lamps may burn every evening; for we keep the charge of the LORD our God, but you have forsaken him. (RSV)

2Chronicles 18:34 And the battle grew hot that day, and the king of Israel propped himself up in his chariot facing the Syrians until evening; then at sunset he died. (RSV)

2Chronicles 31:3 The contribution of the king from his own possessions was for the burnt offerings: the burnt offerings of morning and evening, and the burnt offerings for the sabbaths, the new moons, and the appointed feasts, as it is written in the law of the LORD. (RSV)

Ezra 3:3 They set the altar in its place, for fear was upon them because of the peoples of the lands, and they offered burnt offerings upon it to the LORD, burnt offerings morning and evening. (RSV)

Ezra 9:4 Then all who trembled at the words of the God of Israel, because of the faithlessness of the returned exiles, gathered round me while I sat appalled until the evening sacrifice. (RSV)

Ezra 9:5 And at the evening sacrifice I rose from my fasting, with my garments and my mantle rent, and fell upon my knees and spread out my hands to the LORD my God, (RSV)

Esther 2:14 In the evening she went, and in the morning she came back to the second harem in custody of Sha-ash’gaz the king’s eunuch who was in charge of the concubines; she did not go in to the king again, unless the king delighted in her and she was summoned by name. (RSV)

Job 4:20 Between morning and evening they are destroyed; they perish for ever without any regarding it. (RSV)

Job 7:4 When I lie down I say, `When shall I arise?’ But the night is long, and I am full of tossing till the dawn. (RSV)

Psalm 30:5 For his anger is but for a moment, and his favor is for a lifetime. Weeping may tarry for the night, but joy comes with the morning. (RSV)

Psalm 55:17 Evening and morning and at noon I utter my complaint and moan, and he will hear my voice. (RSV)

Psalm 59:6 Each evening they come back, howling like dogs and prowling about the city. (RSV)

Psalm 59:14 Each evening they come back, howling like dogs and prowling about the city. (RSV)

Psalm 65:8 so that those who dwell at earth’s farthest bounds are afraid at thy signs; thou makest the outgoings of the morning and the evening to shout for joy. (RSV)

Psalm 90:6 in the morning it flourishes and is renewed; in the evening it fades and withers. (RSV)

Psalm 104:23 Man goes forth to his work and to his labor until the evening. (RSV)

Psalm 141:2 Let my prayer be counted as incense before thee, and the lifting up of my hands as an evening sacrifice! (RSV)

Proverbs 7:9 in the twilight, in the evening, at the time of night and darkness. (RSV)

Ecclesiastes 11:6 In the morning sow your seed, and at evening withhold not your hand; for you do not know which will prosper, this or that, or whether both alike will be good. (RSV)

Isaiah 17:14 At evening time, behold, terror! Before morning, they are no more! This is the portion of those who despoil us, and the lot of those who plunder us. (RSV)

Jeremiah 6:4 “Prepare war against her; up, and let us attack at noon!” “Woe to us, for the day declines, for the shadows of evening lengthen!” (RSV)

Ezekiel 12:4 You shall bring out your baggage by day in their sight, as baggage for exile; and you shall go forth yourself at evening in their sight, as men do who must go into exile. (RSV)

Ezekiel 24:18 So I spoke to the people in the morning, and at evening my wife died. And on the next morning I did as I was commanded. (RSV)

Ezekiel 33:22 Now the hand of the LORD had been upon me the evening before the fugitive came; and he had opened my mouth by the time the man came to me in the morning; so my mouth was opened, and I was no longer dumb. (RSV)

Ezekiel 46:2 The prince shall enter by the vestibule of the gate from without, and shall take his stand by the post of the gate. The priests shall offer his burnt offering and his peace offerings, and he shall worship at the threshold of the gate. Then he shall go out, but the gate shall not be shut until evening. (RSV

Daniel 8:14 And he said to him, “For two thousand and three hundred evenings and mornings; then the sanctuary shall be restored to its rightful state.” (RSV)

Daniel 8:26 The vision of the evenings and the mornings which has been told is true; but seal up the vision, for it pertains to many days hence.” (RSV)

Daniel 9:21 while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the first, came to me in swift flight at the time of the evening sacrifice. (RSV)

Habakkuk 1:8 Their horses are swifter than leopards, more fierce than the evening wolves; their horsemen press proudly on. Yea, their horsemen come from afar; they fly like an eagle swift to devour. (RSV)

Zephaniah 2:7 The seacoast shall become the possession of the remnant of the house of Judah, on which they shall pasture, and in the houses of Ash’kelon they shall lie down at evening. For the LORD their God will be mindful of them and restore their fortunes. (RSV

Zephaniah 3:3 Her officials within her are roaring lions; her judges are evening wolves that leave nothing till the morning. (RSV)

Zechariah 14:7 And there shall be continuous day (it is known to the LORD), not day and not night, for at evening time there shall be light. (RSV)

Appendix C

DATE	PERIOD	OLD TESTAMENT	NEW TESTAMENT
10 NISAN	DAY	Passover lamb set aside.
13 NISAN	DAY	Move to temporary accommodation.	Disciples sent to establish temporary accommodation in accordance with Deuteronomy 16:5-6 (Mk. 14:12-26).
14 NISAN	NIGHT	In temporary accommodation outside of the towns (Deut. 16:5-6).	Preparation day meal eaten. Christ establishes Foot-washing & Lord’s Supper. Arrested and tried.
	DAY	Passover lamb killed at evening (Ex. 12:8) at the going down of the sun (Deut. 16:2,5,6). Unleavened Bread commences from evening on 14 Nisan from Exodus 12:17-20.	Christ crucified as Passover (Jn. 19:36; 1Cor. 5:7). Christ pierced: of Levi/Shimei and David/Nathan (Zech. 12:10-13). Christ died Wed. after 3 pm at the going down of the sun as lambs were being killed. Thick darkness occurs. The Temple veil was ripped (Lk. 23:45) and the way into Holy of Holies (Ex. 26:31-35) was opened (Heb. 9:8; 10:19-20).
15 NISAN	NIGHT	Passover eaten. 1st Day of Unleavened Bread (Ex. 12:17). Moses summoned to Pharaoh after midnight (Ex. 12:31). Exodus begins. 600,000 men plus women and children plus a mixed multitude of non-Israelites plus flocks and herds of both groups (Ex. 12:37-39). Commenced movement from all over Goshen.	Christ spends 1st night in tomb. Passover eaten. 1st Day of Unleavened Bread.
	DAY	Column commences departure from Rameses (Ex. 12:37).	1st Day in tomb.
16 NISAN	NIGHT	2nd Day of Unleavened Bread.	2nd Day of Unleavened Bread. 2nd night in tomb.
	DAY	Column still moving from assembly area at Rameses.	2nd Day in tomb.

17 NISAN	NIGHT	3rd Day of Unleavened Bread.	3rd Day of Unleavened Bread. 3rd night in tomb.
	DAY	Column still moving from Rameses.	3rd day in tomb. Christ resurrected Sabbath evening. Completes the sign of Jonah in its 1st phase (Mat. 12:39-41; 16:4; Lk. 11:29-30,32).
18 NISAN	NIGHT	4th Day of Unleavened Bread.	At nightfall Christ resurrected out of tomb in physical body (Job 19:26-27; Ez. 37:1-14) awaiting translation. 4th Day of Unleavened Bread. Mary Magdalene sees Christ before dawn on Sunday morning (Jn. 20:1,14-18).
	DAY	Wave offering established as symbolic of the first-fruits (Ex. 29:24-27). Counting for Pentecost commences from this offering day, which is on the first day of the week following the weekly Sabbath. Sequence of the ongoing harvest established by timed scale (Lev. 23:15-16).	Christ ascends as Wave or Sheaf offering, the first-fruits (Ex. 29:24-27). Disciples and elect receive Holy Spirit at Pentecost as first-fruits after Christ (Acts 2:1-4).
19 NISAN	NIGHT	5th Day of Unleavened Bread.	5th Day of Unleavened Bread.
	DAY
20 NISAN	NIGHT	6th Day of Unleavened Bread.	6th Day of Unleavened Bread.
	DAY	Column in situ at Succoth.
21 NISAN	NIGHT	7th Day of Unleavened Bread.	7th Day of Unleavened Bread.
	DAY	Holy Day of rest declared for removal from Egypt.	End of Feast of Unleavened Bread. Disciples await Pentecost.

One True God:

God exist-Why is God eternal-Many names for God-Which name, which entity-Elohim/Eloah-Elohim plural-How many elohim-Jehovah/Jehovah of Hosts-SHD 3068/3069-Two different beings-God look on sin-God and His Law

Spiritual Creation:

Angel of YHVH: Is Christ YHVH-Worship the son-Great Angel OT-Who spoke to Abraham-Who did Moses see-Who talked to Moses and Aaron

Sons of God: How many sons of God-Difference in heavenly beings-24 Thrones/Elders-4 living creatures-4 rivers/4 Cherubim-Lion headed systems-Who are the host-Cause of rebellion-Cherub rebel-Rebellion-Fallen host repent-Angels male or female Lucifer: Meaning of Lucifer-Satan still has access to God-Satan not always evil- Abaddon/Apollyon Angels: Function of angels-Can we recognise angels-Pray to angels

Physical Creation:

Nephilim: Humans before Adam-Pre/post Adam DNA-Nephilim not resurrected Adam and Eve: Why create man-Mankind’s destiny-Adam rebuke Eve-Life before Adam-Children’s stories-Apple forbidden fruit-Different races-Vegetables or meat first-Physical condition early people Noah: Origin or faces from Noah-Flood worldwide-Noah’s faith Abraham: Blessings for Hagar/Ishmael

The Law:

Two tablets of stone-6 and 4 or 5 and 5-First Commandment-Sabbath-Reading the law Society: Uncleanness until sundown-Not coming near wives-Childbirth-Garments etc-Swearing-Violence on innocent-Death penalty-Tattoos-Owe no man-Gambling Food Laws: Mushrooms-Supplements-Pork and fish-Eating meat-Food and ten commandments Tithes and Offerings: 3 or 7 offerings-Atonement tax-Stealing from God

Israel:

12 Judges-Kings-Numbering of tribes-Order of tribes-Moses: Broken tablets-Wife and children-Hosts of Pharaoh-Red sea-Seven-day march-Fall of Jericho- Red cords-Blood on doorposts-Idols and Images: Golden idol-Why a calf-Worship of images-Golden calf/golden cross-Divisions of Israel

Joshua…Joshua’s life-12 rocks/12 apostles-2 spies

Judges…Judges 9:7-21;–Judges 19-Gideon 70 sons-Samson’s hair-Riddle to 30

Ruth…Ruth’s kinsman

1Samuel…1Samuel 1:6-17:40-David

1Kings…1Kings chapter 6

2Kings…2Kings chapter 2

Esther…Esther 9:13 Nuremburg Trials

Job…7 sons 3 daughters-Job of Genesis 46:13

Psalms…Psalm 82-Psalm 187

Proverbs…Proverbs 8 and 9-Proverbs 31

Ecclesiastes…Ecclesiastes 7:1-Birthdays

Prophets:

Isaiah…Isaiah 19:23-Isaiah 65:1-6-Isaiah 1:29

Jeremiah…Jeremiah 4:15ff

Ezekiel…Ezekiel 46:20;-26:21;-Exekiel’s Temple-Ezekiel 20:37-38

Daniel…Daniel 12:1-2;-2:43;-7:9-10;-Daniel and 3 in oven-Lion’s den

Hosea…Hosea 2:15

Joel…Joel 2:23

Micah…Micah 6:4;-5:5

Zechariah…Zecariah 14:16-19

God’s Calendar:

Full moon-Time lost-Number 7-Jubilees: What is a Jubilee-How to count-Blown on Atonement-5 months in 50^th or 1^st year-End of Jubilee Feasts: Where does he place his name-Assemblies of God-Fat of the Feast-Pentecost: Shavuot-Trumpets: Trumpets blown-Feast of Shofar-New Year-Atonement: Meaning-Tribute tax-Half Shekel

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FAQ Old Testament

One True God

Why do you believe that God exists?

A: It is written only a fool says in his heart that there is no God. The entire structure of the creation demands that God exist: From the Laws of Thermodynamics to the phase space volume selection of the universe and Quantum Mechanical theory. The philosophical basis of Causation is singularist and not supervenient. Why would you think that there is no God?

Why do you think God is eternal? The fact that God created us should not mean that God never dies. Maybe your God just had special power to create the whole world and maybe His life has just been very long, of years old.

A: God stands outside of time and space. The Bible is very clear that there is only One True God, whom no man has ever seen or ever can see (John 1:18), and who dwells in unapproachable light and who alone is immortal (1Tim. 6:16).

We know this to be true as the phrase “space volume selection of the universe” is held to be a factor of ten to the tenth, to the 123rd power. It cannot be written in normal denary notation, even if the entire substructure of matter in the universe were to be used. In other words, there is a point of origin, and only one for the entire universe.

We now know from the general theory of relativity and subsequent quantum mechanical theory and its adaptations that a substructure, which we call “quarks”, underpins the basis of matter.

We know from the decay of “K Mesons” that there is directionality to time. We know that the structure of matter in the universe is a directional structure in which Space, Time Mass, Energy and Gravity are equivalent expressions of a single fundamental essence, and that essence we call spirit. The Bible is understood to teach us that God creates it “ex nihilo” or “out of nothing”. This was also the doctrine of the Shepherd of Hermas, the earliest of the writings not now included in the New Testament.

God created the entire spiritual realm, and then he created the physical. This is examined in the papers How God Became a Family (No. 187) and The Purpose of the Creation and the Sacrifice of Christ (No. 160). The structure of the creation and the logical necessity of Singularist Causation and the impossibility of Absolute Creation in the work is shown in Creation: From Anthropomorphic Theology to Theomorphic Anthropology (No. B5).

I see in my concordance that there are multiple words in Hebrew that are translated as “God.” Do they all mean the same thing? Why do the Hebrews have so many words for God?

A: No, they don’t all mean the same thing. The various names for God are a function of His activity in the creation. Also, beings carry the name “God” and “Yahovah” when they act for the one true God. The name of God in the singular is “Eloah.” “Elohim” is a plural name, which can be used of singular beings.

In the same way “Yahovah” is used of multiple beings of the angelic host including Christ, but “Yahovih” is not so used. “Yahovih” is “Yahovah of Hosts” who is the “Most High” or the “Elyon.” The term “I am that I am” is a corruption of this idea. The text is “ ‘eyeh ‘asher ‘eyeh” or “I will be what I will become.” The term, “Yahovah” is “He causes to be” as a third person form (see fn. to Exodus 3:14 in the Oxford Annotated RSV). The names of God in the various forms are covered in the texts The Names of God (No. 116) and The Pre-Existence of Jesus Christ (No. 243).

I am confused as to the different names given in the Bible for God. I have read your papers and all makes sense, but it does not tell which name is for which entity. For example, how do you know in Genesis 1:1 that this Elohim is the One True God in the Spirit? In verse 26 it states, “Let us make man in our own image…” That sounds like the plural Elohim and not the One True God. Then I look at 2:4 and on and it states, “YHVH Elohim.” Who is the Elohim in 1:1 and who is YHVH Elohim in 2:4 and how do you know how to distinguish between them? It does say in 2:4 that YHVH Elohim created the Heavens and the Earth. Were they created by YHVH Elohim through His Elohim(s)?

A: Yes, this is a very important question. We have this basic rule. No man has ever seen God, neither heard His voice, nor seen His form (Jn. 1:18). We have this from the mouth of Christ and reinforced by John and Paul. Thus, the beings that are referred to in the Bible as Elohim who were seen or touched were sons of God and not the One True God. This One True God dwells in unapproachable light and no man has seen Him or ever can see Him. All that was experienced by man was delivered by the Great Angel of the Old Testament, who gave the Law to Moses and who became Jesus Christ, or those other sons of God who worked with him and who also bore the name of God. Look at the papers The Names of God (No. 116) and The Pre-Existence of Jesus Christ (No. 243). The One True God, Eloah has created all things by His will and all beings act under His will.

Am I to conclude that we do not know which elohim it is referring to in Genesis 1:1 and it really does not matter because all the Elohim are acting under the direction of Eloah? Do you think it is the sons of Eloah it is referring to because of the plural used in verse 26? So everything was created through the Elohim for Eloah?

A: The word God in Genesis 1:1 refers to Eloah and the first act of creation already completed, which was the extension of Himself as Elohim. Thus, the extended being is Elohim and He creates as Elohim because it involves multiple beings.

Job 38:4-7 shows the concept. He created and the sons of God were gathered together and the Morning Stars sang for joy at the creation of the earth. Thus, all were elohim under the One True God (cf. Jn. 17:3). It is irrelevant who was allocated tasks from the primary creation, which was the generation of the elohim from Eloah. Look at the papers How God Became a Family (No. 187) and The Government of God (No. 174).

Could you explain and define the Hebrew word for God, “Elohim”? Isn’t this a plural word? Are we to understand that it encompasses the Father, Son, and Holy Spirit?

A: The Hebrew word “Elohim” is a plural word meaning both “God;” and “Gods” plural, depending on its use. The singular word for God is “Eloah.” This is “Elahh” in Chaldean. The plural word for God in Chaldean is “Elahhin’” which is the same meaning as Elohim. “The God” is referred to as “Ha Elohim.” The Arabic came from the eastern Aramaic or Chaldean and that is why the Arabic word for God in the singular is “Allah’.” Elohim extends to cover all the sons of God as a council of elohim and a body of spirit beings. The Bible refers to the elohim as a plurality and elohim is rendered as “aggelos” in Greek and “angels” in English. For example, Psalm 8:5 says of Messiah that “Thou hast made him a little lower than the elohim.” This is translated in the English of the KJV as “angels” from the rendering in the Septuagint (LXX) as “aggelos”. The same is true in the Vulgate, and the Syriac. Thus, it was generally understood for three hundred years before and after Christ that the “elohim” were the “sons of God” who were termed “messengers” or “angels.” This text is also rendered “angels” in Hebrews 2:7. The Angel of the Old Testament is also an elohim. Psalm 97:7 also refers to the elohim as a wider council of elohim. It is a very important and interesting point, which is obscured by the Trinitarian system (see the paper Psalm 8 (No. 14)). The Trinity is a pagan system of the Triune God, which was introduced from Rome in the fourth century. Look also at the papers The Elect as Elohim (No. 1); The Angel of YHVH (No. 24); The Pre-Existence of Jesus Christ (No. 243); Creation: From Anthropomorphic Theology to Theomorphic Anthropology (No. B5) and The Soctratic Doctrine of the Soul (No. B6).

In Genesis 1:26 it says man was created in the image of Elohim. In 2:7 it says that YHVH Elohim formed man of the dust. In Revelation 21:17 it refers to the measure of a man, that is, of an angel. It seems to me that it is talking about two different men and maybe two different Gods. Are the words in the ancient text for man in all the places that I referenced the same word? Are we talking about the same beings?

A: The Bible does speak of various elohim. The elohim are a council, as we know from the Psalms and elsewhere. The text in Revelation speaks of the measure of a man as the measure of an angel, and that tells you that we are all brethren and made in the image of God. This aspect also has ramifications about the angelic host. We are all to become brothers and part of the City of God where God is all in all. Look at the paper The City of God (No. 180).

Are Jehovah and Jehovah of Hosts one and the same, or are we talking about different beings?

A: We are talking about different beings. Yahovah or Jehovah in English (there is no J in Hebrew) was allotted Israel as his possession by the Most High (Deut. 32:8 esp. RSV). The Most High or “Elyon” is Yahovah of Hosts. All beings who act for Yahovah of Hosts have the title, “Yahovah.” Christ was the key figure in the Old Testament as the Great Angel of Yahovah who had this title, but there were others. In Genesis, chapters 18 and 19, we see three Yahovahs who came to see Abraham. The senior remained with Abraham and the other two went on to Lot at Sodom.

They destroyed Sodom by calling down fire from Yahovah in Heaven. Thus there were four there and the One in Heaven who sent the fire down on Sodom. That One is Yahovah of Hosts. He sent Messiah to the world as the giver of the Law and as the protector of Israel. Look also at the papers The Names of God (No. 116); The Pre-Existence of Jesus Christ (No. 243); The Angel of YHVH (No. 24) and Early Theology of the Godhead (No. 127). The creation had a purpose and Christ had a role in the creation given to him by “Yahovah of Hosts” who is “Yahovih” (cf. The Purpose of the Creation and the Sacrifice of Christ (No. 160)).

In your writings you make a distinction between Yahovah (SHD 3068) and Yahovih (SHD 3069). You state that Yahovih (3069) is superior to Yahovah (3068). It is my understanding that the original script is just the Tetragrammaton that is translated YHVH with no vowels. If I am correct, how did the translators come up with 2 different versions of the word and make one superior to the other when they both were YHVH?

A: The Hebrew Text has preserved these distinctions. The alteration by the Sopherim of “Yahovah” to “Adonai” is a basis for the vowel point argument from Adonai. Look at the comments in Strong’s Hebrew Dictionary for 3068 and 3069. You will see there the distinctions. 3068 is read as “Adonai” and 3069 is read as “elohim.”

I was reading the paper Law and the Second Commandment (No. 254) and in Deuteronomy 11:17 ‘Lord’ is referenced both ways in the same verse. Is this a misprint or are we talking about 2 different beings? If so please explain the difference. Also explain 2Corinthians 6:17-18.

A: The word translated “Lord” in the text is “Yahovah” (SHD 3068) (cf. Green’s Interlinear Bible). The Septuagint makes no distinction in the use of “Kurios,” and it is also translated the same way.

In 2Corinthians 6:17-18, it is speaking of the “Lord Almighty” and there is no distinction. There is a distinction between the entities, as in Zechariah 2:8-11. The “Yahovah” sent to save Israel and Jerusalem is sent by “Yahovah of Hosts.” This is the distinction in Psalm 45:6-7 and seen in Hebrews 1:8-9 as “Messiah.”

Can God look on sin? I heard a sermon where the minister said “God can’t look on sin, that’s why Christ said ‘my God, my God, why have you forsaken me’ as he bore the sins of the world.” Is this true?

A: Yes, God can look on sin but we ask Him not to (Ps. 51:9ff.; Isa. 59:2).

That statement is a myth spread by people who have never read the Psalms properly. The text spoken by Christ was an Aramaic form of the Hebrew in Psalm 22:1. In Psalm 22:24 we read that God did not hide his face from him.

The events in Psalm 22 all refer to Christ and his actual crucifixion. Verse 24 says:

“For He has not despised nor abhorred the affliction of the afflicted; Neither has He hid His face from him; But when he cried unto Him, He heard.”

This fiction is designed to deal with the concept of the reparation for sin without real understanding or acknowledging the Wave Sheaf offering and the true concepts of the Passover. Because they do not obey God’s laws and kept pagan systems, they do not understand Scripture and the Laws of God. The matter of the crucifixion and the aspects of Psalm 22 are examined in the papers on the web at http://www.ccg.org and http://www.logon.org

Ezra 9:15 refers to God being righteous, and Psalm 119:172 refers to God’s Law being righteous. Is there a connection between God and His Law?

A: God is holy (Ps. 145:17), perfect (Mat. 5:48), righteous (Ps. 145:17), good (Ps. 25:8) and true (Deut. 32:4) and His Law is holy (Rom. 7:12), perfect (Ps. 19:7), righteous (Ps. 119:172), good (Rom. 7:12), and true (Ps. 119:142). This is because the Law proceeds from the nature of God and not from His whim. This is analysed in the papers Distinction in the Law (No. 96) and Love and the Structure of the Law (No. 200).

Spiritual Creation

Angel of YHVH

It was my understanding that “YHVH of Hosts” is the Father and the King is Christ (Zech. 9:9), but in Zechariah 14:16 we are told “all shall even go up from year to year to worship the King, the LORD of Hosts.” Does Christ also have this title “YHVH of Hosts” or is this speaking of “worshipping” both the King and YHVH of Hosts?

A: Christ is given the names he is by the Father and acts for the Father under His delegation. God is King of Kings and Lord of Lords, and yet we see Christ coming as King of Kings and Lord of Lords strapped, as a title, to his thigh (Rev. 19:15-16). Only Yahovah of Hosts is worshipped and as such He is King. The title is given to Christ as it is also given to the elect.

Christ is also given a new name in this process, which will also be written on the elect (Rev. 3:12). We have all been redeemed to be a nation of kings and priests (cf. Rev. chs. 4 and 5 for the council and their statements about the saints and the Messiah).

Because some of these titles given to Christ overlap with titles ascribed to Almighty God, many have misconstrued the intent and believed that Christ is somehow God as God is God, being part of a Trinitarian, Binitarian or Ditheistic Godhead.

This is not the case. These titles given to Christ all convey the concept of delegated authority, even as the Mal’ak of YHVH was termed YHVH and Elohim because he represented YHVH of Hosts (Eloah). See the papers Isaiah 9:6 (No. 224) and The Names of God (No. 116))

In Daniel 2:45 we read about the Stone that was cut out of the Mountain and then in Daniel 7:13-14 we read about the coronation of the Son before the Ancient of Days. It appears the Son came from the Father differently than all the other creation. It almost seems like a type of cloning the Father did on Himself. Could you comment on this? If this is different from the creation of angels and the physical creation, then it would be quite acceptable to “worship” the Son in addition to the Father. He really would be in the Father and the Father in Him.

A: Christ was generated by God in the same way all the sons of God were generated by God. Christ was sent to earth in a different way and was the “only born god,” the “monogenes Theos” of John 1:18. The vision of Daniel 2 is covered in the papers on the nature of God series of the Bible Study Program (No. B1). Look especially at the paper How God Became a Family (No. 187).

No, it would not be acceptable to worship the Son as the Father. The Bible is clear that he who sanctifies and they who are sanctified are of one origin (Heb. 2:11). The doctrine that Father and Son were one God, and the son was worshipped and came to be sacrificed is the doctrine of Attis, and entered Christianity in the Council of the fourth century. “Have we not all one Father? Hath not one God created us?”(Mal. 2:10)

Who was the great Angel who was with Israel in the Old Testament?

A: The belief of the Church in the first and second centuries was that this was Christ. He gave the Law of God to Moses. Justin Martyr, in writing to the Roman Emperor (ca. 150) in his “First Apology,” states categorically that it was the belief of the Christian Church that the Great Angel of the Old Testament who gave the Law to Moses was Christ. That is the teaching of the Original Catholic Church. See also www.originalcatholicchurch.org. Look at the papers The Angel of YHVH (No. 24); The Early Theology of the Godhead (No. 127) and The Pre-Existence of Jesus Christ (No. 243).

Who was it who spoke to Abraham? Was it Jesus? Who destroyed the cities?

A: It was the angel of Yahovah who became Jesus Christ. He was termed Yahovah, as were the other two angels who came with him to meet Abraham, and then the other two Yahovahs went on to Lot at Sodom and Gomorrah. They (Yahovah) then called fire down on the cities from Yahovah out of Heaven (Gen. 19:24). This Yahovah in Heaven was Yahovah of Hosts or Yahovih. These matters are explained in the papers: The Elect as Elohim (No. 1); The Angel of YHVH (No. 24); The Names of God (No. 116) and The Pre-Existence of Jesus Christ (No. 243).

If no man has seen God as John states, then who was it that Moses saw? Didn’t he see God?

A: No, Moses did not see the One True God. Christ said no man has seen his form or heard his voice at any time so also repeated by John and Paul (Jn. 1:18; 1Jn. 5:20; 1Tim. 6:16). The belief of the early Church was that the Angel of the Old Testament that gave the Law to Moses was Christ. See the papers The Angel of YHVH (No. 24); The Pre-Existence of Jesus Christ (No. 243) and Early Theology of the Godhead (No. 127).

In Exodus (referring to the 10 plagues) who was giving Aaron and Moses instructions for the pharaoh?

A: The being that was with Israel in the wilderness was the rock that was Christ. He was the Angel of the Old Testament who gave the Law to Moses at Sinai. This was the teaching of the original Church and it is the teaching of the Church today (cf. Justin Martyr, First Apology). Look at the papers: The Angel of YHVH (No. 24); Early Theology of the Godhead (No. 127) and The Pre-Existence of Jesus Christ (No. 243).

Sons of God

How many sons of God does the Bible say there are?

A: The sons of God are mentioned in the texts in the Old Testament, but no number is given. Deuteronomy 32:8 shows the nations were allocated to the sons of God according to their number (this was altered later in the Masoretic Text but the RSV has the text correct). So we have 70 by tradition for this, but we know it was much more than that from the vision in Elijah. Job 1:6; 2:1; and 38:4-7 just mentions the sons of God and the Morning Stars.

Job 33:23 indicates there are a thousand in the structure capable of ransoming men. We get the term “myriads” used of them and the term “armies” is also applied to them (Rev. 19:14). The book of Revelation gives a number of 200 million horsemen which are marshalled by the four angels bound at the Euphrates for the time appointed to slay a third of mankind (Rev. 9:16). These may well be men and not of the heavenly host.

We have no way of knowing if this reference is an exhaustive number or not. Thus, the number of the sons of God, sometimes termed Messengers, in the texts is perhaps 200 Million, but certainly numbered as armies. Perhaps they are as many as people have been since Adam. We will know when we get to The City of God (No. 180) and are joined with them as a living Temple and residence for God and the Lamb.

Could you explain the differences between all the heavenly beings – sons of God, Angels, Cherubim, Nephilim? Are all sons of God Angels, and all Angels sons of God?

A: All the heavenly host are sons of God. The ones sent to mankind are messengers, termed angels. These are in ranks and positions: Cherubim, Seraphim, and Morning Stars. All are sons of God. Christ is one of them.

The Nephilim are the product of the fallen host. See the paper The Nephilim (No. 154). They have no resurrection. The demons are the sons of God who fell from grace. We will all be Sons of God. Look at the papers How God Became a Family (No. 187); The Government of God (No. 174) and The Elect as Elohim (No. 1).

Can you explain in a nutshell about the 24 thrones and 24 elders?

A: The inner council of the elohim has thirty beings. These thirty are comprised of the twenty-four elders under the High Priest, who is Messiah. The four Living Creatures are the cherubim around the throne of God. They have the elders allocated to them on the basis of two to a system, with three systems making six to a division. God is in the centre at the throne. This makes thirty.

There are others who then make up the council of the seventy. This structure was reflected in the system in Israel, and at the Tabernacle and the Temple. The twenty-four division high priests and the High priest reflected the council of the elders. The seventy plus two reflected the outer council. Israel was divided into four divisions of twelve tribes, three tribes to a division, and with the priesthood of Levi at the tabernacle or throne (see Numbers 10). The divisions of the priesthood were allotted to the division of the tribes. The structure is also covered in the paper The Government of God (No. 174). Look also at How God Became a Family (No. 187).

What are the 4 living creatures and of what importance are they?

A: The Four Living Creatures are the anointed covering Cherubs that stand before the throne of God. The Ark carries two on the Lapporah or cover and another two stand over them. Look at the papers The Ark of the Covenant (No. 196) and The Meaning of Ezekiel’s Vision (No. 108). The paper The Government of God (No. 174) explains their function.

The four living creatures and the Council discharge function within the Host related to administration and judgment. They are in effect quadrant commanders of the universe and cover the throne of God.

The living creatures represent the four stages of the history of the priesthood and Israel. The first stage was the tabernacle of the wilderness and the Judges. The second stage or cherub was as the first Temple from Solomon to the captivity. The third stage was from the reestablishment after the return to the destruction in 70 CE and the fourth stage was as the era of the seven churches until the return of the Messiah.

Each stage is as a covering cherub that protects the throne of God and by human hands (under the wings) accomplishes His purpose on earth. The living creatures have been described elsewhere in the Bible but the symbolism of the form has a much deeper meaning than that of a created oddity with four different faces. In Revelation 4:6-8 we see the same faces but separate as four living creatures each with one of the faces but with six wings.

Do the four rivers flowing from Eden have anything symbolically to do with the four Cherubim around the throne of God?

A: Yes, symbolically the rivers represent the four divisions of the creation. The creation and the role of the cherubim have been examined in a number of works. These are The Government of God (No. 174); The Purpose of the Creation and the Sacrifice of Christ (No. 160); The Doctrine of Original Sin Part I The Garden of Eden (No. 246) and How God Became a Family (No. 187).

You referred to the man and lion-headed systems; what are the roles or duties of these positions?

A: They are the quadrant commanders of God’s system. They are anointed covering cherubs, and they also appear as such in the Temple in Ezekiel. Revelation shows that they are at the throne of God. They occupy the position senior to the 24 elders, and they are seen in Ezekiel chapter 1 et seq where they are identified as the Cherubim. They have set areas of responsibility as we see from the fact that they do not change their orientation no matter where the throne is headed. Look at the papers: The Meaning of Ezekiel’s Vision (No. 108); How God Became a Family (No. 187); The Government of God (No. 174) and The City of God (No. 180).

Please give me as much information about the Hosts as you can. Who exactly are they, how many, their function and roll? Was Jesus part of the Host?

A: The Host are the sons of God. They are called messengers only from the fact of their mission to man. Angel is a derivation of the Greek word for messenger. “Malak” in the Hebrew has become “Malaikat” in the Arabic, and on into the Indonesian etc.

The Host are centred on the throne of God and serve Him. Christ was one of those sons of God in the beginning. The process is explained in the papers How God Became a Family (No. 187); The Government of God (No. 174) and The Pre-Existence of Jesus Christ (No. 243).

We are to become sons of God and elohim and that is covered in the paper The Elect as Elohim (No. 1). The Meaning of Ezekiel’s Vision (No. 108) also has information of interest regarding the Cherubim. How we all fit together is covered in the paper The City of God (No. 180).

What was the cause of the rebellion of the host?

A: It was always understood as being their objection to our creation. The Koran gives this as the specific reason. That is why Satan is the accuser of the brethren. They accuse us night and day to God. Look at the papers How God Became a Family (No. 187) and The Government of God (No. 174). Lost Sheep and the Prodigal Son (No. 199) is also of interest in this matter as is The Judgment of the Demons (No. 80).

Could a cherub rebel and lose his position? If so what does the future hold for him?

A: Yes one, Satan, and perhaps two did rebel. They can repent like all of God’s sons. Look at the paper The Judgment of the Demons (No. 80) and also Lost Sheep and the Prodigal Son (No. 199). God’s mercy endures forever.

If one third of the host rebelled and there are 30 in the inner council one could speculate 10 rebelled. Is that why there are 10 components; 7 church eras, 2 witnesses, and Messiah needed to repair the problem/breach created by the hosts rebellion?

A: One might speculate that way and it would seem logical; however, the figures used by the Satanist cells are of the order of twelve/twelve. It seems they actually might have got more from the inner council than a third. However, over all they got a third as it says. Perhaps it was two cherubs and the ten. We will know when we get to Jerusalem and Christ gives us new information.

The ten components of the Temple are not related to individuals, save in the Messiah and the two witnesses. The seven are churches unless we identify the seven angels of the seven churches as potential replacements in the host, and the human elements as the new section.

If the fallen angelic host (the demons) can repent and still become sons of God, then maybe you believe that the unrepentant demons will be killed forever? What is the difference then, between us and them? Are people just another more creative way of doing the same thing that is done with angels?

A: Yes, that is the answer. The human creation with the family system was another way of giving the angels similar responsibilities of the human family, but with greater oversight. When Satan objected to our creation and the third of the host objected and rebelled with him, they were then given responsibility for us. They became our accusers instead of our spiritual parents. They became an obstruction to the plan and our salvation. After the final rebellion at the end of the Millennium, the demons will be reduced to physical form and die. This is the sense of being brought down to the side of the Pit and to die like any man, as we see in Ezekiel 28 and also the same sense in Isaiah 14. This aspect has been examined in the paper The Fall of Egypt The Prophecy of Pharaoh’s Broken Arms (No 36) and Lucifer: Light Bearer and Morning Star (No. 223). They will then be placed within the physical resurrection at the Second or General Resurrection of the Dead. One can imagine the difficulties they will face when dealt with, in examining their roles over the last 6000 years and the havoc they caused even by simply failing to prevent false action, let alone actually inducing it in the human host.

It was probably to escape this accounting that they developed the theory and doctrine among the mystery cults, especially the Orphic, of the daemon among the humans which was a fallen theos or god, and which had to be purged in order to return to heaven. The inducement of humans in the endeavour was probably a reaction and a desire to be returned to their former estate without enduring the process of the second and physical resurrection under the human elect of the First Resurrection.

The soul doctrine is an invention of Socrates of the “psuche” in reaction to the Orphic doctrines, and from which we get the immortal soul and which later went to the heaven of the Gnostics. The eternal soul is another lie, on the same vein as demons cannot die and they cannot repent. Christ was reduced from one of the elohim to the form of a man and he died on the cross, was resurrected and ascended into heaven. If he could do that, then so can any one of the demons. God has no limitations in the creation. Look at the papers The Pre-Existence of Jesus Christ (No. 243); The Judgment of the Demons (No. 80); The Resurrection of the Dead (No. 143); The Soul (No. 92); Lost Sheep and the Prodigal Son (No. 199)and The Socratic Doctrine of the Soul (No. B6).

I have read up on the paper entitled The Nephilim (No. 154). The angels involved in this sin to create Nephilim were clearly male in origin. So, does that mean that all the spiritual creation is closer to a male type as we understand male and female, or are there also spirit beings that would be closer to the female species?

A: The sons of God have the capacity to materialise in whatever form. If they can appear as a man, they can also appear as a woman and do appear as women often, hence Fatima etc. They appeared as Balaam’s donkey in one instance. Satan is termed the serpent and may well have literally appeared to Eve in that guise. We make the mistake of thinking that the Spirit world is just another copy of this one. We see through a glass darkly.

The Spirit world has the capacity to move through time and space without the limitations we understand or think within. Mass, space, time, gravity and energy are equivalent expressions of the single fundamental essence we understand as spirit. Some of our scientists have made the error of assuming an immanent God from this basis.

The sons of God were all gathered together here when the world was created. Their leaders, the Morning Stars, sang for joy. Satan was among them as a Morning Star and the anointed Covering Cherub. The function of woman was the capacity by which God would produce more sons of God.

Demons appeared as men to interfere with the creation. They may well have become women but then they would have been tied to the creation and the upbringing of the cuckoos they laid. They were probably emotionally immature for that responsibility without the Holy Spirit of God. Also, the woman was the one they influenced. They lost the Holy Spirit when they finally rebelled and were cast from heaven. They then had to produce the pseudo logon. Thus, they are no longer consubstantial. Look at the paper Consubstantial with the Father (No. 81).

We will all be asexual in the resurrection. The second physical resurrection also seems to demand that asexuality. Look at the paper The Resurrection of the Dead (No. 143) and Outline Timetable of the Age (No. 272).

Are you aware of any scriptures besides Psalm 8:5 that refer to spirit beings (other than the Father and the One that became Christ) as elohim?

A: Yes, there are a few texts. Moses is referred to as an elohim in Exodus 7:1. Abraham is referred to as an elohim in the original Hebrew text in Genesis 23:6, which is termed Mighty Prince in the English.

Satan is referred to as an elohim or theoi in various texts. Paul says there are many theoi (theoi polloi) or elohim in the New Testament. Zechariah 12:8 said that the household of David will become elohim with the Angel of Yahovah (Jehovah) at our head. It is written: “I said ye are gods and Scripture cannot be broken” (Jn. 10:34-35). Look at the paper The Elect as Elohim (No. 1).

Psalm 45:6-7 says that Christ, our elohim, was anointed with the oil of gladness above his partners. Thus, there is a council. Psalm 82 deals with this aspect. The other references are covered in that paper. Also look at the The Angel of YHVH (No. 24).

Are the 1000 sacrifices offered by Solomon in the Tabernacle referring to the council of the 1000 sons of God? Just as Job 33:23-24 talks of one of 1000 and redemption through Messiah; or Genesis 20:16 mentions the 1000 pieces of silver to Abraham for the vindication of Sarah but the entire council needed the appeasement for the offence; or Song of Songs with 1000 shields (Eph. 6:16 shield of faith to quench all the fiery darts of the wicked.) Bottom line, do all these scriptures tie to God’s administrative council of a 1000?

A: Yes, the reference in Genesis 20:16 is in fact an appeasement along the lines we see in Job, where the redemption was from one of the 1000. And the irony of Abimelech, in using the term brother, is because of the sin and damage he suffered.

The notion of being protected by the host is evident as well, as being redeemed by one of the 1000. This is fairly esoteric ground now. Nothing turns on it, other than the view that sin was an offence against God. That was why thirty pieces of silver was paid for Christ. Because it was an offence against the council and it was also deemed the price of a slave

Lucifer

What does the name Lucifer mean?

A: Lucifer means Light bearer. The name comes from his function as the Morning Star of this planet. It is an educative and controlling role which is taken up by Christ and the elect at the end of the age, in the not too distant future, for the millennial reign. The terms are covered in the paper Lucifer: Light Bearer and Morning Star (No. 223).

In remembering that Satan came before God with the angels as told in Job, I am wondering if he still has this access to God and does he still have influence on the angels?

A: Yes, he is the accuser of our brethren and he still has one third of the host under him. Some are held to have repented from the activities of the early Church. He is cast down and knows his time is short. Christ said He saw Satan fall like lightning from heaven. Thus, he must be cast down. Revelation speaks of the short time and his fury against the Church because of that short time. We are in that time. In fact, we are past the 1260 years of the woman in the wilderness. The Fifth Seal is still continuing and the woman that rides the beast, who is drunk on the blood of the saints, is about to be destroyed. Look at the paper Outline Timetable of the Age (No. 272) and also The Role of the Fourth Commandment in the Historical Sabbath-keeping Churches of God (No. 170).

I believe that Lucifer and Satan are one and the same being. This presents a bit of a problem though for this would mean that Satan was not always evil wouldn’t it? This is looking more like it may be true as Ezekiel 28:15 shows him being perfect from the day he was created. So how better can one be than perfection?

A: Lucifer was the anointed covering Cherub of the Throne of God and he was perfect among the sons of God. Lucifer means, “light bearer” and thus he was the educator of the host and Morning Star of the planet. See the paper Lucifer: Light Bearer and Morning Star (No. 223).

He and the fallen host became iniquitous. They sinned and tried to grasp equality with God. They failed in the test of faith. They became accusers of the brethren at the creation of Adam. Christ was not, and did not seek co-equality with God and did not try to grasp what was not His. He preferred to be given and earn the gift of power by obedience, and so He became a man and He humbled himself unto death, even death on the stake (Phil. 2:5-7). See the paper The Purpose of the Creation and the Sacrifice of Christ (No. 160).

He became a son of God in power by His resurrection from the dead (Rom. 1:4). See the paper The Pre-Existence of Jesus Christ (No. 243). All of God’s creation is perfect, but we have the choice to mess it up, and we have done so. The Plan is perfect and includes a safety net, so we will all attain to perfection in God’s time. Look at the paper Outline Timetable of the Age (No. 272).

Some of my friends believe the earth is the place of restraint for the angels that sinned. In Luke 8:31 I read where the demons begged not to be cast into the deep or the Abyss. Also Revelation 9:11, 11:7,17:8, IPeter 3:19, IIPeter 2:4 and Jude 6 leads me to believe there is more to this than just the earth in general. Is Abaddon/Apollyon a king restrained also for a future release or is he the same as Satan? Where might this place be? The ocean possibly?

A: The New Testament term is also “Tartaros” which is reserved specifically for the fallen host. Abbadon or Appollyon is the destroyer and, as such, it is another term for Satan and the system he commands. The fallen host or demons have power over the earth and over mankind for 6000 years. At the return of the Messiah, Satan and the demons are restrained for the thousand years of the Millennium.

The pit is death and the texts indicate that the demons are made to die like any man. They are then dealt with in the Second Resurrection like anyone else. This matter has been examined in the papers The Judgment of the Demons (No. 80) and in Lost Sheep and the Prodigal Son (No. 199). The timing of the activities is seen from the paper Outline Timetable of the Age (No. 272).

Angels

When asked what is the function of angels or what are they, the most common answer heard is that they are simply messengers indicating that they are basically footmen or errand boys. This does not exactly add up. For instance, the 38th chapter of Job is an explanation to Job as to how everything was created. At verse 7, it says that the sons of God, shouted for joy at the creation. I believe sons of God here refers to the angels, so if they were already around at the creation of the earth, and before the creation of man, then what were they doing up to this point?

A: Yes, that is the point. Angel is from the Greek “aggellos” meaning “messenger” which was applied to the heavenly beings. In the Septuagint the word “aggellos” was used to translate various concepts. It was used to translate “Sons of God” in Deuteronomy 32:8. During the post-Temple period, Jewish scribes changed that to read “Sons of Israel” to get away from the concept of there being sons of God in charge of Israel, as Christ was associated with the Angel of Yahovah as a son of God.

The LXX of Isaiah 9:6 says, “Angel of Great Counsel” for the Messiah who was son of God. Job 1:6 and 2:1 use the term “Aggeloi”, “Angels of God” for the “sons of God.” The same is also in Job 38:4-7 where “angels” were used for “sons of God”. The understanding of the meaning of the Hebrew texts is starting to slip by this time. And the concept of the Hebrew Morning Stars is not well understood by the translators in the LXX translation. Nehemiah says they had to explain the Hebrew to the populace during his time because they no longer understood it, speaking only Aramaic.

Basically, an Angel was a messenger. Before the creation there was no one to carry messages to, and so they were simply all sons of God. When men were created they were sent to men as messengers, and so all of them who were in that capacity were angels. Look at the papers The Angel of YHVH (No. 24); The Pre-Existence of Jesus Christ (No. 243) and How God Became a Family (No. 187). For the long-term plan look at the paper The City of God (No. 180).

Were some people able to recognise angels as soon as they saw them and yet others did not? If they appear as humans are we supposed to know they are angels?

A: The Patriarchs recognised them, as we see by what they did and said in the Bible. It’s the “duck test.” If it walks like a duck and quacks like a duck, it’s a duck. Sometimes they are with us and we are not informed. We entertain angels unawares (Heb. 13:2). God makes His wishes known through His servants the prophets (Amos 3:7).

These people speak for God. So too, the sons of God in the heavenly Host speak for God, and are sent to men as “angels” or messengers. Look at the papers on the sons of God for example The Angel of YHVH (No. 24) and How God Became a Family (No. 187).

I have been presented with Genesis 48:16 as a supporting scripture to pray to angels. What is the correct understanding of this text?

A: This text, and the comment by Stephen, is the only text in the Bible where Christ is addressed in prayer. Moses spoke to him face to face, and stood between him and Israel, as did David. David addresses him is Psalm 45:6-7. When he says: “Therefore God thy God has anointed thee with the oil of gladness above thy partners.” In each of the cases concerned, it is a direct request to Christ in his role as protector of Israel. Look at the paper The Pre-Existence of Jesus Christ (No. 243).

In each case they are used as teaching comments. How would we know that the Angel of Redemption was the elohim of Israel (Zech. 12:8; Heb. 1:8-9), appointed by his God, unless we had the direct testimony of the Patriarchs in the Scriptures to demonstrate this fact? They reflect the direct relationship of the prophets with Christ. We pray to and worship only the One True God.

Physical Creation

Nephilim

Were there human beings alive on this planet before Adam, and when was Adam created?

A: According to Bishop Ussher’s chronology, Adam was created in 4004 BCE. We know from archaeology that there were beings created on this planet before Homo Sapiens existed.

Thus, there was another creation prior to Adam. The discussion on what the Bible has to say about this is carried on in the works The Nephilim (No. 154) and Doctrine of Original Sin Part 2 The Generations of Adam (No. 248).

The interpretation of Genesis to confine the creation to the sons of Seth and the sons of Cain was an invention by Augustine of Hippo in the early fifth century. It denied the understanding of the ancients and left Christianity entirely unprepared to cope with the modern scientific finds of the last two hundred years. This one single false doctrine of Augustine has made the destruction of Creation theory with the false doctrine of evolution possible.

Are you aware of any information in the comparison of pre-Adam humanoid DNA and post-Adam DNA? Do you see any conflict with Bible scripture and archaeology finds?

A: Yes, recent tests made on the Neanderthals have isolated their DNA structure and it is a 27-strand system whereas a human is an 8-strand. We are trying to isolate the Cro-Magnon to see the exact divergence between it and modern humans. There seems to be a reluctance to discuss this issue of release of any results, if tests have in fact been done. What we have so far is indicative that modern primates are of a totally unrelated creation to the Neanderthals. The humanoids we have so far from Australia, such as the Arunka and Kowe Swamp people, have marked divergences from modern humans. Their mitochondrial DNA differs from modern humans. The Lake Nitchie Male was a giant. These aspects have been covered in the paper The Nephilim (No. 154).

I understand that the pre-Adamic creation was inferior and as stated in Isaiah has no resurrection. The Nephilim are not resurrected because they are not fit physical receptacles able to be acted upon by the Holy Spirit. Is this correct? After 6000 years of misrule of this planet multiple vectors such as viruses, transposons, etc that are able to insert foreign genetic material into our DNA could cause man to become nearly as corrupt as the Nephilim. If the fallen host were given a much longer time period than 6000 years, they could achieve what they tried to achieve with the Nephilim. Do you agree with this?

A: The solution is that the Creation was made in the image of God so that the Holy Spirit could be implanted or superimposed over it. The degradation of the species is certainly happening. It is probable that the limitation of the creation to 6000 years was to limit the degradation of the species by its genetic isolation and other problems. The lessening of the life spans indicates a problem. Also, it appears that there has been a deliberate attempt to interfere with the DNA makeup of humans by the Host through the pre-flood structure of the Nephilim.

There is no doubt that the Neanderthals were of a completely different system but the later structure was not. Neanderthals reportedly have a 27-strand system and the current primates have an 8-strand system. We have more in common with chimpanzee DNA than with the Neanderthals. Our capacity to survive may well be limited if it went any longer than 6000 years unchecked.

I’ve read several responses on resurrection and you state that the Nephilim have no resurrection, but Satan and his demons will have a chance to repent. Can you explain why?

A: The fallen host were all part of God’s Creation and were made in his image and through His will. They can repent and can be used. The Nephilim were not part of God’s Creation. They were made by the fallen host specifically to frustrate the Plan of God, and they are not in the image of God. Thus, they cannot function with the Holy Spirit as the demons are able to do.

God is obliged logically and morally to extend repentance to His Creation, but not to things created by the demons contrary to His Will. Thus, He will extend that capacity to the demons and they will be judged by us according to Scripture (1Cor. 6:3). In like manner, He has said that capacity will not be extended to the Nephilim. They have no resurrection (Isa. 26:14). Look at the papers The Judgment of the Demons (No. 80); The Resurrection of the Dead (No. 143) and Lost Sheep and the Prodigal Son (No. 199).

Noah was chosen to be saved in the Ark because his lineage was perfect. I understand that to mean that his lineage was not corrupted by the Nephilim. All these humans that were corrupted by the Nephilim and died in the flood would be resurrected wouldn’t they? If all of the Nephilim did not perish in the flood, are their descendants subject to resurrection or not?

A: No, the Nephilim/Rephaim have no resurrection as we know from Isaiah 26:13. The whole matter of who they were and what happened before and after the flood is covered in the paper The Nephilim (No. 154).

Adam and Eve

Why would God desire a physical human creation when He had already created spirit angelic beings to be sons of God? Why not just create more angels? What is the difference in the roles of entering His family?

A: This question is perhaps the most fundamental question to the plan of salvation. God could have made spiritual sons as many as He needed or wanted. Why then did he create a weaker physical creation that was then placed under the spiritual creation?

The same question then applies to the physical creation. Why did God create humans in a sequence of breeding animals that would suffer and perhaps die in the process? Why did they eventually die anyway? Why did He not create them all at once and simply educate them?

The answer is both simple and complex. In this way He would have to be obeyed and the entire creation would have to walk by faith. The angelic host would have to see the physical creation destined for some event as sons of God and would have to walk by faith and nurture them as ministering spirits as parents nurture children. The human creation could see even less and that is why faith exhibited in them is greater.

Satan used the creation to bring one third of the host to rebellion. These rebellious sons were then placed in charge of the creation to test both and to judge both.

The church is a group called out to test and judge the demons as they are measured against the standard we set. In the Millennium we will do the job they were set to do now under God’s laws. The demons decided to create another system with another structure of worship that does not work. So we see that the structure was made to ensure that the elect walked by faith and only those who exercise faith and obedience are made sons of God in power from the resurrection of the dead.

The sons of God had to be tested by faith and tested by their duties. Thus the spiritual creation was tested by the physical creation and both come to salvation together. Look at the papers How God Became a Family (No. 187); The Judgment of the Demons (No. 80); The Purpose of the Creation and the Sacrifice of Christ (No. 160) and The City of God (No. 180).

What is mankind’s ultimate destiny?

A: The purpose of the creation of man is to rule as God (Zech. 12:8). The name Israel means literally “he shall rule as God.” We were created to raise ourselves and the sons of God of the Angelic host in a sense of mutual interaction and shared responsibility. We are to get ourselves, and the Host, through the Resurrections to the City of God. Look at the papers The Purpose of the Creation and the Sacrifice of Christ (No. 160) and The City of God (No. 180). We will rule the heavens and we can only guess, at present, at what God has in store for us and the rest of the Host (1Cor. 2:9; Deut. 4:19).

In the Garden of Eden, why didn’t Adam rebuke Eve for eating the fruit of the tree of knowledge of good and evil, instead of following along with her?

It was his responsibility to rebuke her. He did not and the way we are dealt with was changed. However, God knew that he would do it and that it would also become necessary to send Christ to become leader as the slain lamb. We were written in the Book of the Lamb, The Book of Life and of the Resurrection from the foundation of the world.

Thus, God understood the events and they were provided for in the system of Salvation. Look at the papers The Doctrine of Original Sin Part I The Garden of Eden (No. 246) and Doctrine of Original Sin Part 2 The Generations of Adam (No. 248).

The Old Testament says that Adam was created about 5000 years before Jesus Christ, but actually there have been several civilisations like the Pharaohs in year 4200 BCE and the Chinese before that. Scientifically, they found some human bones dated millions of years back. How can we justify this contradiction?

A: According to Ussher’s chronology, which follows the Bible, Adam was created in 4005/4 BCE. The explanation of the pre-Adamic creation is contained in the paper The Nephilim (No. 154). Look also at the papers The Doctrine of Original Sin Part 1 The Garden of Eden (No. 246) and Doctrine of Original Sin Part 2 The Generations of Adam (No. 248).

Do you have any idea why so many of the children’s stories only represent Adam and Eve sinning and making themselves loin coverings of fig leaves (Gen. 3:7)? Most accounts stop the story there and do not explain the time frame, how Adam and Eve were being taught by God, or how even after their sin God made them garments of skin and clothed Adam and his wife (Gen.3:21).

A: The stopping of the text here is based on a number of false premises. Firstly, the efforts by them were man-made efforts and in contrast to the God-made clothing of animal skins. The emphasis is thus on the human effort and not on God’s effort (cf. Rom. 8:3).

The popular presentations are for a number of reasons. The Gnostics and their doctrines were ascetic vegetarians and wished to conceal the fact of the killing of animals and the consumption of meat. Look at the paper Vegetarianism and the Bible (No. 183).

The leaves also have symbolism among the mystery cults. Thus, they were portrayed more readily. The oak leaves are clearly condemned in the Bible. The priests of Attis in Rome also tattooed themselves with ivy leaves, which were sacred to their god. Thus, the leaf is often used in their symbols, as was the phallus or Asherah, and the kid.

Was the forbidden fruit really an apple? I don’t see that in my Bible, could you tell me where it says that Eve ate an apple?

A: The notion that Eve gave Adam an apple is not biblical. It comes from the myths and mysteries and is associated with the golden fruit of discord. The full story is contained in the paper The Doctrine of Original Sin Part 1 The Garden of Eden (No. 246).

I believe in God but one thing I have difficulty understanding is if “Adam and Eve” were supposedly the first humans on earth, then where did all the distinct races of man come from?

A: There is only one race, the human race. We are all brothers. The tongues were confused at Babel. It is a bit like the breeding of animals. The darker skinned people were basically developed, in terms of skin pigmentation, over many years. The fairer ones were in countries where they wore more clothing. However, they are still the same people with the same basic structure. The blood types or categories vary from east to west but they still have the same basic varieties.

In animal terms, we can say that the German Shepherd and the Sheepdog both come from the wolf, and not so long ago. Even though they look different they are both dogs. The creation is dealt with at The Doctrine of Original Sin Part 1 The Garden of Eden (No. 246) and the Doctrine of Original Sin Part 2 The Generations of Adam (No. 248). The pre-Adamic creation destroyed with the flood is covered in the paper The Nephilim (No. 154).

All variations of the human species are explicable in the variations we see occurring from pigmentation and family/tribal likenesses. The finds in the Choukoutien Cave in China indicate the coexistence of families with what we consider vast racial differences within what appears to be the one family group.

These findings by anthropologists are examined in the light of a series of humanoids that existed before modern man but which have no link to them. This matter is examined in the paper The Nephilim (No. 154). The matters have also been examined in the paper The Fall of Egypt (No. 36). This complex matter is too large to be explained here in detail.

God’s word teaches that it is incest to marry a brother or sister, yet how else could the family of Adam and Eve grow? Is it possible He made wives for the sons as He made one for Adam?

A: This matter is explained in the papers Rachel and the Law (No. 281) and Doctrine of Original Sin Part 2 The Generations of Adam (No. 248). It is also forbidden in other aspects, but Lot produced Ammon and Moab through his daughters contrary to Law. They perceived it as necessity knowing that the world would end by fire and they believed they were in that position then.

‘And Cain knew his wife’. Was she his sister? Why could she live alone before marriage, without being afraid of wild animals?

A: She may have been his sister or she may have been one of the Nephilim. It is likely that she was his sister as that was the only explanation for the sons of Adam keeping their generations pure. Look at the paper The Doctrine of Original Sin Part 1 The Garden of Eden (No. 246); Doctrine of Original Sin Part 2 The Generations of Adam (248) and The Nephilim (No. 154).

Did man eat vegetables or meat first? I say vegetables since they were easier to get than hunting meat.

A: It is believed man had a balanced diet from the beginning (Gen. 1:28-30). The Adamic species has a delineated process from the Bible record. This is covered in the papers The Doctrine of Original Sin Part I The Garden of Eden (No. 246) and Doctrine of Original Sin Part 2 The Generations of Adam (No. 248) and also Vegetarianism and the Bible (No. 183). The paper, The Nephilim (No. 154) might give you some other views of interest regarding the last 140,000 years.

There are divisions to this question. In the case of pre-Adamic man, the answer is both. Man was omnivorous and ate both fruits and also grubs and insects on them and in the trees. The body structure of vegetarians make for significant guts, and this is evidenced by Australopithecines skeletal reconstructions such as Lucy.

What was the physical condition of the early biblical people? Did they exercise? What do you know of their diet? What did they do when struck with an illness? Why were so many struck with leprosy and blindness? Didn’t they have a lot of knowledge of medicinal plants, oils and such?

A: Well, if the ages of the patriarchs are any indication, they were of a vastly superior diet and genetic structure than we are. It appears we have seen a degeneration in the age of man as we have gone from a longevity of 120 years to 70 years, and we are varying downwards on that due to other problems. The diet of the ancients can be seen from the paper The Food Laws (No. 15).

Also they had superior forms of grain then which had the necessary vitamins and minerals. We have developed superior yields, which have in many cases decreased benefit. They did get a lot of exercise because they walked everywhere, or rode horses and camels and donkeys. Their knowledge of drugs was reasonably high. We now have direct evidence that they imported tobacco and cocaine into the Middle East from America at the time of King David (ca. 1000 BCE). They had extensive use of herbs and medicines.

Our evidence also shows advanced surgery such as trepanning in early times. The failure to keep the quarantine laws resulted in the transmission of leprosy. Blindness often resulted from infections carried from birth through immorality, as it does to this day. They had a great capacity for navigation, and there was a sea and trading empire from Israel and Phoenicia from 1000 BCE onwards. There was degeneration in world conditions from the fourth century. In the sixth century there was a series of cataclysms, along with the attitude of the Church, which contributed to the Dark Ages. From this time, the world lost vast levels of knowledge and we are only now putting together what was actually lost.

Noah

In the past some ministers have said one of Noah’s sons was married to a black woman, one married an oriental woman and one married a white woman. This, they explain (or speculate), was to keep the 3 races alive. After the flood they separated by migrating. I have a hard time believing this and wonder if the true reason we have people of different colours is due to the environment and that we are all really the same “race”, the human race, with the same parents Adam and Eve. After all we see a type of evolution within the various “kinds” of animals depending on what part of the world they are from, etc. What do you think about the origin of the various “races”?

A: This view postpones the issue back to Adam (meaning the one who was ruddy or red). Another variation was that Noah had the capacity to throw hybrids, being pure in his generations. This is the real basis of the explanations. Every variety of dog on the planet came from two forms based on the wolf. The capacity to be in various forms was inherent in the early peoples.

Our finds in the Choukoutien Upper Cave in China (discovered 1930 excavated by Pei (1939, 1940) in 1933 show a peculiar group. This one group comprised of two adult males, two adult females, one adolescent, one child, and one baby showed a surprising spread of racial characteristics. The female skulls were a Melanesoid and an Eskimoid. Of the two adult males, one was elderly (estimated at 60), and was relative to the Obercassel skull but was defined as being primitive Mongoloid. Weidenreich (1939) defined these as being of three different racial types, primitive Mongoloid, Melanesoid and Eskimoid type (R.M. and C.H. Berndt, Aboriginal Man in Australia, 1965, p. 30).

Professor Berndt was of the view that current Australians are related to the ancient Egyptians and the Indian Dravidians. Egyptian relics have allegedly been found in some parts of Australia (cf. notes to I.L. Idriess’ Drums of Mer first edition re the ancient artefacts in the caves of the Zogo Le). There are also numerous boomerangs from the tomb of Tutankhamen now in the Egyptian museum.

The Choukoutien finds were in the one cave in the same strata, all living together so it seems. This indicates that the family groups, who resettled China, all had the diverse genetic capacity to encompass at least three racial groups in the one family system. This matter has not been fully examined from this point of view for obvious reasons.

The Epic of Gilgamesh states that Noah also took the artisans on board with their families as well. If looked at in this light, then the eight people were the heads of families and the women were not counted among the eight. This raises other matters as well. The eruption of the Nephilim is placed in the Midrash at the foot of Og, who allegedly stowed away on the top of the ark and Noah allowed him to remain. Look at the paper The Nephilim (No. 154).

The question of the diversity of current racial types is simply explained as one of pigmentation and localised breeding patterns. For example, one can tell someone from Manx as they have a peculiar line to their ears in relation to the jaw, which is not seen elsewhere in Britain. Pigmentation is simply resistance to the sun’s rays. Modern mapping of the genome and DNA shows we are all from the same ancestors, and not all that far back. The discussion is now merely where and how far.

Was Noah’s flood a worldwide catastrophe or was it limited to the Mediterranean area? If it was worldwide, how was it possible for Noah to gather all the species of plants and animals into the ark?

A: The Bible indicates it was worldwide. A localised flood scenario has been mooted to resolve the problems seen by geologists and archaeologists working to the current accepted theories of planet age. The Ark was basically a box that God told Noah to build, which Noah did, over a period of one hundred years.

The animals of the earth were the responsibility of God to collect, and he did so collect them. The genetic diversity of the animals was contained in the mother species, and they had the capacity over the following millennia to diversify. Plants did not need to be gathered as they were seed driven and simply germinated when conditions were ready, as they do now. The same is true with spores and others.

Many seeds were taken into the ark as well in the form of food supplies. With, for example, the desert plants and eucalyptus, fire is needed to germinate the seeds. Wood is preserved underwater for a long time, so all the forests were either swept to certain areas, as appears to be the case in the North Pole area with the trees and mammoths etc., or left in areas to generate, first through grass to start the next series off.

We are finding out more and more about the species of the planet. In fact, the procedures for mapping the human genome have shown that the entire creation is based on a similar model. All humans are 99.99 percent exactly the same, and so it is with other species. There is no race other than the human race, and most animals are of the one common species. Mammals are all based on a similar blue print.

We know that this is not so with the DNA of the Neanderthals for example as they are an entirely different structure to our DNA and even chimpanzees, with which we have more in common than the Neanderthals. Look at the paper The Nephilim (No. 154).

During a sermon, our pastor was preaching on faith. He made the statement, “Look at the faith of Noah. God told Noah to build the ark before he even had a family (a wife, three sons, and daughters-in-law).” He said if you will read this chronologically you will see that this is true. Can you explain this to me?

A: The Bible says at Genesis 6:10: “And Noah begat three sons Shem, Ham and Japeth.” He then proceeds to tell Noah (V. 14) that the earth is corrupt and orders him to build the ark. The sons helped to build the ark. Other versions of this flood account all agree in this aspect (cf. The Epic of Gilgamesh).

The genealogies, up to the flood, are covered in the paper Doctrine of Original Sin Part 2 The Generations of Adam (No. 248). The genealogy of Shem, the youngest son of Noah, is covered in the paper Melchisedek (No. 128).

Tower of Babel

What in your opinion was God’s purpose at the Tower of Babel? What do you think He was trying to accomplish?

A: The dispersion at Babel was to ensure that mankind did not become as elohim of their own accord and destroy the planet under Satan before time.

Satan had been given 6000 years as Morning Star of the planet. As it is Christ is going to have to return so that we are saved. If he did not there would be no flesh left alive. The plan of Salvation can be seen from the papers. Look at the papers Outline Timetable of the Age (No. 272); Lucifer: Light Bearer and Morning Star (No. 223) and The Millennium and the Rapture (No. 95). There are also many other papers dealing with prophecy.

What exactly was happening at the tower of Babel, and why was God so worried about it? Seems to me there must have been a bit more going on there than just building a church with a tall steeple that would reach the heavens.

A: Yes, there was a lot more to it. The false system at Babel was destroyed and the languages confused so that man would not progress at a rate that was so fast as to endanger the existence of the planet too early within the time frame given to Satan.

They would become as elohim but without the Holy Spirit and thus destroy this planet and hence, the Plan of God. The system you see unfolding now might have happened two or more thousand years ago. The planet would not exist now.

Abraham

Did Hagar or Ishmael receive any blessings for their relationship to Abram?

A: Indeed, they did receive a blessing. Christ himself said, at the direction of God, He would bless Ishmael and make a mighty nation from him (Gen. 21:17-18).

Look at the various papers that deal with Abraham: Why was Abraham called “the Friend of God” (No. 35); The Angel and Abraham’s Sacrifice (No. 71); Abraham and Sodom (No. 91) and also look at Genesis 22, Judaism, Islam and the Sacrifice of Isaac (No. 244).

The Law

Is there a reason why the commandments were given on two tables of stone?

A: Yes, there is a reason. The two tablets were small and they were carried by Moses. They appear to have been written on both sides. The tablets appear to be duplicates as a double witness. The tablets of the law were placed within the Ark of the Covenant (See the papers The Ark of the Covenant (No. 196) and Distinction in the Law (No. 96).)

The Law is explained in the series The Law of God (No. L1). The concept of being written on stone was one of God, who is the rock (Ps. 17:31) from which we, and Christ, are all cut (Isa 51:1) and who engraves his Law in our hearts through his power. He becomes all in all.

In Deuteronomy 10 it talks about the covenant (Ex. 34:28) being the Ten Commandments that were written on the 2 tablets. In verse 5 it says he put the tablets IN THE ARK. Is this the LAW that is the New Covenant that is written in the minds and hearts of the elect? Is there more significance to this that you could expound on?

A: Yes, that is the significance both of the Ark and of the tablets being placed inside it. The Law of God was to be placed in the hearts and minds of the elect. This aspect is examined in the papers: Distinction in the Law (No. 96); The Ark of the Covenant (No. 196); The Oracles of God (No. 184) and The Law of God (No. L1).

Are the commandments in two lots of 4 and 6 or 5 and 5?

A: Assuming you refer to the divisions based on the two great Commandments of the Law; the First Great Commandment is “You shall love the Lord your God with all your mind and with all your heart and with all your strength.” The second is like unto it. “You shall love your neighbour as yourself.” The Commandments fall into two natural divisions of the first four dealing with the love of God and the last six dealing with the love of man. Thus the Fourth Commandment, dealing with the Sabbath day, covers the aspects of the Law and the testimony concerning God’s Calendar and His worship and is the technical end of the First Great Commandment proper.

The Fifth Commandment, concerning the love of father and mother, is the first with a promise. It relates to life on this earth and the formation of the family, which is the building block on which God has chosen to build society. This extends into the heavenly family of the Church and the sons of God. Thus, this Commandment forms a link between the first four and the last six so that, in a sense, both answers are correct.

The Law is divided into two great commandments the first four and the last six linked by the fifth, which joins both the First and the Second Great Commandments. Look at the papers in the series on The Law of God (No. L1) and the associated reference papers as well.

Could you please define and interpret the first commandment?

A: It is written (Ex. 20:2-3):

“I am the Lord thy God Which has brought thee out of the land of Egypt, out of the House of bondage. Thou shalt have no other gods before me.”

Roman Catholics join the second commandment to this commandment and split the tenth commandment into two, which is impossible, based on the text in Deuteronomy 5.

The words for “Lord thy God” here is not simply “Yahovah.” It is “Yahovah Elohim” meaning God in His extended and creative sense. If it were Yahovah, as Bullinger says, it might be argued that the Law was limited to Israel, which it is not.

The first two Commandments are in the first person. The remainder are in the third person. Deuteronomy has the same structure for the first two Commandments. The section in Deuteronomy is argued to be a repeat and definite explanation by Moses of the original ten, which were in Exodus (cf. Soncino Commentary, Chumash p. 458).

“Thou shalt have no other elohim before me” means that no other elohim is to be placed before, or worshipped as, or in place of the One True God, who in the singular is “Eloah” the God of the Temple who placed His name at Jerusalem. See the text in Ezra 4:24-7:26 for the use of Eloah in relation to the Temple and the Law. It is the Law of Eloah.

Eloah has a son from Proverbs 30:4-5. Thus, the Son is not the One True God, Eloah. The First Commandment and the application of the Law and the Prophets have been outlined in the text Law and the First Commandment (No. 253) which was prepared for the Reading of the Law in the Sabbath Year of 1998.

Knowledge of the One True God, and Jesus Christ whom He sent, is eternal life (John 17:3). Explanation of the names of God and of the position of Jesus Christ are contained in the papers The Names of God (No. 116); God Revealed Chapter 1 – Ancient Monotheism (No. G1) and The Pre-Existence of Jesus Christ (No. 243).

Exodus 16 (before the 10 commandments were given) vs. 23 “…then he said to them, This is what the Lord meant: Tomorrow is a Sabbath Rest (how did they know it was the Sabbath since it wasn’t given at Sinai? It must have been through oral transmission from Adam to Moses) a Holy Sabbath to the Lord.” Vs. 28 “Then the Lord said to Moses ‘How long do you refuse to keep my commandments and my instruction? Vs. 29 “The Lord has (past tense) given you the Sabbath…”. When did God give them the Sabbath?

A: The law was given to Adam at the creation. Not only was the Sabbath established then but also the sacrifices and the Calendar were established. Abel’s sacrifice was more acceptable to God than Cain’s because it was a blood sacrifice and he was more righteous.

The SDA doctrine of preflood vegetarianism is quite wrong, as is the notion that the law was not given until Sinai. Look at the paper Vegetarianism and the Bible (No. 183) and also Rachel and the Law (No. 281). The Passover also preceded Sinai and the New Moons, and the sequence of the Calendar was set in place from the first week of the creation. Look also at the paper God’s Calendar (No. 156). Look also at the papers The Doctrine of Original Sin Part I The Garden of Eden (No. 246) and Doctrine of Original Sin Part 2 The Generations of Adam (No. 248). The preflood system was destroyed because it broke the laws of God. See the paper The Nephilim (No. 154).

The commandments were in place and known when Abraham went into Egypt. See the paper Abraham and Sodom (No. 91). Look also at the paper The Doctrine of Balaam and Balaam’s Prophecy (No. 204). Abraham tithed to Melchisedek over four hundred years before Sinai. See the paper Melchisedek (No. 128).

The Fourth Commandment covers a system of God’s order and the system will be enforced when Christ returns. Look at the paper Law and the Fourth Commandment (No. 256). The Sabbaths will be kept with the New Moons (Isa. 66:23). The feasts will be kept and the nations will send their representatives to Jerusalem each year, or they will get no rain in due season and the plagues of Egypt will be brought down on them. This is Scripture and Scripture cannot be broken.

Reading the Law

We are seeing instruction at Deuteronomy 31:9-12 to read the Law every Sabbath year at the Feast of Tabernacles. On which day at the Feast is this to be done? The idea that the law is to be read on one day is a Jewish idea and they do it on the Last Great Day.

A: The Law was read over the entire feast in the seventh year. To read the Law and the testimony correctly, utilising the Law and the Prophets and explaining it correctly as Ezra and Nehemiah did at Jerusalem, takes the entire feast of Tabernacles.

That is why God demands it be done every seventh year, and that it is set aside for the purposes of the reading so that Israel does not forget the Laws of God. Look at the papers Reading the Law with Ezra and Nehemiah (No. 250) and the Law series listed under The Law of God (No. L1) which were read at the commanded Reading of the Law in 1998.

Society

How does the uncleanness until sundown relate to us today as being sanctified? Is there a time now, or a time in the future that He does not want us to sleep with our wives? If so, when and why would this be do you think?

A: The whole process of sanctification for the Seventh of the First month and the Tenth of the Seventh month logically requires fasting from all aspects, including our partners.

The separation from our partners in total will come at the Advent. The High Priests always regarded themselves as being separate when they went into the Temple on the sacred days. They disqualified themselves when ritually unclean. We have to prepare ourselves to enter into a relationship with Christ.

Could you please explain these passages about the days and what is meant about not coming near your wives? I believe this has to do with the second coming of Jesus, but I am not really sure.

The process involves the sanctification of the elect. Under the law a man was ritually unclean if he had an issue of semen until sundown and the aim here was to ensure the host of Israel was sanctified in the day that the Lord was to come to them.

The process of the sanctification of Israel is examined and explained in the papers The Sanctification of the Temple of God (No. 241) and The Sanctification of the Simple and the Erroneous (No. 291). See also Ezekiel 45:18-20.

The entire process of the calendar and the sanctification that takes place in the structure of the plan of God as explained in the calendar and its Sabbaths new Moons and Holy Days all point to Messiah and the restoration of the planet. Look at the papers God’s Calendar (No. 156) and Law and the Fourth Commandment (No. 256).

We are the Temple of God and the Law of God will live in our hearts. We will go from the church to the nations to the world as the Temple of God and will become the City of God. Look at the papers The Oracles of God (No. 184); Measuring the Temple (No. 137) and The City of God (No. 180).

Why was a woman considered unclean for forty days after giving birth to a male child, and eighty days after giving birth to a female child?

A: There are some very difficult issues arising from the laws of female purification (cf. Purification and Circumcision (No. 251)). Science has studied food in many of its aspects, especially its physiology and nutritional value. As a result, we can now understand why certain foods are “clean” and others are not and have been forbidden to us (see the paper The Food Laws (No. 15)). However, for generations we have been following those food laws simply because God told us to. We understand that God gave us His laws in order for us to be able to lead healthy, well balanced, well ordered lives. The laws relating to women have not been studied in the same way; therefore, we must do as we have always done. Rely on the fact that if God has said so, then it is in our best interests to do so. These matters are also qualified in and by their spiritual aspects, as they relate to Messiah.

The term “unclean woman” might bother many people. It seems to be offensive, but it is not. It is simply a time of separation because the woman requires rest and understanding. The term “unclean” is not the equivalent of “sinner.” The purification is scientifically a time of cleansing for seven days. It is a natural and physical act, where the lining of the womb, in not receiving a fertile ovum for the process of impregnation, is rejected during menstruation. Normally, it is a period of seven days in every 28. This process of cleaning permits the continuation of human kind for which this law, in the same manner as all the others, is a blessing from God (Gen. 1:28). The fulfilling of the laws are tied to the daily life of the human being. The Law of God is in force in its totality both physically and spiritually (2Cor. 7:1).

In the text in Leviticus 12:4 we see the term “to touch not what is holy.” In these terms we see the parallel symbolism that goes to setting apart the elect in purification. This distinction was made until Christ. The theory was that the woman in her condition would defile that which was holy. However, that which was holy would also sanctify that which was in a state of purification. For this reason, the woman who was in a state of discharge and in need of cure was made clean by touching Christ’s garment. This did not make Christ unclean but rather the Holy Spirit flowed from Him to her making her clean.

Matthew 9:20-22 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: ²¹For she said within herself, If I may but touch his garment, I shall be whole. ²² But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. (KJV)

This action pointed towards two things. One was that Christ was the new High Priest whose hem was set apart from Exodus 28:33-34; 39:25-26 and whose headband was also Holiness to the Lord (Ex. 28:36; 39:30). The second lesson was that by faith through the Holy Spirit cleanliness and purification are extended to the sick and the infirm. This is repeated again in Matthew, that we might see the importance of the presence of Christ to the impact of the Law and the prophets and the restoration of the sick and the infirm and the unclean.

Thus, from the Law, that which was unholy could not touch that which was holy. This was asked of the priests and the answer was given. Yet from God’s own law and prophecy the same situation pointed towards a time when God would pour out his Spirit on all flesh and make it Holy within His law and He would write it on their hearts. This action was accomplished through Messiah.

Thus all flesh was made holy in the Spirit and was cleansed through Messiah in the Holy Spirit. The Purification legislation pointed towards the cleansing of the human mother as Israel the Church, and Bride of Christ, and mother of the new nation. From this position we see that the mother is cleansed and may partake of the Lord’s Supper and Passover as one of the elect, being cleansed in the Holy Spirit.

If Christians are supposed to keep the Old Testament food laws, what about other Old Testament laws such as not wearing garments mingled of wool and linen? What about the quarantine legislation, and when a woman has an issue of blood? Are Christians to observe these also?

A: Yes, they are supposed to keep those laws. Some matters are covered in the paper Purification and Circumcision (No. 251). Quarantine legislation is very important and badly neglected. TB was eradicated in Australia by concerted effort forty years ago and now, through failure to observe strict quarantine, it is back and some of it is resistant.

When one is asked to testify in a court of law, one is asked to “swear.” But I believe scripture indicates not to swear.

Do you have any suggestions of how to handle the situation?

A: Israel swore oaths before God. The Law says thou “shalt not swear by my name falsely, nor profane the name of thy God. I am the Lord” (Lev. 19:12). There are many references to Israel swearing to truth. David swore an oath to Jonathan (1Sam. 20:12). Israel was made to swear (Ezra 10:5). Isaiah 65:16 prophecies that the earth shall swear by the God of truth and Scripture cannot be broken.

The idea of not swearing in Christianity comes from Matthew 5:34-36 when Christ said: “Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is His footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.”

This was interpreted as meaning you shall not swear an oath at all. For that reason, affirmations were permitted in a court of law. The text by Christ is “let your yes be yes and your no be no.” The sense of this was that pagans were swearing by their mother’s graves, and by all sorts of other strange ideas. The oath is: “Do you swear by almighty God to tell the truth the whole truth and nothing but the truth, so help you God?” This is in accord with the sentiment of the text in Isaiah. The word “swear” has been changed to “affirm” and the term “Almighty God” has been removed. Pressure for the change came from Atheists and Pagans, but it also assisted the truly devout to avoid the possibility that they were in contravention of the dictum of Christ here in Matthew 5:34-37. Thus, he produced a hedge around the sentiment of swearing using the texts in Exodus 20:7; Numbers 30:2; Deuteronomy 23:21. Thus, we can deduce that Judah had introduced practices regarding swearing under the Law which contravened the Law and the Spirit of God. Look at the papers Law and the Ninth Commandment (No. 262); Law and the Third Commandment (No. 255) and Swearing By God (No. 32)).

What is your view on what the punishment should be for violence on the innocent?

A: The implementation of punishment is contained in the papers on The Law of God (No. L1). Look at the papers: Law and the Sixth Commandment (No. 259); Law and the Seventh Commandment (No. 260); Law and the Eighth Commandment (No. 261) and Law and the Ninth Commandment (No. 262).

In the second resurrection, violence to the innocent is made good by God. All are resurrected and all are retrained in the Holy Spirit. Look at the logic of the release of Satan. At the end of the Millennium, God orders the release of Satan in order to deal with the planet. He also has allowed him to remain in power on this planet for six thousand years when he has the power to restrain him, and does so restrain him for the Millennium.

In this sense God is complicit in the evils of this world and responsible for allowing the evils to take place. Do we then judge God: By no means. This whole creation is a teaching exercise and at the end of it we will lose no one. We will keep the laws of God and love one another because it is clear to us all what will happen when we do not do so. The purpose of all punishment is the rehabilitation and protection of all people concerned.

What is your position on the death penalty? Is it biblical? If so, how should it be accomplished?

A: Yes, every one of the Ten Commandments is backed by the death penalty. The application of the death penalty is covered in the paper Law and the Sixth Commandment (No. 259) and Law and the Fifth Commandment (No. 258).

Leviticus 19:28 and Deuteronomy 14:2 teaches a Bible student what in relation to tattoos?

A: Tattooing and marking or carapacing is an ancient practice that is forbidden under the laws of God. The origins of the system are found in most ancient societies. The word (tat) actually comes from Polynesia and means, “to strike repeatedly.” The history and ancient times in both Egypt and Mesopotamia are in the paper Tattooing (No. 5). The earliest tattoos in ancient Egypt had the form of a fly (associated perhaps or seemingly with the god of Ekron) and also a form of cross like a swastika.

I appreciate the Biblical direction to “Owe no man.” I have been reading how the 7th year of a 7-year cycle should work. It would appear to me that there is provision to “owe” others at least for a time, otherwise why would debt that lingered past the 6th year need to be forgiven in the 7th year? In this day and age there seems no way to purchase land or houses within 6 years. How can we live in current economic conditions and obey this law?

A: The Bible is quite clear that it is improper to charge interest on any loan. Our world system makes slaves of our children and our poor. No debt can be carried on past the Sabbath year. We should owe no man anything. We should pay our debts. This is very difficult in modern society. Our people have virtually been sold into slavery by the system we have. We are all trying to get out of debt and simplify our lifestyles. We all find this very hard, and we have made it harder for our children than it was for us. The Jews get around this by saying that only applies to the Jews but they are only one of twelve tribes. Our houses are over priced. Our people are destroyed for lack of knowledge and those who obey God’s Laws make themselves prey. Look at the papers on The Law of God (No. L1), and especially Law and the Eighth Commandment (No. 261).

Is it okay to gamble? Surely it is simply spending hard-earned money to make more?

A: The Law works on productive increase. The making of money off the losses of another is contrary to the spirit of the Law of God. The Roman Catholic Church condones and in fact uses gambling. That is almost unique in the English speaking system. Gambling in America and Australia has been allowed to increase and the poker machine system has intruded virtually everywhere, such that the results are catastrophic. Gambling can become compulsive addictive behaviour for some as is the case with alcoholics and other drugs users. Compulsive gamblers lie, cheat and even steal to maintain and support their habit. At this point it destroys relationships, marriages and families. Many resort to suicide when things are out of control.

Problem gamblers have a specific mind-set in which the brain operates differently to that of other people. The prospect of gain makes the brain cross transfer impulses and produces larger than normal activity. They can’t help what they do. The pleasure is in the rush of actually risking all and losing. It is only the loss that is the true and full release. The social costs of gambling are horrendous and it will be stamped out in a just society

Food Laws

We are careful to obey Gods food laws. A friend of ours does not eat mushrooms because they have spores to reproduce and he does not consider a spore to be a seed. Have I been wrong in eating mushrooms?

A: No, Mushrooms can be eaten. This idea came from the concept that as we were given seeds to eat and clean animals and spore driven items were not specifically mentioned then anything that grows from spores is unclean in that they are not mentioned among the foods to be eaten or not eaten.

If spore borne items were not to be eaten as unclean then we would be in real trouble. We could not eat Leavened Bread at all as yeast is a spore product. The offerings at Pentecost would be a bizarre contradiction as the two loaves at Pentecost are leavened. God would be ordering us to contradict his own laws.

Beer is leavened by yeast. Wine is yeast fermented. Wild spores are in the air and we eat them all the time. All food has been exposed to some spore activity. Yet God tells us that only for seven days are we not to eat leaven. This is a case of excess zeal not according to knowledge. The people who said this no doubt are trying to be faithful to what they know but have picked up this error from some of the more way out groups keeping the food laws.

One of the academics in the Oxford/Cambridge system published a book a few years ago now about Christ and the mushroom cult. That sort of reasoning is the result of an overactive imagination. The Church of God should be able to see through this error.

We know the food laws are in effect, but if someone needs supplements, i.e. calcium, should it be from a clean animal or plant-based or because it is not being consumed for food, it does not matter?

A: This is an interesting point. Most food supplements that are required are necessitated by vegetarianism, which is a perversion of Bible laws. If the food laws are obeyed and clean animals are consumed, the necessity for food supplements is considerably reduced. If quality vegetables are consumed in proportion, then the likelihood is reduced. If vitamins were needed, then the manufacturing process would not normally involve unclean animals. In the case of insulin, there are types available from clean animals. The Food laws protect the planet and its environment as well. Look at the papers The Food Laws (No. 15); Vegetarianism and the Bible (No. 183); Wine in the Bible (No. 188) and Balance (No. 209).

Some people I know refuse to eat pork and certain fish. Are they just being fanatical or could there be a valid reason for this in this century with refrigeration available?

A: There is a valid reason for it. The food laws were given in the Bible. God does nothing without good reason. The food laws were dismissed by anthropologists such as Mary Douglas on taboo grounds. Drs. Nanji and French had demonstrated in 1986 that pork was a cause of cirrhosis of the liver. There are a host of other scientific reasons that are covered in the paper The Food Laws (No. 15).

There are sound reasons for not eating all the unclean varieties prohibited in Leviticus 11 and Deuteronomy 14 and the handling legislation. The Foodlaws were not eliminated in the New Testament and Acts 10 concerns the conversion of the Gentiles, and not Peter eating unclean food. Look also at the papers Balance (No. 209); Vegetarianism and the Bible (No. 183) and Wine in the Bible (No. 188).

Do biblical food laws prohibit eating meat? Or just certain meats like pork?

A: The food laws prohibit the eating of certain types of meat such as pork. All animals that chew the cud and have cloven hooves are clean to eat. Thus, one can eat a giraffe but not a pig. The pig, among other things, has been demonstrated to cause cirrhosis of the liver due to a chemical in the soft tissue of its flesh that cannot be removed. There are sound scientific reasons for all the food laws.

Fish that can be eaten must have fins and scales. The reason for this is that fish without scales lack the capacity to isolate heavy metals and toxins making them unavailable for human consumption. For example, one can eat tuna but not shark. The reason is that a tuna has scales and that seems to be indicative of a process whereby the mercury levels, while similar to a shark, are bound up with selenium to make it unavailable for human digestion. The selenium is again bound up with arsenates, which are too small to effect human digestion. Prawns and similar seafood have heavy metals in distributed forms throughout their bodies. Oysters cause various entero-viruses and are reinfective agents. Look at the paper The Food Laws (No. 15).

Leviticus 11 and Deuteronomy 14 seem to indicate we are to eat certain types of food and avoid other types of food. Do these food laws tie to the ten commandments?

A: All of the law and the prophets are subtended from the Two Great Commandments. These are:

You shall love the Lord your God with all your heart and with all your mind and with all your strength.
You shall love your neighbour as yourself.

The Ten Commandments are directly under these. The first four Commandments hang from the First Great and the last six hang from the Second Great Commandment. The Fifth Commandment ties the two together. The responsibility to “make alive” covers a series of aspects both of the environment and of the individual. The well being of the planet depends in part on the food laws. These are explained at the paper The Food Laws (No. 15).

The relationship to the Law is found in the Law series Law of God (No. L1) and particularly Law and the Fifth Commandment (No. 258) and Law and the Sixth Commandment (No. 259).

All of the Laws of God tie into the Ten Commandments and the prophets explain them all. The New Testament is simply commentary on them. That is why it is so absurd to suggest that Messiah would have eliminated them in any way. That is why we are commanded to read the Law every Sabbath year so that we understand how the Law works and interacts. All of the Law proceeds from the nature of God and reflects that nature.

Tithes and Offerings

I once belonged to a church, which had special offerings that were taken up on the Feast day, seven times during the year. I’ve also read in Deuteronomy 16 and in Exodus 23 that there are three feasts to attend and that offerings were made here. Wouldn’t God be more pleased with seven annual offerings than with only three?

A: If God had wanted seven offerings in a year, He would have said seven and not three times a year. If He had wanted a weekly offering, He would have said that. Instead, He instituted the tithe system and three offerings a year at the three feast seasons. The issue of tithing and offerings is examined in the papers Tithing (No. 161) and Law and the Fourth Commandment (No. 256).

I was studying your paper Tithing (No. 161), when I saw that offerings are to be 3 times a year not 7. I do agree. You also mentioned Atonement is strictly forbidden as an offering. Could you please tell me where I could find the Atonement offering forbidden in these scriptures?

A: The law regarding the Atonement tax is at Exodus 30:15: “The rich shall not give more the poor shall not give less than half a shekel when they give and offering unto the Lord to make an atonement for your souls.” Originally it was a tax without exception in Israel. Now it is a tax without distinction paid for us by Christ, and salvation is open to the Gentiles and they enter Israel by grace and adoption as sons of God.

This concept is developed in Acts 10:34 and Romans 3:22,23; 10:12. The offering is a heave offering. Bullinger also understands this point in his notes to the Companion Bible at Exodus 30:15. When an offering is taken up on Atonement, it is a direct violation of the Law and a rejection of the all-embracing power of the redemption of Christ and the extension of Salvation to the Gentiles.

My pastor says that if a believer does not tithe he is stealing from God and therefore is a thief, and that thieves do not go to heaven. Is he scripturally correct?

A: Your pastor is referring to the text in Malachi 3:7-12. If you do not tithe, you rob God. This is covered in the paper Tithing (No. 161). It is a sign of the return of the individual to God. However, it is only one sign and your pastor cannot have it both ways. The Law of God has to be kept and so do the commandments regarding the festivals. The Tithes and Offerings are tied up with the Feasts of the Lord. Look at the paper Law and the Fourth Commandment (No. 256). It is all too common for ministers to appeal to the law regarding tithing, and yet ignore it on all the other important aspects. You may find it interesting to look at the series on The Law of God (No. L1).

No one goes to heaven. It was the test of a true Christian in the early church. If anyone said that they were a Christian and that when they died they went to heaven, they were not to be believed. That was the test of a Christian and a Gnostic. Anyone who said that when they died they went to heaven, showed by that statement they were a Gnostic and not a Christian (see Justin Martyr, Second Apology). This is covered in the papers The Soul (No. 92) and The Resurrection of the Dead (No. 143).

ISRAEL

Weren’t there 12 judges in Israel? Does this have anything to do with there being twelve tribes?

A: The twelve judges of Israel have a relationship to the twelve tribes and were drawn from them. The apostles also head the twelve tribes and the 144,000 are also allocated to them. The twelve apostles and the twelve judges all represent the twenty-four elders of the inner council, and the twenty-four high priests of the division of the Temple also have this symbolism. Look at the papers The City of God (No. 180) and Samson and the Judges (No. 73).

Do you know how many kings there were in Israel from Saul until the deportation by the Assyrians?

A: There is a list of the kings in the Companion Bible at Appendix 50 but the chronology is completely erroneous. The Kings of the combined kingdom of Israel and Judah were Saul, David and Solomon.

Jeroboam reigned over Israel from the Division, and Rehoboam reigned over Judah. From then on the kings of Israel were: Nadab, Baasha, Elah, Zimri (7days), Omri, Ahab, Ahaziah, Jehoram, Jehu, Jehoahaz, Jehoash, Jeroboam II, Zechariah, Shallum (1 month), Menahem, Pekahiah s. of Menahem, Pekah s. of Remaliah, and Hoshea. In 722 BCE, the fall of Samaria to the Assyrians occurred and Israel was taken into captivity. Total: 22 kings of Israel.

This question involves one of the tribes of Israel. The tribes are numbered as thirteen when the two half-tribes of Ephraim and Manasseh are counted separately but when they are counted as one single tribe they are numbered as twelve. In Genesis 49 Ephraim and Manasseh are counted as one tribe. In Ezekiel 48 the two half-tribes of Ephraim and Manasseh are treated as two separate tribes, making the number of the tribes thirteen. Regardless of how one counts the tribes, the fact is Dan has been left out here. Why has Dan been left out of the 144,000?

A: The birthright is with Joseph because Reuben lost it through fornication with one of the wives. Levi was the priesthood and so became the thirteenth tribe, but not taking part in the physical blessings of Israel directly but through the tithe, which was given to it as the priesthood. Joseph, as the birthright holder, had a double portion under the law. This went to Ephraim firstly and Manasseh secondly. Look at the papers Law and the Fifth Commandment (No. 258) and The Law of God (No. L1) and the Law series generally.

In Numbers 10 we see the battle order of the tribes of Israel. These are East: Judah, Issachar, and Zebulun; South: Reuben, Simeon, and Gad; West: Ephraim, Manasseh and Benjamin; North: Dan, Asher, and Napthali. These differ from Ezekiel 48, which is a prophetic or millennial system. In that system, Joseph goes back to one allocation and Dan resumes their order. Reuben goes to the North with Judah as firstborn, and this is now the reverse of the order of battle of the original tribes. There is also an allocation of the lands according to the tribes as well, which is not being examined here. The lands of Israel will stretch to the Euphrates.

The text in Revelation 7 refers to the priesthood for the inner priests of Christ comprising the 144,000. These were drawn out as living sacrifices comprising a council of 72 per year for the forty Jubilees of the church in the wilderness. 72 x 2000 equals 144,000. This is explained in the paper The Harvests of God, the New Moon Sacrifices, and the 144,000 (No. 120). Levi’s major function is as a priest tribe therefore they resume their normal duties and take a share in the priesthood of the 144,000.

To achieve this Dan who has another major birthright promise to take up yields part of its inheritance as does Ephraim and they share in the 12,000 of Joseph who is always a combined tribe. Manasseh takes 12,000 in its own right, which is very interesting. Dan then takes its birthright and becomes judge in Israel as promised in Genesis 49:16. This is the reason for the verse: “I have waited for thy salvation O Lord.” Only on the return does Dan take up his inheritance as Judge in Israel. This is Scripture and cannot be broken.

Dan then takes its position at the East gate in Ezekiel’s system with Joseph and Benjamin, the children of Rachel. This is the place of entry of the Messiah and hence the seat of Judgment. There is another point also in the birthright promises that has not been taken up as yet, and that is the calling of the people to Jerusalem. That birthright is taken up by Issachar and Zebulun (Deut. 33:18-19). Look at the paper Calling the Peoples to Jerusalem (No. 238). None of these three tribes has exercised these birthright promises as yet and Scripture cannot be broken. God’s word does not come back void or empty.

Does God give any indication as to the criterion for the order of the tribes for battle (as referenced in your answer citing Numbers 10) and for the order of the tribes at the gates (cited in Ezekiel 48)? Levi is not in the battle order (with Ephraim and Manasseh counted as sons of Israel) but Levi is in the gate order (with Ephraim and Manasseh represented by Joseph)?

A: Levi is in the battle order in Numbers 10 carrying the Ark of the Covenant and the Temple, but is broken up for these purposes. Look at the paper The Ark of the Covenant (No. 196). They carried the physical structure and thus, were an order of priests set apart for that purpose.

We are the Temple of God now and we are the Oracles of God. We are the Ark of the Covenant and that is why Jeremiah was told to hide it where he did. If they found it again where it is hidden, we would have to send a team to re-bury it. There is a new order of priests after the order of Melchisedek, and which comprises Levi who paid tithes in the loins of Abraham to Melchisedek and is thus a lesser priesthood. Hence, Levi is one of the priesthood for the millennial system and thus appears in the gate order as the apostles of the twelve tribes are over each one. Look also at the papers Melchisedek (No. 128) and The Oracles of God (No. 184). This gate order in Ezekiel tells you the gate order of the City of God. Thus, we can also be given an indication of the foundations of the apostles over the tribes from their placement and dispersion. This is another matter. Look at the paper The City of God (No. 180).

It is also our view that the order of the tribes in the Gates is indicative of the order of March. As you are aware, Messiah enters always via the east gate and that is why it is bricked up at the moment in the wall at the Temple Mount in Jerusalem. The witnesses will probably shatter that gate when they arrive, in preparation for or at the arrival of Messiah, when the Mount of Olives cleaves and the First Resurrection occurs. Look at the paper The Witnesses (including the Two Witnesses) (No. 135). As Dan is judge, it is also in the East gate with the birthright tribes, but Dan leads the sons of Rachel, the birthright tribe of Joseph (i.e. Ephraim, Manasseh and the son of the promise, Benjamin). Dan thus becomes first and not last. Judah is the rearguard, instead of Dan, as Messiah is our rearward or rearguard protection. This will take place during the Millennium also. It is written: Manasseh shall feed off Ephraim then Ephraim shall feed off Manasseh (which is where we are now) and then both shall feed off Judah. Again, Scripture cannot be broken. Look also at the paper Rachel and the Law (No. 281). This may also give an indication of the birthright shift from west to east.

Three tribes were also given an inheritance over Jordan, these were half Manasseh, Reuben and Gad and some Ephraim and Dan also joined them in Gilead. Dan split into two as well in the occupation. Israel and Assyria will come out of Europe in the north, hand in hand, to reoccupy the Middle East also. We moved into Europe in the second century CE when the Parthian Empire fell and joined the rest of the Israelite-Hittite-Phoenician alliance in Britain and West Europe in the fourth century. The Bar Kochba rebels of Judah had gone on to America after the failure of the revolt in the second century. Look at the paper The Unitarian/Trinitarian Wars (No. 268).

Allen’s work of Judah’s Sceptre and Joseph’s Birthright misidentified the tribal movements and trivialised the issue. The US and BC in Prophecy, published by the Worldwide Church of God, merely reinforced the historical errors by plagiarising Allen’s work. The movement from Europe will be after the wars of the Fifth and Sixth trumpets. The last wars of the kings of the North and South are about to begin. Look also at The Seven Seals (No. 140) and The Seven Trumpets (No. 141). The movement will commence with the flooding of the Netherlands and the low countries in the not too distant future (See the paper Global Warming and Bible Prophecy (No. 218).

This is in reference to the allocation of the 24 elders. I realise there are 4 cherubim around God’s throne. I thought this would make 4 quadrants or areas of responsibility; therefore I would divide 24 by 4 and get 6 elders given responsibility under each cherub. The division might continue with the 12 judges and 12 apostles each also being allocated responsibility under a cherub, with 3 judges and 3 apostles to each quadrant. Would this be correct?

A: Yes, your idea is correct. Israel was divided as two divisions to a tribe. There were three tribes to a quadrant. The zodiac is a corruption of the divisions of the government which the tribes represent.

The East, and first, quadrant under the Lion which is of Judah is: Judah, Issachar and Zebulun. They are first in the order of march. Second is the South, or man system, of Reuben Simeon and Gad. Third is the Western, or Bull-headed system, which is Ephraim, Manasseh and Benjamin. Fourth, or last, is the Northern or Eagle system, which is also represented by a Scorpion and balances in judgment. These tribes are Dan, Asher and Napthali.

These are the rearguard of Israel, hence the sting in the tail and also the symbol of the serpents path. The Tabernacles and the priesthood move between the First and Second Quadrants. The position of the Ark is examined in the paper The Ark of the Covenant (No. 196). Look also at the papers The Meaning of Ezekiel’s Vision (No. 108) and The Government of God (No. 174). This structure will become the City of God. Look at the paper The City of God (No. 180).

Moses

In this verse (Ex. 32:19) it states that Moses broke the 2 tablets. Then he had to go back up to get them written again. Does this have any significant meaning? Is there more to this than Moses just getting mad?

A: Yes, this has great significance. The symbolism was that Israel would break the law and be unable to keep it in a state of sin, being divorced from God. The second time represented the new Moses who was to come as Jesus Christ, who would ascend to the Mountain of God and return with the Holy Spirit, which would lock the law of God in all our hearts.

That is why, when Christ ascended to the throne of God on the Wave Sheaf at 9 a.m. following his resurrection, he returned that day and breathed the Holy Spirit on the disciples and said, “Receive the Holy Spirit” (Jn. 20:22).

Would you please explain if Moses’ wife and 2 children went with Moses when he returned to Egypt to lead God’s people to freedom? Exodus 4:20 seems to indicate they were along on part of the trip; yet, Exodus 18:1-5 indicates that Jethro brought Moses’ wife and children.

A: Zipporah went down to Egypt with Moses and the two boys as we see in Exodus 4. She appears to have tried to prevent the circumcision of Eliezar and nearly had him killed because of that fact. She then did it herself to save his life and accused Moses because of it. The language in the texts is accusative. She was herself a descendent of Abraham, through the sons of Keturah, and should have known better.

Exodus 18:2 says that Moses sent her back. It was probably at this point in Ex. 4:26 that he sent her back to her father Jethro from the inn, thus she did not make it to Egypt. The meeting of Aaron and Moses in the next verse (Ex. 4:27) makes no mention of her or the boys. Nothing short of wholehearted spiritual strength would bring Israel out of this Exodus with their minds set on God.

In Exodus 14 it speaks of the hosts of Pharaoh. Who were these and do they have symbolic meaning?

A: The entire story of Moses and the Exodus is dealing with the nation, and also the fallen host that it worshipped and by which it was governed. The significance of this is covered in a paper on the Exodus called Moses and the Gods of Egypt (No. 105).

The entire structure of the Bible is allegory and parables dealing with the structure of the Plan of Salvation. You will also enjoy the paper Pentecost at Sinai (No. 115), which takes the Exodus on to Sinai and the giving of the Law. The next paper in that aspect is The Golden Calf (No. 222). Thus, we have both a physical host and spiritual host, which God dealt with through Christ. Look also at the paper The Pre-Existence of Jesus Christ (No. 243).

I need some information on the Red Sea parting. I once saw something about a scientific reason for this. Any biblical reference will be of great importance for what I am looking for.

A: For a long time scientists and people in general have been trying to explain away the miracle of Israel and the Exodus in the crossing of the Red Sea. Some linguists try to make it read the Reed Sea and place it as a marsh in the area of the canal. The Israelites allegedly marched over the marsh of the reed sea and the Egyptian chariots sank. However, that is not what the Bible says happened.

There is another version which places Pi ha Hiroth on the Gulf of Aqaba. It is asserted that the gaps in the mountains either side allowed the deluge to wash down massive amounts of soil and that there is a bridge under the water, some few hundred feet down. Thus, the sea was piled up on the sides of the underwater bridge and the Israelites crossed into Midian near Jebel el Laws in Saudi Arabia. The name means, “The Mountain of the Law” in Arabic. There is a video purporting to have been made at this site. We have no evidence of its authenticity. When we can send a team there, we will look for the crossing.

Which day of the First month did Israel start the seven-day march around the walls of Jericho?

A: Israel, under Joshua, crossed into the Promised Land on the tenth day of the First month, and was set aside to the Lord in circumcision on that day. They abode four days and on the Fourteenth day of the First month, they killed the Passover and ate of the old corn of Canaan on the First Holy Day of Unleavened Bread (Josh. 5:11). This act enabled Rahab to be counted by the scarlet thread on her lintels, and salvation was again extended to the Gentiles as part of Israel.

Joshua 5:13 says that “it came to pass that when Joshua was by Jericho that he lifted his eyes and there stood a man against him with a drawn sword.”

This is held to be between the 15th and 21st of the First month. We can assume that they kept the 15th as a holy day as commanded. We can make one of two deductions. The command of Christ as the Captain of the Host of God came to him when he was near Jericho. We might assume that the story is conjoint and that he spoke with Christ on the 14th day, and that the activities of the host took place from 15th Nisan and went for seven days. The Seventh Days were the Holy Days, and the walls went flat and the children of Israel entered on the last Holy Day of Unleavened Bread. This has merit in that the symbolism of the feast of Unleavened Bread is to remove sin, as malice and wickedness, from among us. The fall of Jericho is symbolised by this activity. The difficulty with this is that the major activity of the battle took place on a Holy Day.

We might conclude that this was done to show the victory of the host was enabled by the right conduct of Israel as the Church keeping the feasts of God. In this light, the case has merit. In the other view, we might say that the story is continuing; that the events took place over the Feast and the Last day’s activities took place on the day after the Holy Day. In which case, we overcome the objection but we lose the full power of the symbolism of the Battle and the purpose of the feast of Unleavened Bread.

The story is covered in the paper The Fall of Jericho (No. 142) but this aspect is not properly developed there. The seven days were most probably the seven days of Unleavened Bread from 15 to 21 Abib. The battle and victory took place at the end of the Feast. The end result is that the first day was 15 Abib, but it may possibly have been 16 Abib. It is discounted as being after the 21^st, as the full symbolism of Abib is lost.

Christ probably appeared to Joshua as the prototype on 14 Abib.

The fall of Jericho sounds a little like the book of Revelation with the marching around the city for seven days, and going around seven times on the seventh day. Is this coincidence, or is there a link here?

A: The actions of the Old Testament were a reflection of the New Testament and the Church. The entire story of the forty years in the wilderness and the taking of the Promised Land were a reflection of the forty Jubilees in the wilderness of the church.

Christ met Joshua, son of Nun of Ephraim, at the plain of Jericho as the captain of the Army of God, and he will come again to Israel to save them and place them again in their inheritance. The paper The Fall of Jericho (No. 142) deals with the similarities of which you speak.

Was there any significance to the red cords that Rahab was told to put in the window of her house so that the Israelite army would not kill anyone in her house?

A: The red cords were a symbol of the blood of the lamb that was on the doorposts and lintels of Israel in Egypt. Rahab had made a deliberate decision to affix herself to the body of Israel. She was the symbol of the salvation of the Gentiles. There was a mixed multitude that also joined Israel when they went out of Egypt.

The Lamb was her protection here, as it was in Egypt. Here he came as the captain of the Army of the Lord. He also gave the Law to Moses. The same thing was said to Joshua as was said to Moses: “Take off your shoes for the place where you are standing is Holy Ground.” Look at the paper The Fall of Jericho (No. 142).

Rahab was told to put red cords in the window of her house so that the Israelite army would not kill her or her family. Is this the same concept as the blood put on the doorposts of the Israelites’ houses on the first Passover?

A: Yes, but not many people make that connection. If Judah understood that, then they would all be converted. This is why we have to keep the Lord’s Supper on 14 Abib and the Night of Watchings on 15 Abib. That is why the first thing the pagans eliminated from the Church was the Passover, and substituted Easter using the bishops in Rome from Anicetus in 152 to Victor in 190-192. Once they did that, the Church in Rome was cut off from Christ and the rest was easy. Look at the paper The Quartodeciman Disputes (No. 277) and also the papers The Lord’s Supper (No. 103), The Passover (No. 98) and Sanctification of the Temple of God (No. 241).

Idols and Images

There seems to be a contradiction in the story of the golden idol or idols that Aaron either made or allowed to be made while Moses was upon the Mount. After the completion of the molten calf or calves, he said at Exodus 32:4 “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” Then Nehemiah 9:18 says they had made for themselves a molten calf, indicating a singular idol. Could you please clarify the difference?

A: Yes, this is another contradiction in the Bible, which serves to illustrate a lesson. Aaron is recorded as saying: “These be thy gods, O Israel” and Nehemiah says Aaron said, “This is thy god, O Israel.” Aaron is speaking of the earrings that were used in the construction, which were themselves amulets which were collected, and from which the calf was made.

Nehemiah’s reference is in the singular to illustrate it was only one idol made up from many individual amulets. The calf was allowed because it served as a teaching lesson and cleaned idolaters out of the priesthood. The nation was also cleaned of the amulets. The idolatrous purpose behind these protections for the orifices of the head is explained in the paper The Origin of the Wearing of Earrings and Jewellery in Ancient Times (No. 197). The story of the Calf and the theology behind it is found in the paper The Golden Calf (No. 222).

In reading further about the account of Israel making an idol while Moses was away, I am wondering why they chose to make a calf instead of say a lion or a bear or some other creature. Was there some particular reason why they chose to make a calf?

A: The calf was a symbol of the moon god, Sin. The horns, symbolised by the crescent moon, were also associated with the finger of Ashirat, which was another name for the deity associated with the feminine aspects, as Istar. The horns in Egypt were also associated with Hathor who was a symbol of fertility as a pregnant horned female. As the mother goddess she was associated with Isis and also Nut. Isis was the consort of Osiris and the mother lover of Horus, as was Easter (or Istar or Ashtoreth) of the Baal-Easter system. They are all part of the mystery sun cults.

The Trinity stems from this system as the Triune God and appears in Egypt as Osiris, Isis and Horus; in Palestine as Baal, Ashtoreth and the Morning star as the third element; and in Rome it was as Jupiter, Juno, and Minerva who was the virgin of the Immaculate Conception. These elements were transferred into Christianity in total by the fifth and sixth centuries. The term “Easter” comes from “Istar,” as does “Ostar” or “Ostara.”

The Minotaur of the Cretans is the same as the god Chemosh and Milcom (hence Malcolm) of the Moabites and Ammonites. The human sacrifices were offered to the god and sometimes cooked alive inside it. This is the origin of passing your children through the fire to Moloch. This Golden Calf was worshipped among the Irish Celts until the 5^th century and cannibalism is noted among the Scots in France during the same century. The details are found in the papers The Golden Calf (No. 222) and The Origins of Christmas and Easter (No. 235).

I heard that images were authorized based on John 3:14 “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.” The reasoning was that Christ approved the making and exalting of the brazen serpent, by which the Israelites were healed in the desert. I know Christ would never support worshipping an image but what is the correct understanding of the text?

A: Moses used the brazen serpent as a symbol to Israel that they had power over the serpents and it acted as a psychological prop for people who were bitten (cf. Num. 21:9). No one prayed to it or worshipped it. Moses was dealing with the problem of getting an uneducated people to a point where God could work with them. It was also a prophecy that referred back to the position in Genesis where the heel of the seed of the woman would bruise the head of the serpent and he would bruise his heel. This referred to the battle between Christ, as head of Israel and the Church, and Satan. It looked forward to the redemption of man by the elevated Christ who was to die for our sins. These papers are relevant: Moses and the God’s of Egypt (No. 105); Pentecost at Sinai (No. 115) and The Cross: Its Origin and Significance (No. 39).

Joshua

I am doing a report on the man Joshua in the Bible. I have several questions, but a lack of resources. I need a basic bibliography of Joshua’s life and how he did things. Can you help?

A: You can get an idea of the life of Joshua, and the symbolism of what he did and his environment, from looking at five papers for the background to the Exodus and the significance of what he did: The Passover (No. 98); Moses and the Gods of Egypt (No. 105); Pentecost at Sinai (No. 115); The Golden Calf (No. 222) and The Fall of Jericho (No. 142).

He was the son of Nun of the tribe of Ephraim. The concept of his name here means, “the Salvation of God (Yahoshua) comes through Endurance (Nun).” These were names of the Messiah. “Jesus” is a rendering in English of the Greek form of writing “Joshua.” It is correctly translated Joshua in English (see the paper Joshua, the Messiah, the Son of God (No. 134)).

He was a young man in Egypt who came out with Moses. He was one of the twelve spies and the only one of the twelve, along with Caleb of Judah, to enter the Promised Land. He rose to war leader of Israel and was chosen as Judge of Israel to enter the Promised Land. He took Jericho and then the cities mentioned in the Bible text in progression. He lived to 110 years of age. He was buried in his inheritance on the North side of the hill of Gaash on the border of his inheritance, which was the city of Timnath Serah in Mount Ephraim. The Septuagint adds to Joshua 24:30 that they buried the knives of stone with him that he used to circumcise Israel at Gilgal.

Look at the Book of Joshua for the details of the conquest and his life, as that is the most comprehensive account. You will find sketches of his life in the Bible dictionaries at your library. Interpreter’s Dictionary of the Bible is a good one and so too is ISBE.

I was reading the book of Joshua and saw a few things that were of interest. One was that when he was to take the people over the Jordan to the land God had promised them, he had a priest step into the Jordan and it was divided just like the red sea and the people went across on dry land. Does this prefigure baptism? Also they had to circumcise all the males again because they had wandered in the wilderness for forty years. Why weren’t they circumcised 8 days after birth? Joshua was instructed to take 12 rocks and make a memorial. Do the 12 rocks represent the 12 apostles?

A: Joshua is a very interesting text. The symbolism of entering the Promised Land was like that of Israel in the Exodus. The Passover brought them out of Egypt. This was a type of Christ, who was the Passover Lamb. They could have gone into the Promised Land when the twelve were sent to spy out the land but only two, Joshua and Caleb, were dedicated enough. These two symbolised Israel and Judah.

They then had to spend forty years in the wilderness before they were allowed to enter. That is the same as the Forty Jubilees of the Church in the wilderness. They were not circumcised so as to make a difference between the old generation, which refused to take up their inheritance, and the ones not part of the decision that were born in the wilderness. That represented the Church.

The Church has to be prepared once again for the coming of the Messiah, and so does Israel. The priest standing in the Jordan was symbolic of baptism. These people were brought through the Jordan and then circumcised into Israel and the Covenant. The circumcision here represents the rolling of sin from the Gentiles and from the nation of Israel. There were twelve stones left in the middle thread of the river. This is a boundary marker and the division of Israel and the world. There were twelve stones also taken as an altar at Gilgal.

There are thus two lots of twelve as twenty-four stones. These in two divisions represent the two aspects of the priesthood and the apostles and judges. The symbolism of what happened there and its relationship to the Plan of Salvation and the Return of Messiah is explained in the paper The Fall of Jericho (No. 142).

What is the meaning of the 2 spies hiding in the hill country for 3 days (Joshua 2:1-24)? There are many references to 3 days, i.e. sign of Jonah, etc.

A: It is another example of the two witnesses’ concept. We saw it with John and Messiah, and we will see it again when the witnesses get here. The two spies act as witnesses against the civilisation they are sent to spy out. In the last days, the two will stand for 1,260 days and then they will be killed by the world systems. They will lie in the streets for 3 ½ days and then be resurrected. Look at the papers The Fall of Jericho (No. 142) and The Witnesses (including the Two Witnesses) (No. 135).

Judges

What is the meaning of this passage (Jud 9:7-21) in reference to 4 different types of trees and other components of the text?

A: The trees of Judges 9:7-21 represent the trees of Israel’s power and the fourth false system of the Antichrist that is allowed to rule over it, and in the end destroys it.

Trees went forth, in the emphatic sense in the Hebrew, with great earnestness of purpose. (cf. Companion Bible n. to v. 8). The first is the olive, which represented Israel’s religious privileges and power (cf. Rom. 11 and Zechariah 4 re the olive trees). The Olive Trees are the power of witness of the nation of Israel. By the oil of its fatness, the nation honours God. In other words, the power of its witness was used to glorify God. But the spirit, who represented the trees, wanted it to participate in a false system of self-aggrandisement.

They asked the fig tree, which was the symbol of Israel’s national privileges (Mat. 21:19-20; Mk. 11:13, 20, 21; Lk. 13:6-9). This was its birthright promise. The fig held to its birthright under temptation of the host, who wanted to tempt it to defeat its birthright promise.

The vine was Israel’s spiritual privilege. For the vineyard of the Lord is the whole house of Israel (cf. Isaiah chap 5 and John chap 15). The word “leave” in v. 13 is “forsake” as in v. 11, and the concept is that of forsaking the power of the Holy Spirit through this temptation of the host and its false system. The wine here is “tirosh” or “new wine” which cheers both God and man. This is the wine of the Lord’s Supper and the Passover of the saints of God.

The bramble is the false tree of the Antichrist system and the false system of worship, which devours Israel through the fallen host and the Babylonian Mystery and sun cults. This is seen as devouring the false nation under the Antichrist system. This also can be seen from the concept of the story of Gideon. Look at Gideon’s Force and the Last Days (No. 22).

In Judges 19 we read about a situation where a Levite has a concubine that has been gone 4 months and he goes after her to reconcile after she has been unfaithful. It is quite similar to the time of Lot. The woman is raped to death by the sons of Belial then her man dismembers her and distributes the 12 body parts into all the coasts of Israel. Is there some symbolism here for us today and why did they not hesitate to turn the women over to these men as Lot was also willing to give his daughters?

A: Yes, there are some striking parallels in this story. The tempting conclusion is that the symbolism of the Levite is Christ, as elohim of Israel. The concubine from Bethlehem-Judah (a Jewess of Messiah’s clan) who was unfaithful was Israel that was taken in and repented as the church. Bethlehem-Judah was also of the Gentiles in Tamar and Ruth.

There are two periods of four whole months, which are two lots of 120 prophetic days. This was allowed to happen so that the message to the tribes would be understood. The tribe of Benjamin was the youngest and the “son of the promise.” Saul was also from Gibeah. The tribe was almost wiped out and then was allowed to be rebuilt by the stealing of the daughters of the tribes.

The Church was abused and murdered by the sons of Israel. Israel decided to rebuke Benjamin, but lost 40,000 men in two days. But Benjamin was destroyed except for 600 who formed a nucleus of the new tribe. The real message is that Israel paid a price for the treatment of the Church and the sons of the promise were also wiped out and then had to be built up at the expense of all.

Gideon

Would you please explain if Gideon had 70 sons (Jdg. 8:30) or 72 because Abimelech and Jotham were his sons and not accounted for in the dead of Jdg. 9:5? What is the significance of these numbers and systems?

A: Yes, the seventy represent the elders of Israel and the council of the Church. The Sanhedrin were always referred to as the seventy, but were always understood as seventy plus two. They represented the Council of God and were understood as having the two. This was depicted by the seventy with Eldad and Medad outside the tabernacle under Moses. Moses and Aaron also depicted the positions of Christ and God over the seventy.

This position was also seen in the Sanhedrin at the time of Christ, where the Seventy were supervised by the High Priest and his deputy (Annas and Caiaphas at the time of Christ). This later became the Nasi or prince and the High priest. Luke 10:1,17 shows that the seventy were ordained by Christ and sent out but the text in the Greek reads “hebdomekonta”[duo] or seventy[two]. Gideon represents the story of the church in the last days. Look at the paper Gideon’s Force and the Last Days (No. 22).

Samson

Was Samson’s power really derived from his hair, or did he just think so?

A: His hair was a symbol of the power of the Holy Spirit. Until the Messiah, the closest one could get to the elect was as a Nazirite under vow, and their hair was not cut.

Other than that, God conferred his power on individuals according to their selection as prophets or kings, such as David, or the elders of Israel, and the Judges. Now all men can approach God through Christ and be given the Holy Spirit. What they do with it determines their entry to the First Resurrection.

God also calls whom He chooses and predestines. These are the called and chosen of Romans 8:29-30 and they are thus justified and glorified. Many are called but few are chosen. Look at the paper Samson and the Judges (No. 73) for a fuller explanation of the operation of the Holy Spirit in the cycles and the explanation of some important parables.

Samson gave a riddle to thirty companions (Jdg. 14:12-14). Later Samson’s wife told them the answer, after which he got mad and went into town and slayed 30 men and took their festal garments and gave them to the companions. My question is this: Is there some kind of symbolism to this story?

A: The story points to the structure of the inner council of God and also to the salvation of the Gentiles. The council is comprised of seventy plus two. But the inner council is comprised of twenty-four divisional commanders or elders allotted to the four covering cherubim, in divisions and structures of two to a unit of twelve as were the high priests symbolising them; and then into quadrants of six in three units as were the tribes of Israel divided into quadrants of three making up twelve tribes (see Num. 10).

The Lamb and the Ancient of Days make up the inner throne council of the thirty. Satan was also removed from this council and will be replaced. The thirty garments are representative of the allocation of the Holy Spirit in power and the opportunity of salvation going to the Gentiles. If they had gone to God, He would have told them that out of the dead carcasses of the lion came the fruit or honey of the Holy Spirit.

The word “Essene” means “Bees” and this was the ancient religion of Assyria right up until the time of Christ, and was seen in the Celibate priests of the Baal-Easter system. Instead they ploughed with Samson’s heifer and he killed them and took the garments they already had. This was a warning to the demonic host as well. Look at the paper Samson and the Judges (No. 73); The Judgment of the Demons (No. 80); David and Goliath (No. 126) and The Pinata (No. 276).

Ruth

In the book of Ruth, Boaz represents Christ and Ruth the Church. Who does Ruth’s kinsman, who does not fulfil his obligation to marry her, represent? Is it Satan or someone or something else?

A: It is symbolic of Levi and Judah as a whole who failed the Gentiles because of their xenophobia, and also of Satan and the fallen Host who were given the responsibility for the Gentiles but failed to take them into the Kingdom of God as brides.

The elder kinsman is both Levi and Judah, and the Anointed Covering Cherub that was Lucifer. Look at the paper Ruth (No. 27) and also look at Lucifer: Light Bearer and Morning Star (No. 223) and Lost Sheep and The Prodigal Son (No. 199).

1Samuel

Would you comment on 1Samuel 6. Once again I noticed it contained the number 5. How did the Philistines have a concept of the guilt offering? Is there any significance regarding the cities and their religions? Also was the ark returned around Pentecost since they were harvesting wheat?

A: In this text in 1Samuel 6 we see the Ark receives its own divine title as “The Ark of Yahovah.” The Law was placed within the Ark, as the Law proceeded from Yahovah of Hosts to the entire Host through the Holy Spirit.

The Ark was captured after the Feasts of the Seventh month and was with the Philistines for seven months. The symbolism is this. Israel was to live by the law of God and protect the Law as Holy, Perfect, Righteous and Good Truth, which thing also is God.

The Ark was given to the Gentiles and they had it but did not live according to the laws of God and so the curses or the plagues of Egypt came upon them. In this way, they attracted the emerods and the mice, which were the plagues of Egypt. They got piles, in other words, and no doubt boils and other things, as well as the mice plague.

However, we know that the five cities of the Lords of the Philistines were all struck by the plagues and they were given until the Passover, and then the second Passover experienced during the Omer count and the fifty days to Pentecost, which is the Wheat Harvest.

So, the Philistines were given a chance at salvation. They were given the five months of grace, from the Last Great Day to the Preparation for the Sanctification of the Temple and the Passover, which they did not observe and so they were under judgment and the curses of Deuteronomy 28 came on them being under judgment. Look at the paper The Blessings and the Curses (No. 75).

They did not repent and take the First Passover, and then failing that the second Passover, as is provided by Law. Look at the paper Law and the Fourth Commandment (No. 256). This was to look forward to the opportunity, which was to be given to the Gentiles for the Law of God to come upon them as the Philistines were given charge of the Ark.

The five Lords had as witness against them the two plagues, which they symbolised in their votive offerings of emerods (haemorrhoids) and mice. These five cities of the Philistines were similar to the five nations that were later given the area of Samaria and Galilee. The five are a symbol of grace. By grace God conferred salvation on the Gentiles.

The Philistines failed to live by the laws of God and so incurred the penalties. They had literally to give up the Law of God and the Ark, symbolising the Holy Spirit that proceeded from God. They had to hand it back to those whose right it was. In this way, any Gentile who comes into the Church and does not live by the commandments of God is removed and cannot enter the Kingdom of God. If they do not speak according to the Law and the Testimony (Prophets), there is no light in them (Isa 8:20).

The Holy Spirit gave command to the priests of the Philistines as it commanded Balaam. Look at the paper The Doctrine of Balaam and Balaam’s Prophecy (No. 204). The Philistines knew what the religion of Israel was and had observed it first hand for centuries.

The result was also to stand as a witness to Israel. They asked for a sign that they might tell that it was the God of Israel that smote them with the plagues. It was to have gone up by the way of the House of the Sun, which stood on the border of Judah and Dan.

This is another reprimand for Israel, as they have been backsliders into the worship of the sun cults and Baal-Easter for millennia. They will not learn, even to this very day, for they are a stubborn and rebellious people, the whole house of Israel.

The cart came into the field of Joshua, which is the name of the Messiah, and the cart was used as fuel and the oxen were offered up as a sacrifice to the Lord God in that place called the House of the Sun Beth-Shemesh.

The Ark was set down on the Great Stone of Abel at Beth Shemesh. This is a reference to the Church that was begun with Adam, and the first sacrifices that were accepted as those of righteous Abel. The Holy Spirit had been given to the patriarchs, and the Church had been founded on the Rock that was God with the Ark representing the Holy Spirit. On this stone God would build His church through the Holy Spirit and on the foundation of the apostles with the chief corner stone who was Joshua, the Messiah, the Son of God. Look at the papers The Ark of the Covenant (No. 196); Doctrine of Original Sin Part 2 The Generations of Adam (No. 248) and Joshua, the Messiah, the Son of God (No. 134).

When David slew Goliath we are told that he picked up 5 rocks from the stream, one of which killed Goliath (1Sam. 17:40). Do you think there’s any symbolism to there being 5 rocks and not say 4 or 6 or 7 rocks?

Yes, there is a symbolism. The five rocks represent the five churches that make it into the Kingdom of God in Revelation, chapters 2 and 3. Two churches do not make it. These are Sardis and Laodicea, with only individuals of these organisations who triumph.

One of these churches is used by Messiah, here represented by David, to strike the giant of the world’s systems in the forehead, where is found the mark of its system. In the last days, truth and the well-aimed stone of David as the anointed King of Israel, who is yet to take up his crown, overcome this system. The symbolism of the religious structures of the world and the Philistine’s relationship to them is seen in the paper David and Goliath (No. 126).

What did King David achieve in his life? Why is his story important? How did God touch his life?

A: David was chosen by God to be King of Israel, and David was given the Holy Spirit to achieve that end. He was also placed in various positions and tests to provide lessons for all of us, as to the conduct of a man after God’s own heart.

He was used to make all preparations for the Temple of God. David prepared and then Solomon built the Temple. This was to serve as an illustration of the lessons of creation and the Plan of Salvation. The story of his battle with Goliath and the theological significance of that event are covered in the paper David and Goliath (No. 126).

The place of David in the Plan of God will be dealt with in the paper Rule of the Kings Part II: David (No. 282B). His time in history and the entry into Jerusalem is discussed in the paper Outline Timetable of the Age (No. 272). He is to be the king of Israel under Messiah as elohim, as are the elect from Zechariah 12:8.

1Kings

In Exodus 20:3 God commanded us not to make any carved images of anything. When I was studying 1Kings 6, especially verse 23 and on I see that Solomon made 2 cherubim of olivewood and carved others. Why is this? Also what is the significance of the cherubim, palm trees and the open flowers that were carved?

A: The Second Commandment is read in two ways. One is that no image of anything is to be made at all. The second way is that no image on anything that is to be worshipped is to be made. It is “thou shalt not bow down to it or worship it” that is conditional to the making of the image itself.

This is obviously the meaning, otherwise the instructions for the building of the Ark of the Covenant were in direct contradiction to the Second Commandment and Solomon’s actions here, and in the subsequent temple, are all in breach of the Commandment. So too, we see Ezekiel’s Temple is in breach of the Law.

Israel never worshipped any graven image or object, and the cherubim were no exception. It is from Ezekiel that we see the identity and purpose of the anointed Covering Cherubim. There were four of them. They are represented as the Bull-headed, Lion-headed, Eagle-headed, and Man-headed cherubim. They surround the throne of God. Look at the papers The Meaning of Ezekiel’s Vision (No. 108); The Government of God (No. 174) and Pentecost at Sinai (No. 115).

2Kings

From 2Kings chapter 2 is there any significance to the fact that just before Elijah gave his mantle to Elisha and was taken by God, that they went from Gilgal to Bethel, to Jericho, and finally to Jordan, each time Elijah telling Elisha to wait for him?

A: The Gilgal here is not the well known Gilgal near Jericho, but the one between Tibneh and Shiloh (cf. 4:38). In this case, it was a circle. The instructions were a test for devotion and the passage of the power. He had been foreordained, from his anointing, to follow Elijah and to slay those that Jehu did not slay. His devotion shows his progression and identification, and then his receipt of power after the taking of Elijah in the chariot of God. At each point, Elisha was met by prophets and told that his master was to go that day. The effect of all this was to establish Elijah in the eyes of the prophets, and as the key prophet of God.

Would you please explain why 2Kings 25:8 and Jeremiah 52:12 both seem to be describing the same event but have different dates listed? The same question follows with Jehioachin’s release from prison in 2Kings 25:27 and Jer. 52:31.

A: The word in Kings is that he came “to” Jerusalem on the seventh day of the month. He set fire to the city. Jeremiah says he came “into” Jerusalem. This is a bit like the fall of Jerusalem to the Australians and British in December 1917. The attack went in on the seventh, and it was taken by the eighth, but Allenby did not enter until the Australians had secured it and the contingents were in place on the eleventh of the month. This aspect has been examined in the paper The Oracles of God (No. 184).

In the case of the release of Jehoiachin the order appears to have been given on the twenty-fifth day but not carried out until the twenty-seventh. The texts of 2Kings 25:27 in the Septuagint and the Syriac say “and brought him forth out of his prison”. The text in Jeremiah does not say that. Thus, we must deduce that he was ordered released and that he did not take his place at the king’s table for two days. This was probably to rehabilitate him.

Esther

Do you think Esther 9:13 is a prophecy of the 10 men being hung after the Nuremburg trials?

A: This is an interesting parallel but not necessarily prophecy. The Book of Esther is certainly not just a story about Judah 2,500 years ago. Haman was an Amalekite. Agag was killed by Samuel in front of Saul because Saul had let him live. That activity looked forward in prophecy.

The wars of the Amalekites look forward to the days of the end at the end of the forty Jubilees in the wilderness. They were carried out just before Israel went into the Promised Land. Israel was forty years in the Exodus and then fought the wars of the Amalekites. Israel was forty Jubilees in the wilderness and then fought the wars of the 20^th century. The wars of the Fifth and Sixth Trumpets have still to be fought. Look at the papers The Seven Seals (No. 140) and The Seven Trumpets (No. 141).

Over that last period, from 1914 to the present, we have seen a drive for the defeat and extermination of Judah, and also of Israel. The Jews are not the Israelites. Judah is only one Tribe of Israel, and Levi is another while not all Levi is in Judah. The Holocaust was involved in the story of Esther and the hanging at Nuremburg was part of that story, but it has gone on for decades.

The Arab wars are also part of the process. Messiah will come to save those who eagerly await him. Judah will be converted in the last days at the very end. The explanation of the Story of Esther is in the paper Commentary on Esther (No. 63).

Job

Could you explain the significance of the fact that Job had 7 sons and three daughters? These numbers are repeated in that he had 7000 sheep and 3000 camels, 5000 oxen and 5000 she asses. These numbers must have important significance?

A: The round numbers 7, 3 and 5 are held to denote perfection and sufficiency according to Daath Mikra (cf. Soncino fn. to Job). This aspect also carried over into the function of the numbers in relation to the church. The seven spirits of God and the seven angels of the seven churches are accompanied by the three other candlesticks of Messiah and the two witnesses making the ten.

The seven churches have five only that are accounted worthy, and hence five is also the number of grace. The entire structure is one of plenty and sufficiency according to the purpose of God, yet these were allowed to be destroyed by Satan because they sinned. Look at the papers Symbolism of Numbers (No. 7) and Birthdays (No. 287).

The point is that of perfection removed through sin. Children are sanctified in their parents, but are killed through sin. God allows actions to be undertaken to test and deal with people in the faith. Job could not save his children because they were of age and they had taken up with a foreign religious system in the practices they were undertaking as Job knew, and hence the sacrifices.

This lesson is to the church and the nation. The nation is not protected in the birthright promises through idolatry. The Church is not protected in sin. Loss is made good also through faith and faithfulness. The break-up of the 5000 is through grace. The five and the five, wise and foolish virgins also are a consideration in the concept of the retention and loss of salvation.

Can you give me some insight on the book of Job? Was this Job also the Job mentioned in Genesis 46:13?

A: Yes, it is commonly accepted that Job is the son of Issachar mentioned in Genesis 46:13. It seems most probable that Job was in Midian and the friends seem to be Midianites. The work was most likely given to and written by Moses while he was in Midian, and formed the preparation for the Exodus and the writing of the Pentateuch. It may well have been the first book of the Bible written.

Psalms

Can you explain Psalm 82? Is the Psalm referring to the angelic host or the human elect?

A: The text refers to all the sons of God, both heavenly and human. He said he was a son of God and He quoted this Psalm in John 10:34-35 and said that Scripture cannot be broken. We are to all become elohim (cf. also Zech. 12:8). We are all to be sons of God and as elohim or gods. The text also speaks of the fallen host as judging unjustly (the poor here are the oppressed) as well because in 82:7 it says: “But you shall die like men and fall like one of the princes.” Thus, the unjust ones of the elohim are brought down to the pit and die like men and fall as any human prince. This theme is also taken up in Ezekiel 28 ff., and Isaiah 14.

In this text we are speaking of Messiah who stands as judge among the congregation of the elohim. 82:8 says, “Arise o elohim, judge thou the earth for thou shall inherit the nations.” This is Messiah, and the true version of Deuteronomy 32:8 (RSV) has Israel allotted to Yahovah as his inheritance when the nations were allotted to the sons of God. However, here all nations are part of the inheritance and so we see that all nations are to come into Israel and under Messiah. Thus, the entire host will come under Messiah as judge and king. Look also at the paper The City of God (No. 180).

Psalm 137 indicates that Israel’s captors required them to sing “one of the songs of Zion.” This seems like a strange request if you are conquering a people to ask them to remember their songs and the meanings of the song. Any ideas why this request of their captors?

A: The captives of Judah had been taken away, just as Israel had been taken away by the Assyrians under Shalmaneser in 722 BCE. The Babylonians were mocking them. The songs of Zion are the Psalms of the Lord. They were effectively saying, “Well, you were not protected by your God. Where is He now? Sing us a song to Him.” The purpose of captivity is to bring us to repentance and to a knowledge of the Lord God of Hosts. Each time we have fallen into the ways of the heathen we have been sent into captivity and that may well occur again very soon.

Proverbs

I have a question regarding the book of Proverbs, chapters 8 and 9. I’ve heard from people, that the wisdom in that book is Christ. Is that true? I always believed that it was talking about the Holy Spirit or one aspect of that Spirit. Some try to prove the eternal existence of Christ with that text. What is the correct answer?

A: Wisdom is rendered here in the feminine and was understood as the “Sophia,” Greek for “wisdom.” The Holy Spirit is the function or power of God, which confers wisdom. Kings (and princes) reign in wisdom through it, as the text says in verses 15 and 16. The Lord possessed wisdom in the beginning, before His works of Old. The text says: “I was set up from everlasting from the beginning before ever the earth was.”

The Trinitarians cannot use this as a text for the co-eternality of Christ, as it clearly says that wisdom was set up from everlasting: from the beginning. Thus, wisdom is a creation of God, whether it was referring to Christ or the Holy Spirit.

The text that refers to Christ is in verse 30:

“Then I was by Him as one brought up with Him and I was daily His delight; Rejoicing always before Him. Rejoicing in the habitable parts of His world” (Heb: tebel ‘arez and tr. earth in the KJV: See Bullinger fn. to v. 31 Companion Bible).

Whosoever finds wisdom finds life and favour from the Lord. This is the Holy Spirit, which is being spoken of, as the cosmology of the Bible depends on this force of God tying all the sons of God together from their generation.

Thus, for Christ to be one with God, he needed the Holy Spirit to achieve that and thus, the Holy Spirit is logically prior to the unity of the Host. The fact that it was removed from the sons of God who rebelled reinforces that fact.

The comments in chapter 9 place wisdom as a female building her house. She has hewn out the seven pillars. She has killed her beasts, she has mingled her wine and she has sent forth her maidens. She is the Church. The Holy Spirit is the Church because without it, the Temple of God cannot exist. We are that Temple. We are the house of living stones that is the Temple of God. She is the bride of Christ. Her maidens are the elect of the marriage supper. The seven pillars are the angels of the Seven Churches and are the seven spirits of God.

One could say that the invitation to come eat my bread and the wine, which I have mingled, refers to Christ. But remember that John says clearly that Christ had to go to the Father who was his Father and our Father and his God and our God. When he returned to the Apostles he was able then to blow the spirit on them and say, “Receive the Holy Spirit” (Jn. 20:22). The text explains itself.

The Fear of the Lord is the beginning of wisdom, and the knowledge of the Holy Spirit is understanding. “For by me your days shall be multiplied and the years of your life shall be increased.” From Proverbs 9:13, we are given the example of the foolish woman, which is the false church under the false spirit set up by the fallen Host under Satan. It is referred to in the New Testament (cf. 1Tim 4:1-2).

There is no doubt we are speaking of two women here and one was with God from everlasting and is the woman that is the Church. The concepts are explained in the papers The Holy Spirit (No. 117); Consubstantial with the Father (No. 81); The Development of the Neo-Platonist Model (No. 17); How God Became a Family (No. 187) and The City of God (No. 180).

I once belonged to a church, which taught that the main message of Proverbs 31 is that women should be subservient to their husbands. While I do agree that the head of the woman is her husband, I am beginning to think that there is more to Proverbs 31. What would you say is the main message in that text?

A: The king is Christ and the woman is the Church, and the Church is then comprised of men as heads of families, and women as the woman. The main message is that the church has to perform as a proverbs 31 woman at all times. The explanation of this text is given in the paper Proverbs 31 (No. 114). Too often the text is used by churches to silence women and deny their own responsibilities.

Ecclesiastes

Ecclesiastes 7:1 states “A good name is better than precious ointment; and the day of death than the day of one’s birth.” Could you explain why the day of death is better than the day of birth? This would seem to be the opposite of what most people would believe?

A: The celebration of birthdays is a pagan custom that came from the Babylonians. Look at the paper Birthdays (No. 287). The idea is carried on by the Satanists and the Stargazers, who use it as a fate determination and to elevate the individual above God and as a god. The Bible position forbids this view. Our destiny is to become sons of God. We await the resurrection of the dead so we can become sons of God in power through the Holy Spirit so God can become all in all (Eph. 4:6). Look at the papers The Soul (No. 92) and The Resurrection of the Dead (No. 143).

So, you’re saying that the day of one’s death is better than that of their birth because we are that much closer to the final destiny of mankind which is to be a son of God in power, as God becomes all in all? Interesting how Satan has deceived most of the world into celebrating their birthday while confusing them as to their destiny after the resurrection from the dead.

A: Yes, the Soul Doctrine and the invention of the great lies of Heaven and Hell are part of the deception of the false religious system he established.

PROPHETS

Isaiah

Does Pharaoh have symbolic meaning for the future exodus that is coming?

A: Sodom and Egypt are names for the nations under the demons. In this sense Pharaoh is a name for Satan, as is Tyre and Babylon. In the coming Exodus the demons under Satan will be bound. The Bible shows that Israel will march out of the north, hand in hand with Assyria, and a highway will be built from the north to Jerusalem and also from Egypt to Assyria (Isa 19:23). They shall all serve together, and Israel will be a third with them. They will all be blessed together by God and they will serve the Lord together from Jerusalem.

Isaiah walked naked and barefoot for three years as a sign to Egypt and Ethiopia that they would be taken captive, and the coast land would also be taken captive, naked and barefoot by the Assyrians (Isa. 20:3-6). In the final phase the breach will be healed and they will serve the Lord together at Jerusalem. Look at the paper Outline Timetable of the Age (No. 272); Trumpets (No. 136); The Day of the Lord and the Last Days (No. 192); The Seven Trumpets (No 141) and The Millennium and the Rapture (No. 95).

Who is being spoken of here in Isaiah?

Isaiah 65:1-6 I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name. ² I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts; ³ A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; ⁴ Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels; ⁵ Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day. ⁶ Behold, it is written before me: I will not keep silence, but will recompense, even recompense into their bosom,

A: There are two groups here. One group represents the gentiles of the church who seek God and obey His commandments. The other represents the nation of Israel, and those who associate themselves with it – those who know God but eat swine flesh and other abominations and burn incense on their hewn and constructed altars contrary to God’s Law.

These are the false priests of the false religious system who destroy the commandments of God and lead the people astray. They set themselves apart as holy from the people they lead. God says these people are an abomination in His sight, a smoke in His nostrils. To fully understand the ramifications of the text, you have to know where the ten tribes of Israel are found. Israel is not the Jewish people, but Judah is one of the twelve tribes of Israel. There are elements of Judah, which also fall into this self-righteous mentality. It stems from the Pharisees and entered rabbinical Judaism from that source.

The movement of the Tribes and their location is discussed in the paper The Unitarian/Trinitarian Wars (No. 268). The identity of these false priests and what happens to them is also discussed in the paper The Messages of Revelation 14 (No. 270).

Isaiah 26:14; 43:17 and Jeremiah 51:57 are used by some to claim that there are many that will not be awakened from the dead. To whom are these verses referring? Was it from a certain time frame only?

A: The text in Isaiah 26:13-14 refers to the Rephaim, who have no resurrection. They are the Nephilim of Genesis 6:4. Their identities are examined in the paper The Nephilim (No. 154). Jeremiah 51:57 refers to the fall of Babylon and the death of the host who are with them. This is not the same as the Rephaim in Isaiah. These people are put to sleep and are dead. However, the matters are examined in the papers The Judgment of the Demons (No. 80) and The Resurrection of the Dead (No. 143).

What is meant by purifying themselves in the gardens behind one tree? Why the reference again to eating swine flesh? What’s the significance of the mouse? (Isa 66:17)

A: The structure of the Mystery cults was around the Asherah, which was often an oak tree. Isaiah 1:29 commences this sequence and we see it in the texts in 57:5; 65:3; and 66:17. It runs oaks, gardens, oak, garden in the sequence. These are the places of worship in the Mystery cults. The oak leaf is also condemned in 1:30. The Asherah was a phallus and it was often used with a phallic implement.

The cutting of mistletoe and the other items associated with the solstice are part of this festival. It is the basis of Christmas and Easter. In the depictions of the mystery cults in the Roman frescoes there was also a kid. This appears to be the origin of the Bible prohibition of the kid seethed in the milk of its mother. A phallic implement was also depicted and that is why the mysteries were also popular with the women. The fertility rites associated with these systems came in as the Christmas and Janus festivals. They then went on through the Carnival and Shrove to Ash Wednesday, and then Lent, and on into the Easter festivities. None of it is Christian, and that is what God is condemning here. Look at the paper The Origins of Christmas and Easter (No. 235).

The mouse is ‘akbar (SHD 5909 pr. ‘akbawr) as attacking and hence a mouse as nibbling. There are twenty-three members of the family Muridae in Palestine, and we are unsure of the exact species. There was a cultic practice of sacrificing and eating field mice, and Maimonedes preserves the tradition that it was carried out by the Harranians. Haran was the centre of the Babylonian Moon cult from 2000 BCE, and hence the centre of the mystery cults. It was a centre of Lunar paganism down until Christian Times. (cf. Interpreter’s Dictionary of the Bible, vol. 2, p. 524). They worshipped the Moon God, Sin, and the Triune system of the Mother goddess, and the Easter and sun system. This same system penetrated Christianity. Look also at the paper The Golden Calf (No. 222).

The real problem is that Israel will not repent of this evil. The English speaking people, and the European Aryans, are wedded to their iniquity and to these pagan festivals.

The entire civil calendar of the USA is based on the pagan days of Human Sacrifice. It is impossible for it to be a coincidence. The administration has to be influenced by paganism and witchcraft at their decision making levels. God will deal with these people very soon.

Jeremiah

Jeremiah 4:15ff. seems to infer a prophet in the end times warning the nations and condemning false religions etc. How will we know when this prophet is among us? Is there a time sequence for this prophet?

A: The text refers to the voice from Dan that publishes affliction from the mountains of Ephraim. Warn the nations that “He” is coming and beseigers or watchers come from a distant land. The term in this text is not the same as the Watchers elsewhere and thus may not refer to the heavenly host.

The text is corrupted in some Bibles because of its implications. The fact of the voice does not mean it is a single prophet but rather it is a warning issued in the last days concerning the coming of the Messiah and may be a work of many people of the church. It is however a specific warning. The question has been examined in the paper The Warning of the Last Days (No. 44).

Ezekiel

Ezekiel 46:20 seems to say that animal sacrifices will be performed again in the Kingdom? Could this be possible?

A: Yes, it does and they will be performed. The killing of animals will be for the festivals and systems of worship on the Sabbaths and New Moons. Zechariah 14:16-21 shows clearly also that there will be meat killed and eaten in Jerusalem and the pots shall be holy to the Lord. Look at the papers: The Millennium and the Rapture (No. 95); Vegetarianism and the Bible (No. 183); God’s Calendar (No. 156) and Law and the Fourth Commandment (No. 256).

We read in Ezekiel chapter 26 about the destruction of Tyre by Nebuchadnezzar. In verse 21 it says that Tyre shall be no more and never found again. Yet, in Matthew 15:21, we find Jesus going to Tyre. How can this be?

A: Tyre was taken by Nebuchadnezzar after a thirteen year siege (Isa. 23:1; Josephus. A of J, x, 11, 1; Contr. Apion, i, 20). The prophecy began to be fulfilled then. The prophecy covers a period of time and deals with it as a declaration.

The fate of Sidon was different. Tyre was destroyed and was a promontory in the sea and she was made as a bare rock. The garrisons or pillars are visible even today in the sea. The area was known at the time of Christ and the text of which you speak says he went into the parts or regions of Tyre and Sidon. It is rendered “coasts” in the KJV. The text in Ezekiel is concerned with the fallen host as well, and Tyre typifies Satan and we see that develop over the texts in Ezekiel 28. The text in chapter 29 then goes on to deal with Egypt and its fall. See the paper The Fall of Egypt The Prophecy of Pharaoh’s Broken Arms (No. 36).

Is there a reason in Ezekial’s Temple that there are carvings of a young lion’s face toward a palm tree and a man’s face toward the palm tree on the other side?

A: Yes, there is a reason. The lion-headed and man-headed beings are the two living creatures around the throne of God. The palm tree represents Messiah, who was the tree Moses used to cleanse the waters at Meribah on the way to Sinai. In other words, we could not take of the Holy Spirit without Messiah.

The rebellion involved a third of the Host, but one area is only a quadrant thus, there had to be two quadrants involved in the rebellion. These are the manheaded and aeon systems. These two beings are to be replaced and the elohim, with Messiah, are listed in the Bible. They are Moses (Ex 7:1) and Abraham. The text that makes Abraham an elohim has been mistranslated so it is impossible to find except in the original Hebrew. Look at the papers The Government of God (No. 174); How God Became a Family (No. 187) and The Covenant of God (No. 152).

Most of the people that have entered Israel since the war do not keep God’s Law. How do you understand the following scripture?

Ezekiel 20:37-38 “I will make you pass under the rod, and I will let you go in by number. ³⁸ I will purge out the rebels from among you, and those who transgress against me; I will bring them out of the land where they sojourn, but they shall not enter the land of Israel. Then you will know that I am the LORD.” (RSV)

A: The Jews are only a part of Israel. There are nations of the ten tribes still out there who are greater and mightier than the Jews. In the last days there will be a second Exodus. This Exodus will make the first one pale into insignificance. It is mentioned in Isaiah (66:18-23).

This period sees the First Resurrection and then the breaking of the nations at Armageddon. After that event, the nations will be required to give up their Israelites from among them and they will be returned under the rod, as was Israel in the first Exodus.

Some that have already returned will be sent away into captivity. These rebellious will also die in the wilderness. The only people who will return will be those who keep God’s Law either physically or spiritually. All others will be allowed to die in the wilderness. Each will pass under the rod of judgment.

Those nations, which do not obey and send their representatives to Jerusalem each year at the feast of Tabernacles, will be given no rain in due season. Those that attempt to get around the law by irrigation, such as in Egypt, will be destroyed by plagues (Zech. 14:16-19). Eventually everyone will keep the Commandments of God and the Feasts, New Moons and Sabbaths.

The people who argue that the Law was nailed to the “stauros” in Colossians 2:14 will simply die. There will be no further discussion. That is Scripture, and Scripture cannot be broken. Look also at the papers Measuring the Temple (No. 137) and Law and the Fourth Commandment (No. 256).

Daniel

Could you explain to me Daniel 7:23-27?

A: The fourth kingdom is the “legs of iron” of chapter 2. This empire was the Roman Empire. It followed the gold of Babylon and the silver of the Medes and Persians and the brass of the Greeks and the Hellenised system. It went on into the feet of iron and clay.

The feet referred to the Holy Roman Empire formed in 590 CE and which lasted until the revolutions in 1848 ending in 1850 and being confined in 1870. The ten kings did arise and form part of this system. They persecuted the saints over the 1260 years of the empire. They first subdued the ten tribes by intrigue and treason after the fall of the Parthian Empire and the move into Europe (see the paper The Unitarian/Trinitarian Wars (No. 268)).

The feet also had ten toes, which formed the structure of the Alcvin twins or the “Thing” of Europe: The Parliament of the Aryans. In the last days this union forms a beast. This entire structure is the system of Antichrist, yet it claims for itself the power of God and uses that charge against others. This system wore out the Saints of the Most High over the 1,260 years, and in the 20^th century from WWI and the Holocaust to the end of WWII and the death of Stalin.

The system changed times and laws for its followers. The “three and a half times” of the 1,260 years is the same time as that in Revelation 12. The Church is pursued by the dragon, which tries to kill the seed of the woman. But the earth helped her and swallowed the Church so that it could not be identified and destroyed by this false religious system and the power of the dragon.

This system will establish a final empire for one hour, which will rule the world and then disaster will descend upon it. The kingdom will be given to the Saints in the final wars of the end. Soon Christ will come to save those who eagerly await him.

In Daniel 12:1-2 God tells us of a time when Michael stands up and there shall be a time of trouble unlike ever before. Then the Bible says: ‘at that time many that sleep in the dust of the earth will awake, some to everlasting life and some to everlasting contempt’. Which resurrection is this and what exactly does it mean to be raised to “everlasting contempt”?

A: This period is referring to the Day of the Lord and to the entire structure of the resurrection. The concept here of everlasting life means the restoration to the spiritual fold as sons of God. The words “everlasting” here are “owlam” (SHD 5769) meaning time out of mind or to the vanishing point from the concept of concealed.

The Hebrew word rendered “contempt” is actually two words, neither of which is confined to what we understand as contempt. The first one is SHD 2781 “cherpah,” meaning reproaches or shame. The second is “dera’own,” (SHD 1860) meaning abhorring, and in this sense it is contempt.

The view is that individuals will face judgment. The shame and abhorrence one feels when sin is made known is a very serious matter. We are healed by grace and the love of God. That does not mean we do not face shame for what we have done ourselves, and many will endure that knowledge as spirit beings and know that other spirit beings also know their sin.

That is why forgiveness is so central to the love of God. If we cannot forgive others, how can we expect forgiveness and, most importantly, how can we deal with shame that comes from perfect knowledge as a spirit being? The details of these processes are explained in the papers: The Soul (No. 92); The Resurrection of the Dead (No. 143) and The City of God (No. 180).

In Daniel 2:43 there is a statement about the toes of the image that says that “they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.” My question is who are the “they” being spoken of here, and what is meant by not mingling themselves with the seed of men?

A: These ten kings are also spiritual powers as the sons of God from Deuteronomy 32:8 who were allocated the nations according to the number of the sons of God. There were two cherubim, Satan and the Aeon and ten others making the inner twelve elohim of the fallen host. This was then also extended to seventy in the original.

This is a reason why Deuteronomy 32:8 was changed after the fall of the temple and the Jewish Hebrew MT is incorrect. One of the few Bibles that has it right is the RSV. Another is the Roman Catholic New American Bible. Thus, the government is that of the Antichrist over the entire period of its existence. It is the image of the beast of the Holy Roman Empire and then the union of Europe in the last days. This union is given dominion over the whole world and Christ returns to destroy it.

The demons are not allowed to mingle with the seed of men as they did prior to the flood. That happens within the Sign of Jonah and the fortieth Jubilee. “Their days” means the end of the time of the fifth and sixth power. Look at the paper Outline Timetable of the Age (No. 272).

Daniel 7:9-10 seems to refer to fire being at the throne of God. What is the symbolism of fire? There are so many items that come to mind: the burning bush, pillar of fire, walking on coals of fire, etc.

A: The fire is the spiritual power that issues from the Throne of God. As the Ancient of Days, He dwells in unapproachable light. No man has ever seen him, or can see Him. He alone is immortal (1Tim. 6:16). It is in this aspect, as the One True God and Creator, that He is seen as Judge of the Universe. He has given this power to Christ in judgment.

Fire is used to portray the spirits, and power of God, and also the demons that fell from grace before this throne. That is why the flame is so important in demonology, especially in the seats of its power, for example at Rome in the Temple of Vesta and among the curia.

In the book of Daniel, we read of the three friends of Daniel being thrown into the oven. Is there some kind of symbolism here, and if so what is it? Also, why three men and not say seven, or twelve?

A: The three friends were chosen with Daniel to show the captivity of Israel and its deliverance under persecution.

The Triune system is represented also in these three. They were taken by Babylon and given names of the Babylonian system and these three represent in their own way the elect called out under God’s protection. The Son of Man was sent to protect them. As Christ walks with these three in the furnace he walks with us now. The heat of the furnace has been raised and as it killed the guards there so it will kill the system in the last days.

There are so many references to lions in scripture. Do you have any idea why Daniel was thrown into a lion’s den versus some other kind of animal or other test?

A: Lions were the largest predators available to them in Mesopotamia. They used them for disciplinary reasons as far down as the Roman Empire. They did not feed them well so that they would tear their victims to death and eat them.

Many of God’s people were tested in this way and were torn apart by wild animals. Daniel had no way of knowing if God would protect him or not. The same was true in the furnace of fire. They said, “We do not know if God will save us or not, but we will not worship you.” In this case, the king pronounced his own judgment as he said, “Your God whom you continually serve, He will deliver you.” In this case, God did this as an example to the king.

The king was caught in his own laws. His decree could not be altered even though he knew he had been tricked into the plan to kill Daniel. The fact that King Astyages spent the night fasting for Daniel showed his respect, and God heard the prayers of the king. The people who sought to kill Daniel set the test.

The Bible position is this: “He who digs a pit for another, falls into it himself and catches himself in his own snare getting out” (Prov 26:27). These people were then killed and eaten by the same lions they sought to use to kill Daniel, as were their wives and children. This is a powerful lesson on the laws of God (see The Law of God (No. L1)).

Hosea

What is the meaning of the Door of Hope and valley of Achor in Hosea 2:15?

A: “Achor” means, “trouble.” The Door of Hope is Christ who is the door of salvation. The valley of trouble becomes the door of hope. This text must be compared with Joshua 7:24-26. Israel was burdened through the idolatry of some among it and one, Achan was stoned to death. The Lord’s wrath was stilled in that day and the valley of Achor also became a valley of hope to those who trusted in God through the Messiah. Look also at the paper The Fall of Jericho (No. 142).

Hosea takes the story of Joshua onward to the end days, and the idolatry that has permeated Israel through the Baal-Easter system will be removed. Israel shall be restored and they will call Yahovah, “Ishi” and “Baali” no more. For He will remove the names of these idolatrous gods from among us.

Joel

Could you explain Joel 2:23 for me? Some Bibles translate “early rain” as “teacher of righteousness”. Does this refer to Jesus and/or someone else?

A: Joel 2:23 is a prophecy that concerns Messiah and the Holy Spirit. The rainfall system in Israel was sparse and they were placed there in Canaan so that they were in direct relationship with God. The blessing of the rain was indicative of that relationship. That was in direct contrast to Egypt that relied on flood irrigation. The crops of Barley and wheat are reliant on the rains to develop their root system and then to branch correctly. The latter rain is necessary to fill out the corn for harvest. But it must not be too late other wise the crop is blackened.

Thus, the latter rain falls early in the first month to enable the Wave Sheaf and the subsequent harvest to be fully developed. Christ was the Passover lamb, but He was also the Wave Sheaf offering at 9 a.m. on the Sunday Morning. This also began the count to Pentecost of fifty days occurring on the Sunday at 9 a.m. fifty days later.

When Christ was presented as the Wave Sheaf, on the Sunday morning after the resurrection the previous evening (see John 20:17), He told Mary Magdalene to go and tell the disciples that he was going to His Father and their Father, and His God and their God.

Later that same day before dark, He returned and spoke to the disciples and breathed on them the Holy Spirit. This was the sign that He had returned with the rain of the Holy Spirit. Now this latter rain aspect has a twofold meaning. He was the Messiah of two advents. This was the former rain of the planting as well as the Passover of the harvest. The Omer count had begun to the wheat harvest, which harvest we are.

The latter rain will come with the Restoration of all things spoken of by Malachi. That process is commencing to be implemented now. In a few years, the witnesses will be with us and then the nexus of the law will be restored. Then the Messiah will come. Thus the latter rain is the final pouring out of the Holy Spirit on all mankind. It will take a lot of hard knocks to get there however, as most of humanity seems dedicated to destroying itself and ignoring God.

Micah

What is the meaning of: I set before you Moses, Aaron, Miriam? What symbolism do these individuals have when we read scripture? (Mic. 6:4)

A: Moses, Aaron and Miriam were sent before Israel when they were brought up out of the land of Egypt. The symbolism here in Micah 6:4 is that The Lord is expressing His controversy with Israel. He asks where has He wearied Israel? What has He done to us? He asks us to testify against Him. He brought us out of Egypt and He gave us leaders, priests, and prophets as represented by these three. He does nothing except that he warns His people through His servants the prophets first.

He reminds Israel of what the Moabites under Balak wanted to do and how they wanted to use Balaam, son of Beor. However, God was righteous. He also says that He requires us to do justly, to love mercy, and to walk humbly with our God. The rich among us use wrong measures and rob from the poor. The rich are full of violence and the inhabitants of our cities speak lies and are full of deceit.

He will smite Israel for the statues of Omri and all the works of the house of Ahab who served Baal-Easter. For this He will make us a desolation and a reproach. Israel still worships the Easter goddess to this very day. They are filled with the servants of Baal-Easter and the Khemarim, or black cassocked priests, who worship the sun cults and Easter. Their laws are not based on the law of God and they are changing them daily to this false European system. The inhabitants of the city are being spoken to in rebuke.

Chapter 5 speaks of the Messiah and His establishment of Israel. Chapter 6 deals with his rebuke of Israel. In this entire process, we see a span of 2000 years or forty jubilees. Messiah came, and Judah was given 40 years to repent but did not, and they were destroyed. The church was sent into the wilderness for forty jubilees, and a new order of Melchisedek was established. Messiah was at its head. In this period of time, Israel was given its birthright and will be brought to subjection before its God, and then the nations will be brought into it.

This period is covered in the paper Outline Timetable of the Age (No. 272). The papers Measuring the Temple (No. 137) and The Messages of Revelation 14 (No. 270) are also important to understanding what is happening.

Would you please explain the meaning of Micah 5:5. Who are the 7 shepherds and 8 leaders of men?

A: Micah 5:2-3 refers to Messiah and the meaning of that text is covered in the paper Micah 5:2-3 (No. 121). The text in Micah 5:5 refers to the invasion of the nation of Israel in the last days by Assyria. Isaiah 5:3 refers to the Church, which Christ has given up to the world until she has brought forth those of the elect who were predestined. Then, the remnant of Christ’s brethren shall be returned unto the children of Israel, which is also the Church.

At that time of the end, there will be a great tribulation and Messiah shall return to save those who eagerly await him. He shall stand in Israel as the great shepherd of Israel. The term feed means to tend as the flock.

Compare the following verses with this verse. Psalm 80:1; Jeremiah 31:10; Ezekiel 34:23; and importantly Genesis 49:24. He shall be great refers also to Psalm. 22:27; 72:8; 98:1; Isaiah 49:5,7; 52:13; Zechariah 9:10. The Hebrew regarding the Assyrian is emphatic. The terms regarding “When he shall tread in our palaces” can be compared with Isaiah 7:20; 8:7-10; 37:31-36;

The sequence as to what follows can also be compared with Isaiah 44:28; 59:19; Zechariah 1:18-21; 9:13; 10:3; 12:6. In the last days, the Israelite nations will be so weakened by treason from within and apostasy, that the Assyrian people will enter Israel. They will then turn to Messiah in repentance.

In the sequence that follows, there will be raised seven shepherds and eight principal men. This sequence is yet to be fulfilled. The concept of seven shepherds is akin to the seven angels of the seven churches. The eight principal men are akin to the judges in Israel as war leaders. The exact nature of this prophecy has not yet been revealed.

The time frame would indicate that this will occur probably in the next ten years. Seven nations under Ephraim will be galvanised with the eighth of Manasseh. The European system will again commence the war — WWIII. This time the English-speaking people will be destroyed by treason from within, through the agency of this European system. They will fight on their own soil for their very survival.

Messiah will return and the nations will be brought to repentance through their own almost total annihilation. Zechariah 2:8-13 shows that Yahovah of Hosts sends Yahovah to Jerusalem in the last days, and Messiah shall stand there to protect it. Judah will be restored in the last days, as will Jerusalem.

Isaiah shows that after this, Assyria and Israel will come hand in hand out of the north. In other words, Assyria will be brought to repentance as well. Have a look at the process in the papers Measuring the Temple (No. 137) and Outline Timetable of the Age (No. 272).

The text in Micah 5:7-8 shows that the remnant of Jacob shall be mighty as a young lion among the Gentiles at that time. There is a distinction between the land of Assyria and the Land of Nimrod in this text (cf. Gen. 10:8-10). The entrances mean the passes of the land of Nimrod.

In other words, we will be cleaned of apostasy and weakness through our tribulation and the saving strength of Messiah. In the last days, we will have gone through the process of weakening and strengthening. Manasseh fed of Ephraim, and now Ephraim must feed of Manasseh, but at the end time both will feed of Judah under Messiah.

Zechariah

When do you think this prophecy of Zechariah 14 will come to pass?

Zechariah 14:16-19 And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.¹⁷And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain. ¹⁸ And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles.¹⁹ This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.

A: After the return of the Messiah, the armies of the nations will be brought down to Armageddon and subjugated. Then the Second Great Exodus will occur. The system of the millennial structure will be set up at Jerusalem and the Law of God will emanate from there. All nations will be required to keep the Holy Days of the Bible (cf. Isa. 66:23) and send their representatives to Jerusalem for the Feast of Tabernacles and especially for the Reading of the Law in the seventh year. If they do not go up to Jerusalem every year, that nation will receive no rain and suffer the plagues of Egypt. This will take effect from the 121st Jubilee, which is the 41st since Messiah, and the 50th since the Restoration under Ezra and Nehemiah and the issue of what became the finalisation of the canon of Scripture, which we term the Old Testament. Look at the papers Outline Timetable of the Age (No. 272) and Reading the Law with Ezra and Nehemiah (No. 250). This is Scripture and Scripture cannot be broken. The cosmology of the Roman Catholic Church is borrowed from the pagans and Gnostics and has completely negated the doctrines of the original Church through their introduced traditions.

God’s Calendar

In some literature, there is reference to blowing a trumpet on the full moon. In searching the Strong’s Concordance, I cannot find the term “Full Moon” mentioned even one time. Do we ever need to determine when the full moon happens?

A: No, it is not mentioned but some try to make Psalm 81:3 say “full moon” when it is the “new moon” of Abib or the new year in Abib or Nisan that is meant as the solemn New Year feast of the First Moon. It is a New Moon. If the New Moon is correctly determined according to the conjunction, then the feasts will fall correctly anyway.

The Feasts are centred on and determined from the New Moons according to the conjunction. These aspects are discussed in the papers: The Moon and the New Year (No. 213) and God’s Calendar (No. 156). Some fall on the full moon but all are determined from the New Moon. The full moon has significance for paganism and non-biblical cults.

Due to the passage at Joshua 10:13 where it is said that the moon stood still for about a day, some have said that time has been lost and that we cannot determine the exact days that God set aside for worship. Does this fact cause any calendar concerns for us today?

A: There are a number of miracles in connection with the sun and the moon. 2Kings 20:11 and Isaiah 38:8 also show that the sun went backwards. Amos 8:9 says it went down at noon. Isaiah 60:20 mentions “no more going down.” It is darkened in Isaiah 13:10; Ezekiel 32:7; Joel 2:10:31; 3:15 and Matthew 24:29; Revelation 6:12; 8:12; 9:2; 16:8.

This miracle is to be performed again (Luke 23:44,45). Psalm 19:4-6 deals with the motion. The important thing to note is that at no time was it ever suggested by any of God prophets that the times had been lost or the days misplaced. The entire Temple period was regulated according to the Calendar and there was never any suggestion, from Joshua to the close of the Temple, that the Sabbath and other days had been misplaced. Christ was silent on the matter and kept the entire Temple calendar.

If a day had been lost, then He was presented as the Wave Sheaf on the wrong day and there are no firstfruits. There has never been any suggestion that the Sabbath is misplaced except for a few uninformed Protestants who try to make Sunday the Sabbath. An equally uninformed group in Islam are trying to make the sixth day of the week the Sabbath using exactly the same arguments as the Protestants do for Sunday.

You have commented on the number seven being significant. Is there any correlation of the 7 days of the week to God’s plan?

A: Yes, the number 7 is the symbol of perfect spiritual completion and it relates to the entire creation. The seven days of the week are also of that complete creation. The Seventh Day Sabbath is part of the Plan of God, as a perfect “Sabbaton” or week made complete by the reconciliation to God in the last day, which is the Sabbath. The Hebrews and Arabs always had the week ending on the Sabbath.

The seven-day week came into the Roman system from the Egyptians. The Babylonians began the corruption of the week with the seventh day being determined from the New Moon instead of being independent from it (cf. ERE, vol. 3, p. 63). Look also at the paper God’s Calendar (No. 156).

Jubilee

What is a Jubilee, and what if anything is its significance?

A: The Jubilee is the key cycle of fifty years in the calendar and the Law of God. The Jubilee determines the cycles of the tithe and of land ownership and control. It ensures freedom from oppression and slavery.

The Jubilee is a cycle of fifty years with the Jubilee year as the fiftieth year, but starting in the forty-ninth year with Atonement and lasting until Atonement in the Fiftieth. The Jubilee is blown at Atonement. The Law is read in the seventh year of the cycle and also with the Jubilee when all lands are returned to the lines of owners in the tribes. From the day after the Last Great Day at the end of Tabernacles the lands are then worked. That is so the harvest is ready again for the barley harvest at Passover and the Wave Sheaf Ceremony in Unleavened Bread. Look at the papers Law and the Fourth Commandment (No. 256); God’s Calendar (No. 156); Reading the Law with Ezra and Nehemiah (No. 250) and Tithing (No. 161).

We’ve learned that there are 7-year time cycles similar to the 7-day week and that the 7th year of each cycle is like the 7th day Sabbath where there is a rest. Then after 7 of these cycles, or at 7 X 7 (49) there is a special rest year called a Jubilee. How is the Jubilee year counted then? It would not start the next cycle as year 1 would it?

A: The Jubilee is counted as an eighth year of the cycle. It runs from Atonement of the Sabbath year to Atonement of the Jubilee year unlike normal years. This is so the restoration of lands can be made and the new holders can commence ploughing and sowing for the harvest at the Passover of the next and first year of the new Sabbath and Jubilee cycle. The cycle of the Jubilee is covered in the papers: God’s Calendar (No. 156); Tithing (No. 161) and Law and the Fourth Commandment (No. 256).

The Jubilee seems to be “blown” on Atonement (Lev. 25:9) and I assume this is a special observance during that particular 8th year. If it actually begins with Atonement then into which year do the first 7 months fall that occur just after the last day of the previous 7th year? Is it an extension of the 7th year or is this space of time not counted at all until Atonement? Could it be that the Jubilee functions start at Atonement and then extend partly into this New First Year?

A: In the 48th year of the jubilee cycle, which is the Sixth year of the Seventh Sabbath cycle, God gives a treble harvest. The next year in which this occurs will be 2025. The Sabbath year of the cycle starts at 1 Abib, like all normal years. From Trumpets the reading of the law is prepared, as we saw in the restoration of Ezra and Nehemiah. The Jubilee year commences from Atonement in the Sabbath year and continues until Atonement in the Jubilee year. At Tabernacles of that Sabbath year, the Law is read and the Jubilee festivities and the rest accorded to the lands and trees occurs.

From the blowing of Atonement in the jubilee year, all lands revert to their owners. Only the houses in towns can be sold in perpetuity. After the Last Great Day following Tabernacles all the restoration is put in place. This is termed the eighth year for the purposes of calculation. This period of five months is used for ploughing and sowing so that the first harvest can occur in the month of Abib of the first year of the new cycle. Look at the papers: Tithing (No. 161); Law and the Fourth Commandment (No. 256); Reading the Law with Ezra and Nehemiah (No. 250) and God’s Calendar (No. 156).

In a previous question it was said the Jubilee year is from Atonement to the next Atonement or in the fall of the year. Stored crops are eaten and there is no planting or tithe paying. What happens to the next five months and are they in the 50th or the 1st year of the next cycle?

A: The Bible says that they were in the eighth year of the cycle, which is the Jubilee year. However, the actual Jubilee itself is blown from Atonement to Atonement, which is why there is a treble harvest year in the 48th year of the Jubilee cycle, to enable this extended period of rest. The preparation for the harvests must be undertaken after the Last Great Day of the Feast cycle in the Seventh month, and so that period is normal for agricultural purposes. The structure is examined in the papers Law and the Fourth Commandment (No. 256) and Tithing (No. 161).

When does the Jubilee end? Are there different jubilees for different kinds of people?

A: There is only one true jubilee–the jubilee of the Bible. It is fifty years in duration and consists of seven seven-year cycles with the fiftieth year as the jubilee. The jubilee is also called the Acceptable Year of the Lord and was declared by Christ in 27 CE, the year he was baptised by John. The determination of the jubilee year is made from a number of Bible references. Look at the paper Law and the Fourth Commandment (No. 256).

The jubilees occur in the years 27 and 77 of each century of the current era, and the years 24 and 74 BCE. The reading of the Law occurs at each Sabbath year and in each jubilee. The jubilee is declared or blown from Atonement of the Sabbath to Atonement of the Jubilee year. Look at the paper Reading the Law with Ezra and Nehemiah (No. 250).

In that year, all lands are to be restored and the jubilee acts as an eighth year of the cycle. From the end of the Last Great Day of the Feasts of Tabernacles, the lands are ploughed and sown for the Harvests of the next year in Abib and through to the Wheat Harvest at Pentecost.

New Years day begins on 1 Abib approximating March of the Pagan Roman Calendar. This is explained in the paper The Moon and the New Year (No. 213). The calendar is set by God from Creation and is essential for the correct system of worship. Look at God’s Calendar (No. 156). The year 2000 is an invention of man and is not a jubilee year. Look at the paper The Significance of the Year 2000 (No. 286).

Feasts

We are told to keep the holy days of YHVH-where He places His Name. In this world today with all the confusion in the churches how can we really know where He places His name for His feasts?

A: Finding a place where Yahovah has placed His name is the same commandment to discern the body of Christ for the Passover. We are all commanded to discern the body of Christ in order to take the Lord’s Supper and Passover sequence with that body. To do that we normally examine which church is faithfully adhering to the doctrines of the Original Church of God. In the past, that has been fairly easy as we have normally been underground and persecuted but faithful to the truth.

The Doctrine of the nature of God was readily understood, and Christ was understood to be the Great Angel of the Old Testament who gave the Law to Moses and was never confused with the One True God. This century the Hillel Calendar was introduced from Judaism in some branches, which has made it even more diverse.

The task is fairly simple on the face of it. You have to find the people on the planet doing what the Church has done for two thousand years; keeping the original Calendar with all the Sabbaths and Feasts (including the Wave Sheaf service and New Moons) and worshipping the one True God in the name of His Son, Jesus Christ.

Once you have found them, you have found the place where God has placed his hand and where Christ will be for the Feast. Nothing has changed — there are just more errors and confusion in the last days. The work by Samuel Kohn, Sabbatarians in Transylvania will show you what the church was doing at the Reformation in Europe. We are still doing the same thing.

If the men of Israel were to go to Judea at least 3 times a year, on Passover, Tabernacles, and First Fruits, and now Jesus is our Passover and Pentecost is our First Fruits, that leaves Tabernacles as the required Feast right? Why do we have a weekly Service to hear the word? What did the men of Israel do the rest of the year? We should only have to go to services 2 or 3 times a year.

A: The commanded assemblies of God are in Leviticus 23 and the New Moons in Numbers 10. The Sabbath is the first commanded assembly and feast of the Lord. Thus, it precedes the others and all the commanded assemblies of God flow from this text and the Fourth commandment. The New Testament church had to keep Pentecost at the right place and time together otherwise the Holy Spirit would not have come upon them. The weekly Sabbath was kept by the New Testament church; and so were the New Moons. They also kept Passover and Unleavened Bread, the Wave Sheaf, which is the first of the First Fruits, Pentecost, Trumpets, Atonement, Tabernacles and the Last Great Day. Acts shows they kept the feasts. Colossians 2:16 shows they kept the Sabbath, New Moons and Feasts and were not to let anyone judge them in how they kept them.

The Bible is quite clear, Christ will enforce the Sabbaths, New Moons and Feasts when He returns, and if you do not keep them you will die of starvation or the plagues of Egypt (Isa. 66:23; Zech. 14:16-19). The Witnesses will be the first to address this issue when they get here and Elijah restores the Nexus of the Law and restores all things. Then all debates are over.

What exactly is the ‘fat of the feast’ mentioned in Exodus 23:18?

A: The fat of the feast in this context is the same as that used for the command to eat the fat and drink the sweet in the Restoration of Ezra and Nehemiah (Neh. 8:10). It has nothing to do with the consumption of, or usage of animal fat. It is the concept of the fat and sweet of the feast being distributed, and the offerings taken as soon as the feast is commenced. Thus, the Levites and the poor can eat.

That is why there are only three offerings, one at the beginning of each feast season. The Second Tithe is also used for this activity as we see by Nehemiah’s command on the Day of Trumpets. The fat of the feast, the offerings, are not to remain until the morning. In other words, they are to be collected and used, being distributed to the poor so that they may also enjoy the feast in a timely manner.

Pentecost

What day is Pentecost?

Many Christian churches, that observe God’s holy days, calculate the day of Pentecost by counting fifty days from the day after the weekly Sabbath that falls within the days of Unleavened Bread. This is the Wave Sheaf Offering (Sunday) which commences the countdown to Pentecost (Lev 23:15-17).

The early church kept Pentecost on a Sunday. Only the Jews kept a Sivan 6 and only after the Temple was destroyed. See the paper The Wave Sheaf Offering (No. 106b).

What is the meaning of Shavuot?

A: Note: Shavuot = Feast of Weeks or Pentecost.

“Unlike all the other Holidays in the Tanach [Hebrew Scriptures], the Feast of Weeks is not given a fixed calendar date but instead we are commanded to celebrate it at the end of a 50-day period known as “The Counting of the Omer” (Shavuot being the 50th day). The commencement of this 50-day period is marked by the bringing of the Omer Offering in the Temple as we read, “And you shall count from the morrow after the Sabbath from the day you bring the Omer [Sheaf] of Waving; seven complete Sabbaths shall you count… until the morrow of the seventh Sabbath you will count fifty days… and you shall proclaim on this very day, it shall be a holy convocation for you ” (Lev 23,15-16.21).”

In late Second Temple times a debate arose between the Boethusians and the Pharisees about whether the “morrow after the Sabbath” [Heb. Mimohorat Ha-Shabbat] refers to the Sunday during Hag HaMatzot [Feast of Unleavened Bread] or the second day of Hag HaMatzot (i.e. the 16th of Nissan). Like the Boethusians and Ancient Israelites before them, the Karaites count the 50 days of the Omer from the Sunday during Hag HaMatzot [Unleavened Bread] and consequently always celebrate Shavuot on a Sunday.”

The quotation above is taken from the Karaite Jews:

www.karaite-korner.org/shavuot.shtml

The Karaite Jews follow the Judaism of the Sadducees. It doesn’t matter that Paul was a Pharisee; it was the Sadducees who were in control of the Temple. The explanation of the Karaites also follows the Church and the Ancient Temple system as well as the Samaritans.

Trumpets

I read the paper Trumpets (No. 136). I see that trumpets were blown at this commanded assembly. Were trumpets blown at other times as well?

A: Yes, they were. The trumpets were blown on New Moons and feasts in various forms. It is a good exercise to look up “trumpets” in Strongs and then look at when they were commanded. Also look at the papers God’s Calendar (No. 156); The Holy Days of God (No. 97) and The Moon and the New Year (No. 213).

Should the Feast of Trumpets be called the Feast of Shofar or Yom Teruah, Day of Blowing? Using The Interlinear Bible (Hebrew, Greek, English)

A: Leviticus 23:24 (Hebrew) In the month seventh, on the first of the month (2320) shall be to you a Sabbath (7677) (Sabbathown) reminder (2146) SIGNALLED (8643) a gathering (4744) holy (6944)

Leviticus 23:24 (English) In the seventh month, on the first of the month, you shall have a Sabbath, a Memorable Acclamation, a holy gathering.

Numbers 29:1(Hebrew) And in month the seventh, on the first of the month, a convocation holy shall be to you any work of service not shall you do; A DAY (yom) OF BLOWING (8643) [the trumpet] (included, but no Hebrew word or number for it) it shall be to you. 8643 Teruah (Teruwah) a type of blowing. 8643 comes from 7321, split the ear, blow an alarm, shout. Cry (alarm, aloud, out) destroy, make a joyful noise, smart, shout sound an alarm, triumph.

I am finding the use of the word Trumpet is mostly translated as Ram’s Horn in the Interlinear Bible…the shofar. Trumpets…. 2689 Shofar…7782. Is the Shofar as well as the Silver Trumpet to be blown? Is the blowing…..the sounding of the alarm to awaken us to the coming events of Atonement and Tabernacles?

A: Trumpets is a New Moon. The sound of the ram’s horn is heard by those keeping the New Moons. The Day of Trumpets is a traditional term applied to the festival. It is also a New Moon and so the double sacrifices were applied to this day and also the New Moon instruction. 3117 is prior to 8643 in Numbers 29:1 and Green translates this as “a day of blowing of the trumpets.” We say Day of Atonement or Yom Kippur but, as we are English speakers, we say Day of Atonement more often and it conveys meaning to us. The word “teruwah” means a “clamour” or “acclamation” or “battle cry” and especially of the clangour of trumpets as an alarm. The word carries with it the implicit meaning of raising an alarm as a battle sound of trumpets. The use of trumpets occurs elsewhere in Numbers.

In dealing with Trumpets we must always bear in mind that it is a double Holy Day and the New Moon activities are also carried out. Look at the papers God’s Calendar (No. 156); The New Moons (No. 125); The Holy Days of God (No. 97) and Trumpets (No. 136).

Many times I’ve heard of Trumpets or the beginning of the 7th month as being celebrated as the Jewish New Year. I am wondering if this could be true and whether the Jews have always had this for their New Year?

A: The Day of Trumpets has always been celebrated in the Temple Calendar, but it was not the New Year under the Temple system. According to the Mishnah, we see it intruding in as a New Year, beside the New Year of 1 Abib or the First Month. The festival of Rosh Hashanah, which modern Jews keep, did not enter Judaism until the Third century of the current era. Rabbi Samuel Kohn makes this comment as proof of Jewish influence on a Sabbatarian sect in Europe after the Reformation. This is contained in the work Sabbatarians in Transylvania, CCG Publishing, 1998 which is available from the CCG offices in USA and Australia.

The effect of the Hillel Calendar of 358 was calculated to enshrine the postponement system in the Jewish calendar. It effectively made the Babylonian New Year the means of determining the beginning of the year and effectively moved the New Year, and hence all the Holy Days, out by one or two days. Consequently, Judaism rarely keeps the true calendar. Look at the papers God’s Calendar (No. 156); The Moon and the New Year (No. 213) and The Calendar and the Moon: Postponements or Festivals? (No. 195).

Atonement

Since every word of God is given for a reason what is the meaning of the Day of Atonement from Leviticus 23:27 and following?

A: Atonement points toward the reconciliation of the Nation and the planet to God in Messiah. The Azazel goat, being placed in the wilderness, is the symbol of binding Satan for the millennial system. This aspect is covered in the paper Azazel and Atonement (No. 214). The High Priest firstly performs his duties in linen symbolising the priest Messiah of the First Advent. After the atonement is undertaken, the High Priest then changes into the royal garments of the High Priest symbolising the King Messiah at the return of the Messiah and in the Second Advent. Look also at the paper Atonement (No. 138).

It appears that Messiah paid the tribute tax on Atonement from this text (Ex 30:11-16). If that is correct is it because he kept the entire law, which required it to be paid even though he was to be the ransom, atonement, kaphar?

A: Yes, this was the didrachma or half shekel tax of Exodus 30:11-16. It is shown here that we are free but, so as not to cause offence and break the law before his death and atonement, the tax was collected in this way to show us that he paid it for us. This text shows we are forbidden to take up a collection on Atonement as it is an affront to the atoning sacrifice of Messiah. Only three offerings a year are authorised under the law.

Regarding Exodus 30:13 “This is what everyone who is numbered shall give: half a shekel according to the shekel of the sanctuary (the shekel is twenty gerahs), half a shekel as a contribution to the Lord.” Does this mean the person gave a full shekel and 1/2 shekel went to maintaining the sanctuary and the other 1/2 shekel was a heave offering to the Lord?

A: No, only one half shekel was given in this tax. It was reduced to a third of a shekel under the Babylonian captivity as the shekel then was thirty gerahs according to their system of weights and measures. This tax pointed towards the Salvation of Messiah who paid our tax for us as an atoning sacrifice. That is why it is forbidden to take up a collection on Atonement in any Church. It is a census tax under ancient Israel and hence, forbidden to Judah as well and it was paid by Christ and hence forbidden to Christians as well. The early Church kept this day as we see from Acts 27:9.

No. 098

The Passover

Timing and Significance

Distinguishing the Passover from the Pagan Easter

The Significance of the Last Supper

Temporary Accommodation required for the Passover

Method of Preparation of the Passover Meal

Sections and Timing of Unleavened Bread

Error in understanding the Passover

The Wave-Sheaf Offering

The Passover Meal

Time and Place of the Passover

The Exodus as a Military Withdrawal

The Last Holy Day of Unleavened Bread

Prophecy in the Passover

Dispersal of the Passover Sacrifice

The Essene Meal

Yadin says that:

Appendix A

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Appendix B

Appendix C

Contents

One True God:

Spiritual Creation:

Physical Creation:

The Law:

Daniel…Daniel 12:1-2;-2:43;-7:9-10;-Daniel and 3 in oven-Lion’s den

Hosea…Hosea 2:15

FAQ Old Testament

One True God

Lucifer

Angels

Nephilim

Adam and Eve

Noah

Tower of Babel

Abraham