2

Copyright:

This study was written by Kevin A Bitterman and the copyright is given to Yahweh. He will give unto him
that is athirst of the fountain of water of life freely (Rev. 21:6). Therefore, if you feel that this study may help
someone else with their search for the truth you may make as many copies of it that is required so that others may
benefit freely as well.

Because what Yahweh has to offer is free (Isa. 55:1-3) the distribution of this work by the author is free (Pro. 23:23)
and anyone who so desires to pass it along to others also must give it freely, without obligation (Mt. 10:8). No gain
of any sort is to be received by the person who chooses to pass this work on to others other than the blessing that
will be received from giving. (Acts 20:35)

Should you decide to pass a copy of this document to others I do stipulate that you pass it on to them in its entirety
so the context of this study is kept intact and so the reader that it is passed on to will know who to contact with
comments, suggestions, or concerns. No alterations are allowed so that the context will not be changed. An
infringement on this copyright will be a violation of the 8th & 9th commandments. However, segments of this work
may be used if permission is granted after asking.


First Edition: Edited by Kevin A Bitterman 02/20/12
The 1st Day Of Unleavened Bread & The Day Of The Passover Sacrifice Are One And The Same Day, The 14th!

Updated Edition: Edited by Kevin A Bitterman 5/29/13
The 14th Is: The Day Of The Passover Sacrifice & The 1st Day Of Unleavened Bread
The 14th Is: A Day of Holy Convocation


Because of my inability to perfectly form sentence structures and paragraphs some will use my editing skills against
me. Nonetheless, I have done the best I can do. There are some who have made the statement that they rarely have a
problem understanding what my points are. Nevertheless, it is my prayer Yahweh gives me the ability to express to
you what I understand to be true whether you agree with it or not, and if you find errors in grammar or punctuation
and wish to point it out I will appreciate it and will take no offence to you doing so. Any help I receive is
appreciated and helps me continue to learn. Also, if there are things that I have overlooked that will strengthen the
viewpoint of this work I would appreciate your input on that too, or if it turns out that you are critical of this work
then constructive criticism is encouraged. I am not of the opinion that there is nothing that I have overlooked or
misunderstood, or that I cannot be wrong.

Furthermore, although it has been stated that I over explain some things, I believe an under-explanation is
incomplete. (2Tim. 4:5)

Thank you!



Contact Information:

Mailing Address: Kevin Bitterman
331 E. 12th St.
Loveland, CO 80537

Email: Yahuyahweh@yahoo.com

Phone: 970.672.3123

3

Scriptural Quote Notations:


Scriptural quotes:
In general Scriptural quotes come from the electronic software, e-sword. The 1769 King James Version of the Holy
Bible (also known as the Authorized Version) was used (KJV) for the English translation, unless otherwise noted.
This same version can be used with Strongs Numbers and is the version used when the Strongs Numbers are
included within the text.

When using Hebrew the unpointed Tanach from the Masoretic text was used and the unpointed Tanach from the
Masoretic text with embedded Strongs Numbers was used. The software for these electronic versions can be
downloaded for free at e-sword. At e-sword.net there are multiple electronic books that can be downloaded for free:
Bibles, Commentaries, Dictionaries, Graphics, History books and more. Their website is, http://e-sword.net. When
the pointed Hebrew was used the Version ID: WTT [from the electronic edition in the software package, Bible
Works 7] was used. Description: BHS Hebrew Old Testament [4th ed].


When coming across the word, Jehovah, in Scriptural quotes, Yahweh was used instead.
Jehovah is an improper transliteration of our heavenly fathers name, Yahweh. Therefore, Yahweh is used
throughout this study, and the Scriptural quotes that are quoted in this work where the improper name Jehovah has
been used, or where God, GOD, LORD and Lord have been rendered in place of his name, his proper name, Yahweh,
has been restored in those quotes.


When coming across the word, Jesus, in Scriptural quotes, Yahushua was used instead.
Jesus is an improper transliteration of our saviors name, Yahushua. Therefore, Yahushua is used throughout this
study and the Scriptural quotes that are quoted in this work where the improper name Jesus has been used his proper
name, Yahushua, has been restored in those quotes.


When coming across the word, God, in Scriptural quotes, Elohim was used instead.
God is a poor translation of the Hebrew word, Elohim. Elohim has a singular-plural meaning rather than simply
being singular like the word God. Like the word family is one (singular), but it is one as in a unit (plural), the same
is true of the word Elohim. However, the word God does not carry across that same meaning and therefore is a poor
translation of the word Elohim. Therefore, for a better rendition of the original word, Elohim, it has been restored
throughout this study and in the Scriptural quotes where the word God was translated from the word, Elohim.


Other words that were not directly quoted as found in the King James Version:
Within the Scriptural quotes words such as: Messiah, stake, and impaled were used instead of: Christ, cross, and
crucified, because of personal preference. The use of these words would not change the context of any verse of
Scripture quoted.












4

Table Of Contents

Purpose Of This Article 6 Chapter 7
Comparing The Hebrew 36
Chapter 1 Like The Days Of The Week begin at Ereb
The Passover Is To Be Kept () So Do The Days Of Unleavened Bread 36
In The New Covenant 8 The 10th Day Of The 7th Month
A High Priest, Forever, Begins At Ereb 39
After The Order Of Melchizedek 8 The Passover Is Sacrificed At Ereb () 40
The Passover Is Not Yet Fulfilled 9 The Passover Observance Is Kept
The Context Of Colossians 2:16-17 9 On The 14th Day At Ereb () 40
The Sabbath Commandment The Days Of ULB Begin &
In The New Testament 10 The Passover Is Sacrificed
The Sabbath Wasnt Done Away With 12 On The 14th Day At Ereb () 41
Written With Our Creators Own Finger 14 From Ereb Unto Ereb () In Lev. 23:32 43
Paul States, Let Us Keep The Feast 15
The Apostles Kept Pentecost Too 15 Chapter 8
The Sabbath & Feast Days Verses From Even Unto Even 45
The Traditional Holidays & Sunday 16 The Even/Evening Is Mentioned
3 Times In Leviticus 23:32 45
Chapter 2 Unto/Until! 46
1st Day of Unleavened Bread, The 14th 18 The DAY Of Atonement 47
Our Saviors Example 19 Byn Ha Erebim Begins The Day,
Ba Ereb Ends The Day? 48
Chapter 3 Proof Of An Evening At The
7 Days of ULB Not 8 22 End Of The Day In The NT 50
Days of Convocation: The 1st & 7th, All Scripture Is Yahweh Breathed 51
Not The 2nd & 8th 23 Culture 51
Yahushua Buried Before Day Ended 53
Chapter 4 Between The Two Evenings 53
A Close Look At Leviticus 23:1-8 24 Help Words 54
The Hebrew Words Md and Chag 25 Lev. 23:32 Doesnt Place An
The Day Of Holy Convocation Is A Md, Even At The End Of The 9th 56
The 15th Is A Chag 27
Why Is The 15th Mentioned? 28 Chapter 9
Comparing Ben Ha Erebim
Chapter 5 With Ba Ereb 59
The 14th Is A Md, A Day Of Holy Numbers 9:5 & Joshua 5:10 59
Convocation, Not The 15th 29 Exodus 12:6 & Deuteronomy 16:6 61
The Md Of Men 30 Byn Ha Erebim & Ba Ereb In Exodus 16 63
The Plurality Of The Word
Chapter 6 ::. (Erebim) 65
The Evening Part Of The Day Dusk & Dawn: 1 Evening & 1 Morning 66
Is At The Beginning Of The Day 31 The Braiding of Light With Darkness 67
Genesis 1, Days of Creation 31
Exodus 12, Passover Day 31 Conclusion 67
Deuteronomy 16, Passover day 32 No Contradictions 69
Exodus 16, The 1st Day of the Week 32
Leviticus 23, The Day of Atonement 33
Exodus 12:18, The Days of ULB 33
The 7 Days of ULB Paralleled
to the 7 Days of Creation 34
The 7 Days of ULB Paralleled
to the Day Of Atonement 35
5


Appendixes



Appendix 1 Appendix 6
Historical Records Of The 7 Days Preparation Day 115
Of ULB Being The 14th 20th 73 The Preparation Day Wasnt A Friday 115
In The 2nd Century, Polycarp & Anicetus, The Preparation Day Was Not Used To
& Polycrates Near The 3rd Century 73 Prepare For An Upcoming Sabbath Day 116
In The 3rd Century, Rightly Dividing The Word 117
Anatolius of Alexandria 76 A Rebellious Nation 117
In The 5th Century, St. Patrick 82 Workers Of Iniquity 118
In The 6th Century, The Britons 84 The High Day Sabbath 119
In The 7th 8th Century,
Bede's Ecclesiastical History of England 85 Appendix 7
Two Meals In Comparison 120
Appendix 2 The Last Supper 120
The 15th Recorded As Being A Sabbath 91 The Two Meals In Comparison 121
Recorded History 91 9 Conflicting Differences In John 13s
Would True Followers Of Messiah Acquaint Supper & The Last Supper 122
Passover Day & The High Day With The Misconceptions About These Two
15th If They Were Not On The 15th? 92 Suppers Being The Same Supper 123
The Record That Is In Accordance With The Prophecy About
The Instructions Given From Yahweh 93 Judas Betraying Yahushua 123
1st Time Prophecy Given About Judas 123
Appendix 3 2nd Time Prophecy Given About Judas 124
The Day No Work Was 3rd Time Prophecy Given About Judas 124
Done In The Exodus 94 Comparing A, B, C And D
Numbers 33:1-11 Timeline 96 In The Betrayal Prophecy 124
The Prophecy About
Appendix 4 Peter Denying Yahushua 126
The Onetime Perfect Sacrifice 97 1st Time Prophecy Given About Peter 126
Confusion! 97 2nd Time Prophecy Given About Peter 126
Our Saviors Onetime Perfect 3rd Time Prophecy Given About Peter 127
Sacrifice Fulfilled All Sacrifices 98 Comparing A, B, C And D
In The Prophecy Of Peters Denial 127
Appendix 5
The Night Israel Came Fourth Appendix 8
Out Of Egypt Wasnt The 15th 100 10 Days In Sequence (Abib 8 17) 129
Deuteronomy 16:1 & Numbers 33:3 100 Chart: Each Day In Sequence From 6 Days
Succoth is in Egypt 101 Before The Passover (Abib 8) To The 17th
Come Out Of Her My People 102 Of Abib (The First Day Of The Week) 129
Exodus 13 103 The Next Day One After The Other
Numbers 8 105 & Even And Morning Shows Sequence 130
This Service 106
Day Of Holy Convocation 107
The Night 109
Deuteronomy 16:5-6 110
Exodus 12:41-51 110
This Selfsame Day 111



6

Purpose Of This Article


Following the death and resurrection of our savior, Yahushua, many who claimed to be his followers began
observing Passover on the day of the omer (wave sheaf offering Lev. 23:9-11) rather than on Passover day itself.
This was done outside of the guidelines of Scripture (evidently in order to make the day of when they partook of
the Passover Eucharist [the unleavened bread and wine in representation of our saviors body and blood] a more
joyous occasion). Instead of primarily partaking of the Passover Eucharist on the anniversary of our saviors death
they chose to partake of it on the anniversary of his resurrection, which is what the day of the omer represents.
The day of the omer was always instructed to be on the morrow after the Sabbath (Sunday, Lev. 23:11, 15) within
the seven days of unleavened bread.


Many Quartodeciman (fourteeners) and many Quintodeciman (fifteeners) alike began partaking of the Passover
Eucharist on what they considered as being the day of the omer instead of on the day they believed Passover to be
on, but what is interesting is what this meant concerning the day of the omer. Also what is interesting is what
identified people as being Quartodeciman (fourteeners) or Quintodeciman (fifteeners) when both camps who were
doing this rarely partook of the Passover Eucharist on the fourteenth or the fifteenth. For one it demonstrates that the
day of the omer is a day of unleavened bread (there are some who mistakenly teach that the day of the omer at times
will not be within the days of unleavened bread), and it demonstrates that the day of the omer at times will be on
Passover day, that is, when Passover day lands on a Sunday.


However, what is even more interesting is what identified people as being Quartodeciman (fourteeners) or
Quintodeciman (fifteeners) when both camps strayed from primarily partaking of the Passover Eucharist on
Passover day and began partaking of it on the day of the omer. The thing that separated these two groups is, one
group set the day of the omer to fall within the 14th 20th while the other group set the day of the omer to fall
within the 15th 21st.


Many argue that the seven days of unleavened bread are the 15th 21st and the day of the omer is to be set within
those seven days. Or, in other words, the day of the omer is always on the Sunday that follows the day when the
Passover is to be sacrificed. However, if, in fact, both groups: the Quartodeciman (fourteeners) and Quintodeciman
(fifteeners), set the day of the omer to be on the Sunday that followed the 14th as being the day when they partook
of the Passover Eucharist then there would be nothing to distinguish one group from the other. Interestingly, those
who identified their selves as being Quartodeciman set the day of the omer (the day when they partook of the
Passover Eucharist) within the days of the 14th 20th while those who identified their selves as being
Quintodeciman set the day of the omer (the day when they partook of the Passover Eucharist) within the days of the
15th 21st. And, thus, those who were Quartodeciman would partake of the Passover Eucharist when the fourteenth
landed on a Sunday and those who were Quintodeciman would partake of the Passover Eucharist when the fifteenth
landed on a Sunday. That is what identified a person as being a fourteener or a fifteener. This is revealed through
Polycarps discussion with Anicetus around the year 158 C.E. when two camps of thought partook of the Passover
Eucharist on the same day. However, both were Quartodeciman (fourteeners).


Anicetus was one who kept the Passover Eucharist on the day of the omer, but he was still considered as being
Quartodeciman (fourteener) because the day of the omer that he set to keep the Passover Eucharist on was within the
days of the 14th 20th of the first scriptural month. Thus, when the fourteenth landed on a Sunday the Passover
Eucharist was partook of on the fourteenth. This is understood as being true because in the year that Polycarp had
his discussion with Anicetus to try to convince him that the Passover Eucharist should only be observed on the
fourteenth day of the first scriptural month they observed Passover on the same day. Polycarp was of the mind that
the Passover Eucharist should only be taken on the fourteenth, but he could not convince Anicetus to do the same
(See appendix 1). The only time Anicetus would partake of the Eucharist on the fourteenth was when the day of the
omer (the Sunday that landed within the days of unleavened bread) was on the fourteenth.

7


In other words: because Anicetus was one who kept the Passover Eucharist on the day of the omer while Polycarp
was of the mind that the Passover Eucharist should only be taken on the fourteenth, in the year they partook of the
Passover Eucharist together the day of the omer and Passover day were on the same day, the fourteenth day of the
first scriptural month. This is what identified Anicetus as being a fourteener (Quartodeciman) even though it was a
rare occasion that he partook of the Passover Eucharist on the fourteenth.


Although the Passover Eucharist was originally partook of on the 14th day of the first Scriptural month many moved
its observance to the day of the omer, which represented the day of our saviors resurrection. This was not done in
an attempt to glorify Sunday as a day of worship in place of the weekly Sabbath, as some would have us believe,
because this was an annual occurrence not weekly. By default the day of the omer landed on a Sunday. However, as
time passed, every Sunday did become the day when the Eucharist was partook of. Rather than it being an annual
event communion became a weekly event. Also, some do it quarterly, but originally it was an annual event.


Nonetheless, the topic of discussion in this document is concerning what day the first day of unleavened bread is on.
As already revealed, history shows that some set the days of unleavened bread as being the 14th 20th, which sets
the first day of unleavened bread as being the 14th, while others set the days of unleavened bread as being the 15th
21st, which sets the first day of unleavened bread as being the 15th. Lets examine the Scriptures to find out what
the truth is.


































8

Chapter 1
The Passover Is To Be Kept
In The New Covenant


Many have been led to believe that the festivals of Yahweh have been fulfilled, thus, it is their belief that they are
not a part of the New Covenant. However, when learning a little about what the festivals of Yahweh represent (many
call them The Jewish Feasts) it doesnt take long to realize that they have not yet been fulfilled, and when studying
a little deeper into Scripture it is revealed that the festivals will be kept in the kingdom when our savior returns.



A High Priest, Forever, After The Order Of Melchizedek


In Hebrews 5:4-6, and other places (Ps. 110:4; Heb. 6:20; 7:17, 21), it is revealed that our savior has been made a
High Priest, forever, after the order of Melchizedek. Hebrews 5:4-6 reads:

And no man taketh this honour unto himself, but he that is called of Yahweh, as
was Aaron.
5
So also Messiah glorified not himself to be made an high priest; but
he that said unto him, Thou art my Son, to day have I begotten thee.
6
As he saith
also in another place, Thou art a priest for ever after the order of Melchisedec.


With this being said our savior is the high priest of the New Covenant, and for them who enter into the New
Covenant our savior is their high priest. But with that being said there are rules to follow in this Covenant. Those
who think otherwise are fooling their self (Mt. 7:12-23). Nonetheless, for us who understand this fact I would like to
point out the fact that keeping the Passover is among the rules that we are to follow in this New Covenant. This
fact is understood through the evidence that our savior is the high priest in the New Covenant and because we have
already entered into the New Covenant we are to be keeping the Passover. This fact is understood through
knowing that when our savior returns he too will be keeping the Passover. (Lk. 22:15-18)

Although our savior is already the high priest Satan is doing what he can to trip people up from following after him,
and he is doing a pretty good job (Rev. 12:9). But Satan has a hard time fooling them who are truly converted (Mt.
24:24; Mk. 13:22; Rev. 12:17; 14:12). It is our duty to keep from being deceived; there are several Scriptures that
warn us not to be deceived. (Mt. 7:15; 24:11, 24; Mk. 13:22; Lk. 21:8; 1Cor. 6:9; 15:33; Gal. 6:7; 2Thess. 2:3; 2Pet.
2:1; 1Jn. 4:1; Rev. 12:9)

Satan gets away with fooling people because our savior isnt physically here on earth ruling right now, so we have to
turn to the written word in order to find the instructions that our high priest instructs (2Tim. 2:15), and those rules
must be the rules administered after the order of Melchizedek (Heb. 7:12). Without having this understanding we are
allowing Satan to destroy us (Hos. 4:6; 1Pet. 5:8). The knowledge that the Passover is to be kept now is
understood from understanding that because the Passover will be kept in the kingdom, a time which our savior will
be physically ruling; the Passover should be kept now, too, because our savior is ruling now, spiritually.

The rules our savior will use in the kingdom when he will be physically ruling here on earth (Re. 5:10) are the same
rules our savior uses while ruling in the Spirit. This fact is understood to be true from the understanding that our
savior does not change. Scripture reads:

Yahushua Messiah the same yesterday, and to day, and for ever.
9
Be not carried
about with divers and strange doctrines. (Heb. 13:8-9)
9


Here it is revealed how it is we are able to keep from being carried away with strange doctrines. We are able to keep
ourselves from being carried away with strange doctrines because our savior does not change. In other words,
because he has been made a high priest, forever, after the order of Melchizedek, the doctrine that he has for us
now will be the same doctrine he will have for us in the Kingdom. He is not going to be ordained after a different
order when the kingdom is set up because he was made a high priest after the order of Melchizedek, forever! (Ps.
110:4; Heb. 5:4-6; 6:20; 7:17, 21) Thus, if the Passover were done away for now then it is forever done away with.
However, because we know that the Passover will be kept in the kingdom we are assured that it is to be kept, now.
This can be noted in Luke 22. Luke 22:15-18 reads:

And he said unto them, With desire I have desired to eat this passover with you
before I suffer:
16
For I say unto you, I will not any more eat thereof, until it be
fulfilled in the kingdom of Yahweh.
17
And he took the cup, and gave thanks,
and said, Take this, and divide it among yourselves:
18
For I say unto you, I will
not drink of the fruit of the vine, until the kingdom of Yahweh shall come.


In these verses of Scripture its not only revealed that our savior will keep the Passover in the kingdom but also the
Passover is not yet fulfilled. The Passover is going to be fulfilled in the kingdom of Yahweh. Thus, the excuse
that many use to say the Passover observance has been done away with, because it has been fulfilled, is faulty.
The reason that the Passover hasnt yet been fulfilled is because of what the Passover represents.



The Passover Is Not Yet Fulfilled


For one, the Passover represents a harvest, which in turn represents a resurrection. Although our savior has been
resurrected his resurrection only represents the first of the firstfruits of that harvest (1Cor. 15:20). Those who are in
the first resurrection represent a type of the firstfruits too (James 1:18; Rev. 14:4). When understanding what took
place on the day of our saviors resurrection it is understood that his resurrection does not represent the full
harvest, his resurrection only represents the first cut of the harvest. That is what takes place on the day our savior
was resurrected, the day of the wave sheaf/omer offering. (Lev. 23:10-11)

On the day our savior was resurrected is the day when the wave sheaf offering is waved before Yahweh to be
accepted, and with our saviors resurrection Leviticus 23:11 is fulfilled. However, this wave sheaf offering is
only the beginning of the harvest. Thus, the feast of the Passover, which is a seven-day feast (Ez. 45:21), has only
been partially fulfilled.

Our savior fulfilled the Passover sacrifice with his sacrifice, which takes place on the first day of the feast (Dt. 16:4;
Mt. 26:17; Mk. 14:12; Lk. 22:7-8), and his resurrection was the fulfillment of the wave offering of the sheaf/omer,
which takes place on the morrow after the Sabbath that is within the seven-day festival (Lev. 23:11,15). But the
complete fulfillment of the Passover festival will not take place until our savior returns and resurrects the
saints in the first resurrection. Then, as Scripture states, the Passover will be fulfilled in the kingdom of Yahweh
(Lk. 22:16). The fulfillment of the Passover will not take place until the saints are resurrected.



The Context Of Colossians 2:16-17


Many who are of the belief that the Passover is not necessary for us to keep in the New Covenant often use
Colossians 2:16-17 as a proof text for that belief, but they are not reading these verses of Scripture in context.
Colossians 2:16-17 reads:

10

Let no man therefore judge you in meat, or in drink, or in respect of an holyday,
or of the new moon, or of the sabbath days:
17
Which are a shadow of things to
come; but the body is of Messiah.


Evidently these verses of Scripture come across to some as saying it doesnt matter what you eat or drink and it
doesnt matter what holy days you keep (such as holydays observed in the Occult) or keep as a Sabbath day of rest.
This is usually said by a person trying to justify their observance of a false practice such as: Christmas, Easter, or
Halloween, and to justify doing away with the days that Yahweh has set apart as being holy.

Think about it, do you really think that the word of truth is telling us that there is nothing wrong with the
observance of something that is false? Any rational reasoning will tell us that such cannot be the case (Jn. 4:23-24;
14:6; 1Jn. 2:21). Not mattering how one tries to justify the observance of Christmas (Pro. 3:5; 14:12, 28:26; Jn.
17:17) does not change the fact that our savior was not born on that day. Thus, it is a false observance.

Many who use these verses of Scripture (Col. 2:16-17) for their justification to do away with the holy days and
Sabbath of Yahweh reason that, as previously mentioned, our savior fulfilled all the holy days and Sabbath days, but
it has already been demonstrated that the holy days have not yet been fulfilled. Therefore, because it has already
been revealed that even the Passover hasnt yet been fulfilled what is being said about these verses of Scripture
needs to be looked at closer.

Please note that these verses of Scripture are not telling us that the Sabbath and all the holy days that are mentioned
in the Old Testament have been fulfilled, these verses of Scripture are telling us that we are to let no man judge us
in respect of an holyday, or of the new moon, or of the sabbath (Col. 2:16). Verse 17 goes on to say, Which are a
shadow of things to come.

Clearly these verses of Scripture are not saying that these holy days or the Sabbath are past, verse 17 of these verses
of Scripture spells it out. Notice how verse 17 of Colossians 2 reads, Which are (present tense, not; were, past
tense) a shadow of things to come (yet to come, future, not; that came, past tense) Clearly it is a misnomer to
believe that the Sabbath or the Holy Days are a thing of the past and that they have been fulfilled. Nothing can
be further from the truth. NOT one festival of Yahweh has seen its completion yet, not even the first festival,
Passover. The Passover will not be fulfilled until the kingdom age has come. (Lk. 22:16)

If Colossians 2:16-17 read something like: Let no man therefore judge you in meat, or in drink, or in respect of an
holyday, or of the new moon, or of the sabbath days:
17
Which [were] a shadow of things [that have already come];
but the body is of Messiah; then these verses of Scripture would be a reference to something that is past, but
Colossians 2:17 does not read that way. Colossians 2:17 reads, Which are a shadow of things to come.

Colossians 2:16-17 is not saying that we do not need to worry about being harassed by others for not keeping a
holyday, or the new moon, or the Sabbath, because they were a shadow of things that have already come;
Colossians 2:16-17 is saying that we do not need to worry about being harassed by others for keeping an holyday of
Yahweh, or the new moon, or the Sabbath, because they are a shadow of things yet to come. Clearly there is a
difference. The holy days, the new moon, and the Sabbath are a shadow of things to come. The holy days, the
new moon, and the Sabbath have not yet been fulfilled.



The Sabbath Commandment In The New Testament


Although what is known as the New Testament Scriptures does not come out and directly say, Thou shall observe
the Sabbath, the New Testament Scriptures do instruct us to keep the 10 Commandments. With this it is
understood that the Sabbath is to be kept along with the other 9 commandments. In Matthew 19:16-20 it is
stated:

11

And, behold, one came and said unto him, Good Master, what good thing shall I
do, that I may have eternal life?
17
And he said unto him, Why callest thou me
good? there is none good but one, that is, Yahweh: but if thou wilt enter into
life, keep the commandments.
18
He saith unto him, Which? Yahushua said,
Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal,
Thou shalt not bear false witness,
19
Honour thy father and thy mother: and, Thou
shalt love thy neighbour as thyself.
20
The young man saith unto him, All these
things have I kept from my youth up: what lack I yet?


Here it is clear that the reference to keeping the commandments is a reference to the 10 commandments because
when the question is asked, which, Yahushua begins naming off the commandments that are among the 10
commandments. Nonetheless, the commandment to remember the Sabbath isnt specifically mentioned; wonder why
that is? Could it be because this man was a Sabbath keeper and the only commandments that were mentioned were
the ones that he wasnt properly keeping, although he claimed he was keeping them?

Think about it: the commandment to have no other Elohim before Yahweh wasnt mentioned, the commandment
not to make any graven image isnt mentioned, and the commandment not to take the name Yahweh in vain wasnt
mentioned either. So wouldnt the same reasoning that is applied to the Sabbath apply to these other
commandments for not being mentioned; that because they were not mentioned it is not necessary to keep them?
Well, that is what is said about the Sabbath, but it makes as much sense to say that about the Sabbath as it does to
say that about the other commandments.

After our savior was laid in the grave we can see that the Sabbath was still being kept. Luke 23:50-56 reads:


And, behold, there was a man named Joseph, a counsellor; and he was a good
man, and a just:
51
(The same had not consented to the counsel and deed of
them;) he was of Arimathaea, a city of the Jews: who also himself waited for the
kingdom of Yahweh.
52
This man went unto Pilate, and begged the body of
Yahushua.
53
And he took it down, and wrapped it in linen, and laid it in a
sepulchre that was hewn in stone, wherein never man before was laid.
54
And that
day was the preparation, and the sabbath drew on.
55
And the women also, which
came with him from Galilee, followed after, and beheld the sepulchre, and how
his body was laid.
56
And they returned, and prepared spices and ointments; and
rested the sabbath day according to the commandment.


Were these followers of our savior truly without the understanding that the Sabbath was to be done away with at the
time of his death or are the ones who are instructing us that the Sabbath is done away with the ones who are
confused? I think that the actions of these close followers of our savior are more reliable than them who are telling
us the Sabbath is done away with. There are no Scripture that tell us that the Sabbath is done away with but we do
have the actions of them who walked the face of this earth in the day our savior lived here on earth as a man of
keeping the Sabbath. Among them are the women who saw the body of our savior put into the grave. Paul the
apostle is another witness who kept the Sabbath many years beyond the day our savior was buried and resurrected.
What did Paul say concerning his actions? Philippians 3:17 reads:


Brethren, be followers together of me, and mark them which walk so as ye have
us for an ensample.


Pauls observance of the Sabbath was done as an example for us to follow. Philippians 4:9 reads:

Those things, which ye have both learned, and received, and heard, and seen in
me, do: and the Elohim of peace shall be with you.
12


Scripture instructs us to do what Paul did, and he was a Sabbath keeper. Thus, we too should be Sabbath keepers.
Other verses of Scripture to consider concerning following the Acts of the Apostles are: 1 Corinthians 4:16 and 11:1.
From this it is understood that the Sabbath commandment is in the New Testament, but we have to be willing to
open our eyes in order to see it. (Mt. 13:15)

Another verse of Scripture which applies to the time between our saviors death and his second coming concerning
the commandment to keep the Sabbath is found in Matthew 24. Matthew 24:20 reads:


pray ye that your flight be not in the winter, neither on the sabbath day:


This Scripture is a prophecy of the end time, which shows that the Sabbath command did not end at the death of our
savior. I f the Sabbath day has no importance anymore then there wouldnt be any need to pray that our flight be
not on the Sabbath day, but there is an infuses on the Sabbath day here which shows that clear up to the time just
before the return of our savior the Sabbath day is still set apart from the other days of the week.

Clearly, the Sabbath command did not end at the death or resurrection of our savior; the Sabbath will even be
kept when the new heavens and the new earth are made. This is revealed in Isaiah 66. Isaiah 66:22-23 reads:


For as the new heavens and the new earth, which I will make, shall remain
before me, saith Yahweh, so shall your seed and your name remain.
23
And it
shall come to pass, that from one new moon to another, and from one sabbath
to another, shall all flesh come to worship before me, saith Yahweh.



The Sabbath Wasnt Done Away With


Although Pauls writings are often used to say he instructed us to do away with the Sabbath and holy days, which in
turn they say shows they have been fulfilled, those thoughts clearly do not fall in line with other Scriptures such as
Luke 22:16 which informs us that: the Passover has not yet been fulfilled and that the Passover will not be fulfilled
until the kingdom age has arrived.

With further investigation we can see that the Scriptures people use to say Paul said the Sabbath and holy days are
done away with are used out of context. Furthermore, we find Paul keeping the Sabbath and holy days throughout
the Acts of the Apostles. In another place in Scripture Paul even specifically states that we should keep the feast of
the Passover. Evidently people think that Paul says one thing and does another. However, nothing could be further
from the truth. Lets take a look at a few of these Scriptures. Acts 13:13-16 reads:


Now when Paul and his company loosed from Paphos, they came to Perga in
Pamphylia: and John departing from them returned to Jerusalem.
14
But when
they departed from Perga, they came to Antioch in Pisidia, and went into the
synagogue on the sabbath day, and sat down.
15
And after the reading of the law
and the prophets the rulers of the synagogue sent unto them, saying, Ye men and
brethren, if ye have any word of exhortation for the people, say on.
16
Then Paul
stood up, and beckoning with his hand said, Men of Israel, and ye that fear
Yahweh, give audience.


13

If the Sabbath were truly done away with Paul is given the perfect opportunity here to inform us of such a change,
but no such instructions were given. In fact, when the Jews were gone out of the synagogue, the Gentiles besought
that these words might be preached to them the next Sabbath (Acts 13:42). If the Sabbath were done away with
Paul had perfect opportunity here to instruct these, Gentiles, that there was no need to wait until the next Sabbath
to get together because there was going to be a get-together at such and such of place tomorrow (being the first day
of the week). However, instead of this being the case, the next meeting didnt take place until the next Sabbath; and
when the next sabbath day came almost the whole city together to hear the word of Yahweh. But when the Jews
saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul,
contradicting and blaspheming (Acts 13:44-45). Evidently the Jews were jealous that Paul was able to pack the
house the way he did. Nonetheless, there was no mention of the Sabbath being done away with here. Instead,
they continued to worship, on the Sabbath.

Another section of Scripture that is interesting is the 15th chapter of the book of Acts. Beginning in verse 1 of Acts
15 we read:

certain men which came down from Judaea taught the brethren, and said,
Except ye be circumcised after the manner of Moses, ye cannot be saved
2
they
determined that Paul and Barnabas, and certain other of them, should go up to
Jerusalem unto the apostles and elders about this question.
6
And the apostles and
elders came together for to consider of this matter.
13
James answered, saying,
Men and brethren, hearken unto me:
19
Wherefore my sentence is, that we
trouble not them, which from among the Gentiles are turned to Yahweh:
20
But
that we write unto them, that they abstain from pollutions of idols, and from
fornication, and from things strangled, and from blood.
21
For Moses of old time
hath in every city them that preach him, being read in the synagogues every
sabbath day.


From this we can see that the Gentiles are given no hint that the Sabbath is done away with. Instead, the way they
are instructed to get further education on the way they are to live a Christian life is from the book of Moses, which is
read in the synagogues every sabbath day. Clearly, if the New Covenant Assembly were now meeting on
Sunday instead of the Sabbath they wouldnt instruct these new converts to get their education on the way to live
their Christian life on the Sabbath from the book of Moses. Evidence of Paul keeping the Sabbath continues in the
17th chapter of the book of Acts. Acts 17:1-2 reads:


Now when they had passed through Amphipolis and Apollonia, they came to
Thessalonica, where was a synagogue of the Jews:
2
And Paul, as his manner
was, went in unto them, and three sabbath days reasoned with them out of the
scriptures


Here we see that it was Pauls manner to reason out of the Scriptures on the Sabbath, and this is 20 some years after
the death of our savior. Yet it is still Pauls manner to reason out of the Scriptures on the Sabbath. Simply put,
there is no hint to the Sabbath being done away with. Sabbath keeping continues in Acts 18 too. Beginning in verse
1 of Acts 18 we read:


After these things Paul departed from Athens, and came to Corinth;
2
And found
a certain Jew named Aquila, born in Pontus, lately come from Italy, with his
wife Priscilla; (because that Claudius had commanded all Jews to depart from
Rome:) and came unto them.
3
And because he was of the same craft, he abode
with them, and wrought: for by their occupation they were tentmakers.
4
And he
reasoned in the synagogue every sabbath, and persuaded the Jews and the
Greeks.

14

I t is clear that it didnt matter if you were a Jew, or if you were Gentile, or if you were Greek, the Sabbath
continued to be observed by ALL; and it didnt matter where Paul was when he got together with brethren to
instruct them in the Scriptures, it was on the Sabbath when he done so. In verse 13 of Acts 16, where prayer was
wont to be made, it was done so on the Sabbath, but this brings us to the question of the annual Sabbaths. Clearly
the weekly Sabbath wasnt done away with, but neither were the annual Sabbaths.



Written With Our Creators Own Finger


Many acknowledge that Colossians 2:13-14 is a reference to what was written by man, that what was written with
our creators own finger is what is still binding in the new covenant which includes the commandment to keep the
Sabbath. However, the commandment to keep the annual sabbaths are among the commandments that were
written with our creators own finger. Exodus 24:12 reads:


And Yahweh said unto Moses, Come up to me into the mount, and be there: and
I will give thee tables of stone, and a law, and commandments which I have
written; that thou mayest teach them.


Here we can see that the ten commandments were not all that was written with our creators own finger; what our
creator wrote with his own finger on tables of stone was a law, and commandments. Yes, all ten of the
commandments are binding in the New Covenant but what our creator wrote with his own finger was more than
just the ten commandments. Exodus 20 is where the ten commandments are given but what was written with our
creators own finger extends to Exodus 24:3, and within these verses of Scripture are the instructions to keep the
festivals of Yahweh:

In Exodus 20 is where the ten commandments are given
In Exodus 21:1-11 are laws concerning masters and servants
In Exodus 21:12-27 are laws concerning violence
In Exodus 21:28-36 are laws concerning property
In Exodus 22:1-15 are laws concerning restitution
In Exodus 22:16-31 are social and religious laws
In Exodus 23:1-9 are laws on equal justice
In Exodus 23:10-12 are laws concerning the sabbatical year and the Sabbath
In Exodus 23:13 is a law concerning calling on the name of another elohim
In Exodus 23:14-19 are laws concerning the annual festivals of Yahweh
In Exodus 23:29-33 are laws concerning entering the promised land


Although the majority of the people did not directly hear Yahweh give these laws does not change the fact that they
are additional instructions that Yahweh has given to us through Moses which are to be kept along with the ten
commandments and that he wrote them with his own finger. In Exodus 24:3 when the people said, All the words
which Yahweh hath said will we do, they were not only referring to the ten commandments which were written
in Exodus 20, they were referring to all the words which Yahweh hath said, which included everything from
Exodus 20:1 to Exodus 23:33. The only reason that the people didnt directly hear all the instructions that Yahweh
instructed from Yahweh himself is because he had put fear into them (Ex. 20:20). Yahweh was letting them know
that he was serious. Notice what is written in Exodus 20:18-19:


And all the people saw the thunderings, and the lightnings, and the noise of the
trumpet, and the mountain smoking: and when the people saw it, they
15

removed, and stood afar off. And they said unto Moses, Speak THOU with us,
and we will hear: but let not Elohim speak with us, lest we die.


By the time the tenth commandment was uttered by Yahweh the people were so afraid that they feared for their
lives, so they said to Moses, Speak thou with us, and we will hear: but let not Elohim speak with us, lest we die
(Ex. 20:19). Clearly, Yahweh was not yet finished giving the instructions that his people were to live by in
Exodus 20. In Exodus 21:1 onward to the end of chapter 23 Yahweh continued to give the instructions that he wants
us to live by, but he spoke to Moses alone. Now, instead of Yahweh giving the rest of the instructions directly to the
people the way he did the ten commandments Moses delivered those instructions to the people from Yahweh on the
way he wants us to live our life, and what was written with our creators own finger included all those
instructions, not just the ten commandments (Ex. 24:12). Thus, the instructions to keep the days of unleavened
bread with the Passover included (Lk. 22:1; 1Cor. 5:7-8) are among the instructions which were written with our
creators own finger. (Ex. 23:15)



Paul States, Let Us Keep The Feast


The claim is made that there is not one place in the New Testament where the Sabbath is instructed to be kept, but
there are instructions to keep the feast of the Passover and those instructions are explained away and ignored by
most who are more interested in keeping in step with the world by keeping Christmas and Easter. Nevertheless,
Scripture doesnt instructed us to keep Christmas or Easter and people keep those observances, so what does it
matter if the Sabbath isnt instructed to be kept in the New Testament?

The bottom line is: most people could care less what is instructed in Scripture. If there is something that they want to
do they are going to do it not mattering whether the Scriptures instruct them to do it or not, and if they dont want to
do something they are not going to do it whether the Scriptures instruct them to do it or not. However, for us who
do care what is instructed in Scripture Paul was inspired to write this in 1 Corinthians 5:7-8:


Purge out therefore the old leaven, that ye may be a new lump, as ye are
unleavened. For even Messiah our passover is sacrificed for us:
8
Therefore let
us keep the feast, not with old leaven, neither with the leaven of malice and
wickedness; but with the unleavened bread of sincerity and truth.


As already stated, our savior is the same yesterday, and to day, and for ever (Heb. 13:8). He kept the Passover
when he was here on earth (Mt. 26:17-21; Mk. 14:12-18; Lk. 22:7-15), which was after the order of the earthly
priesthood, and we see that Paul is continuing to keep the Passover under the spiritual priesthood (1Cor. 5:7-8), and
we see that our savior will keep the Passover in the kingdom to come (Lk. 22:16), which too will be governed by the
spiritual priesthood. Scripture clearly shows that the feast of the Passover has not been done away with. Beware
of those who speak in opposition to what the Scriptures instruct.



The Apostles Kept Pentecost Too


Most are aware of the first Pentecost that was kept just shortly after our savior ascended into heaven for the last time
(Acts 2:1-21). In one breath they say all these holy days ended at the cross, which is using Colossians 2:14 out of
context, but then they say that Pentecost was fulfilled in Acts 2. Clearly, if the festivals of Yahweh, ended at the
cross, then they wouldnt have been kept in Acts 2, because Acts 2 is 50 some days after our savior was put to
death. But was Pentecost done away with in Acts 2 because it was then fulfilled? Certainly not! For one, just like the
16

Passover will not be fulfilled until the kingdom age arrives, neither will Pentecost. What took place in Acts 2 was
only a look at what is yet going to happen in the days ahead of us. Notice what we are told in Acts 2:16-21:


But this is that which was spoken by the prophet Joel;
17
And it shall come to
pass in the last days, saith Yahweh, I will pour out of my Spirit upon all flesh:
and your sons and your daughters shall prophesy, and your young men shall see
visions, and your old men shall dream dreams:
18
And on my servants and on my
handmaidens I will pour out in those days of my Spirit; and they shall prophesy:
19
And I will shew wonders in heaven above, and signs in the earth beneath;
blood, and fire, and vapour of smoke:
20
The sun shall be turned into darkness,
and the moon into blood, before that great and notable day of the Lord come:
21
And it shall come to pass, that whosoever shall call on the name of the Lord
shall be saved.


Although the Spirit of Yahweh was poured out on that day of Pentecost this too is going to happen in the last days,
saith Yahweh. Thus, Pentecost has not yet been completely fulfilled, thus, the Apostles continued to observe
Pentecost. Note Pauls determination to keep this feast in Acts 20:16:


For Paul had determined to sail by Ephesus, because he would not spend the
time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the
day of Pentecost.


Here in Acts 20 it is nearly 30 years after the death of our savior yet Paul is still traveling to Jerusalem to keep
Pentecost with the other Apostles. Clearly, Paul knew that Pentecost had not seen its complete fulfillment; clearly,
Pauls example shows us that Pentecost is to be kept in the New Covenant. Clearly, Paul knew that the instructions
to keep Pentecost (known to be the feast of harvest, Ex. 23:16) are among the instructions written with our creators
own finger. (Ex. 24:12 [commandments and laws written by Yahweh extend from Ex. 20:1-24:33])



The Sabbath & Feast Days
Verses The Traditional Holidays & Sunday

Now, those who believe that the Sabbath and the festivals of Yahweh were done away with may not accept this info
(Isa. 53:6; Jer. 50:6; Hos. 4:6), but clearly the Sabbath and the festivals of Yahweh were not done away with and are
included in the New Covenant. Please note that in contrast to the first day of the week being mentioned only 8
times in the New Testament (Mt. 28:1; Mk. 16:2, 9; Lk. 24:1; Jn. 20:1; 19; Acts 20:7 [Acts 20:7 is actually a poor
translation and is a reference to a weekly Sabbath]; 1Cor. 16:2), none of which are a reference to a day of holy
convocation taking place in place of a Sabbath day; the Sabbath is spoken of around 60 times in various places
of the New Testament. (Mt. 12:1, 2, 5(twice), 8, 10, 11, 12; 24:20; 28:1; Mk. 1:21; 2:23, 24, 27 (twice), 28; 3:2, 4;
6:2; 15:42; 16:1; Lk. 4:16, 31; 6:1, 2, 5, 6, 7, 9; 13:10, 14 (twice), 15, 16; 14:1, 3, 5; 23:54, 56; Jn. 5:9, 10, 16, 18;
7:22, 23 (twice); 9:14, 16; 19:31 (twice); Acts 1:12; 13:14, 27, 42, 44; 15:21; 16:13; 17:2; 18:4; Col. 2:16)

Dont you find it odd that there are so few places in the New Testament where the first day of the week is mentioned
and not one of them is a reference to a day of worship in place of the seventh day Sabbath? While, on the other
hand, there are around 60 places in the New Testament where the Sabbath is mentioned as being a day of worship,
yet, still, people claim they cant find where the Sabbath is commandeered in the New Testament (2Cor. 3:2-
3). I think the saying; the forest cant be seen through all those trees, applies here. Really, the command to keep the
Sabbath doesnt stand out in the New Testament? (Mt. 13:15; Mk. 8:18; Acts 28:27; Rom. 11:8)

17

Here are some verses of Scripture that show Sabbath observance after the death of our savior: (Mt. 28:1; Mk.
16:1; Lk. 23:56; Acts 13:14, 27, 42, 44; 15:21; 16:13; 17:2; 18:4; Col. 2:16)

In these verses of Scripture the Passover is mentioned: (Mt. 26:2, 5, 18,19; 27:15; Mk. 14:2, 14, 16; 15:6; Lk.
2:41,42; 22:8, 11, 13, 15; 23:17; Jn. 2:13, 23; 4:45twice; Jn. 5:1; 6:4; 11:55twice, 56; 12:1, 12, 20; 13:1, 29; 18:28,
39; 19:14; Acts 12:4 (improperly translated Easter KJV); 1Cor. 5:7; Heb. 11:28)

In these verses of Scripture the Days of Unleavened Bread are mentioned: (Mt. 26:17; Mk. 14:1, 12; Lk. 22:1, 7;
Acts 12:3; 20:6; 1Cor. 5:8)

In these verses of Scripture Pentecost is mentioned: (Acts 2:1; 20:16; 18:21; 1Cor. 16:8)

In these verses of Scripture Trumpets is mentioned: (Mt. 24:31; 1Cor. 15:52; 1Thess. 4:16)

In this verse of Scripture some believe the Day of Atonement is mentioned: (Acts 27:9)

In these verses of Scripture the Feast of Tabernacles is mentioned: (Jn. 7:2, 8 twice, 10, 11, 14)

In this verse of Scripture the Last Great Day is mentioned: (Jn. 7:37)

And in this verse of Scripture the New Moon is mentioned: (Col. 2:16)


On the other hand:
The observance of New Years on January 1 is found ZERO times in Scripture.
The observance of Valentines Day is found ZERO times in Scripture.
The observance of Easter in regards to our saviors resurrection is found ZERO times in Scripture.
The observance of Halloween is found ZERO times in Scripture.
The observance of Christmas as being the day our savior was born is found ZERO times in Scripture.
The observance of the first day of the week for a weekly worship service is found ZERO times in Scripture.


Can you believe that people believe they are in line with the Scriptures when participating in observances
which are nowhere instructed to be observed in Scripture? Hope you begin to see how deceived people have
become when thinking they are following what is written in Scripture when participating in observances which are
not even mentioned in Scripture.

From just flat out being deceived (Rev. 12:9) or because of the cares of this world the word of Yahweh is choked out
(Mk. 4:19) and people have come to keep observances that are not even found in Scripture (the word has been
choked out [2Tim. 4:4]). Yet they call them, Scriptural observances. How blind can a person be?

My prayer for those who have the desire to come to the knowledge of the truth and have the desire to overcome
when the truth is revealed, Yahweh be with you. And when a false teaching is found my prayer for all is that we are
given the strength to rid our lives of such teachings instead of continuing down the wrong path, whether others are
willing to do so or not.









18

Chapter 2:
1st Day of Unleavened Bread,
The 14th


Now that we have dealt with the subject of the Passover and days of unleavened bread being a part of the New
Covenant we need to focus our attention to what day the Passover and first day of unleavened bread is on. It is just
as important to observe the annual Sabbaths on the day Yahweh instructs them to be on as it is to observe the weekly
Sabbath on the day Yahweh instructs it to be on. As odd as it may seem to some, although Scripture specifically
identifies the first day of unleavened bread as being on the 14th, there are some who insist that the first day of
unleavened bread is on the 15th. In Exodus 12:18 we read:


In the first month, on the fourteenth day of the month at even, ye shall eat
unleavened bread, until the one and twentieth day of the month at even.



With the understanding that days begin in the evening (see chapter 6) it becomes evident that the first day of
unleavened bread is on the 14th and when the evening of the 21st day comes, which begins that day and excludes it,
the days of unleavened bread end. This leaves the 20th as being the seventh and last day of unleavened bread.
Exodus 12:18 reads:


In the first month, on the fourteenth day of the until the one and twentieth day
month at even, ye shall eat unleavened bread (21st) of the month at even



Even/Morning Even/Morning Even/Morning Even/Morning Even/Morning Even/Morning Even/Morning Even/Morning
14th 15th 16th 17th 18th 19th 20th 21st
1st day of 2nd day of 3rd day of 4th day of 5th day of 6th day of 7th day of
ULB ULB ULB ULB ULB ULB ULB

14th day 21st day
Included Excluded




The reason it is important to know which day is the first day of unleavened bread and which day is the seventh day
of unleavened bread is because of what we are told in Exodus 12:16. Exodus 12:16 reads:


And in the first day there shall be an holy convocation, and in the seventh day
there shall be an holy convocation to you; no manner of work shall be done in
them, save that which every man must eat, that only may be done of you.



19

With the understanding that the first day of unleavened bread is on the 14th that makes the 14th a day of holy
convocation (a sabbath) and because the 14th is the first day of unleavened bread the seventh day of unleavened
bread would be the 20th, and the 20th too would be a day of holy convocation (a sabbath).

Although the days of unleavened bread are listed as being the 14th 21st (Ex. 12:18), which is a total of 8 days, the
days of unleavened bread only extends to when the 21st begins, which excludes the 21st (see diagram above). The
Feast of Unleavened Bread is only a 7 day feast. (see chapter 3)

The Law of Yahweh plainly identifies the fourteenth day of the month (Ex. 12:18) as being the first day of
unleavened bread (ULB), and with the fourteenth day being the first day of unleavened bread the twentieth day
would be the seventh day. This is exactly what is being laid out for us in Exodus 12:18, In the first month, on the
fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at
even.

Because the seven days of unleavened bread start on the fourteenth day of the month at even seven complete days
from that point in time brings us to the evening of the one and twentieth day (21st). Thus, the 20th day is the
seventh complete day of unleavened bread; when the evening of the one and twentieth day (21st) arrives the days
of unleavened bread end.

Please note that the seven days which Anicetus placed the day of the omer offering in were the 14th 20th, and this
is what identified him as being a Quartodeciman (fourteeners). This fact is known because there is evidence of
Anicetus partaking of the Passover Eucharist on the same day as when Polycarp kept Passover (see appendix 1).
Because Polycarp was one who only kept Passover on the 14th while Anicetus was one who began partaking of the
Passover Eucharist on the day when the omer occurred, a day that was placed within the seven days of unleavened
bread rather than partaking of it only on the 14th, this gives witness to the fact that:


No. 1, the day of the omer was a day of unleavened bread
No. 2, the day of the omer was the Sunday within the days of unleavened bread
No. 3, the day of the omer could even be on Passover day
No. 4, the seven days of unleavened bread were from the 14th 20th.



In the year Polycarp and Anicetus kept Passover together Polycarp tried to convince Anicetus to only keep Passover
on the day when the 14th occurred instead of keeping it on the day when the omer occurred, which periodically
would occur on the 14th day of the month as was the case in the year they kept the Passover together, but Polycarp
was unable to convince Anicetus to only keep Passover on the 14th.

The idea that the day of the omer cannot occur on the 14th Passover stems back to this period of time, but it comes
from the Quintodeciman (fifteeners) who never kept Passover on the 14th. They didnt believe that the day of the
omer could be on the 14th because they believed that Passover day was on the 15th. With that being said, they too
believed that the day of the omer could be on Passover day when the day of the omer landed on the 15th. Fifteeners
placed the day of the omer within the days of the 15th 21st while fourteeners placed the day of the omer within the
14th 20th.



Our Saviors Example


In the New Testament when the disciples came to our savior on the 14th and asked him, Where wilt thou that we
go and prepare that thou mayest eat the passover? (Mt. 26:17; Mk. 14:12; Lk. 22:9) Scripture identifies this day as
being a day of unleavened bread. Note how each Scripture reads:

20

Now the first day of the feast of unleavened bread the disciples came to Yahushua,
saying unto him, Where wilt thou that we prepare for thee to eat the passover? (Mt. 26:17)

And the first day of unleavened bread, when they killed the passover, his disciples said
unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? (Mk. 14:12)

Then came the day of unleavened bread, when the passover must be killed. And
he sent Peter and John, saying, Go and prepare us the passover, that we may eat. (Lk. 22:7-8)



Cleary it was a day of unleavened bread when the Passover was to be killed and prepared on, and with the
instructions given in the law as to the days of unleavened bread beginning on the 14th (Ex. 12:18) it is no mystery as
to why the New Testament Scriptures read as they do. When the disciples killed and prepared the Passover so
they could eat it with our savior it was a day of unleavened and it was on the 14th day of the first scriptural month:


Now the first day of the feast of unleavened bread the disciples came to Yahushua,
saying unto Him, Where wilt thou that we preparethe Passover? (Mt. 26:17)

And the first day of unleavened bread, when they killed the Passover (Mk. 14:12)

Then came the day of unleavened bread, when the Passover must be killed. (Lk. 22:7)

on the fourteenth day of the month at even, ye shall eat unleavened bread,
until the one and twentieth day of the month at even. (Ex. 12:18)



Another Scripture that is in agreement with the verses of Scripture quoted above and is in the law of Yahweh
concerning the Passover being sacrificed on a day of unleavened bread is found in Deuteronomy 16. Verses 1-4 of
Deuteronomy 16 reads:


Observe the month of Abib, and keep the passover unto Yahweh thy Elohim:
for in the month of Abib Yahweh thy Elohim brought thee forth out of Egypt by
night.
2
Thou shalt therefore sacrifice the passover unto Yahweh thy Elohim, of
the flock and the herd, in the place which Yahweh shall choose to place his
name there.
3
Thou 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.
4
And 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.



Clearly this is a reference to a day of unleavened bread and the Passover sacrifice, which thou sacrificedst the
first day. The reference to the first day here isnt a reference to the first day of Christmas. The reference to the
first day here is a reference to the first day of unleavened bread. This clearly falls in line with all the other
scriptures that placed the Passover sacrifice on a day of unleavened bread with that day being the 14th day of the
first scriptural month and that day being the first day of unleavened bread:



21

sacrifice the passover unto Yahweh thy Elohim, of the flock and the herd
(2Ch. 35:7; Ez. 45:21-22) Thou shalt eat no leavened bread with it
neither shall there any thing of the flesh, which thou sacrificedst the first day
at even, remain all night until the morning. (Dt. 16:2-4)
Now the first day of the feast of unleavened bread the disciples came to Yahushua,
saying unto Him, Where wilt thou that we preparethe Passover? (Mt. 26:17)
And the first day of unleavened bread, when they killed the Passover (Mk. 14:12)
Then came the day of unleavened bread, when the Passover must be killed. (Lk. 22:7)
on the fourteenth day of the month at even, ye shall eat unleavened bread (Ex. 12:18)




Yes, all of this took place on the fourteenth day of the month. Please make a comparison of the two verses of
Scripture below which demonstrate the Passover and the days of unleavened bread both begin on the fourteenth
day of the month at even:


In the first month, on the fourteenth day of the month at even,
ye shall eat unleavened bread (Ex. 12:18)

And the children of Israelkept the Passover
on the fourteenth day of the month at even (Josh. 5:10)



Please note that one verse of Scripture is a reference to when the days of unleavened bread begin while the other
verse of Scripture is a reference to when the Passover is to be kept. Clearly, the fourteenth day of the month at
even in one Scripture cannot be a reference to the end of the day while in another verse of Scripture the
fourteenth day of the month at even is a reference to the beginning of the day. Yahweh is not the author of that
confusion. (1Cor. 14:33)

The fourteenth day of the month at even does not mean, the beginning of the 15th in one verse of Scripture, while
in another verse of Scripture, the fourteenth day of the month at even means the beginning of the 14th. Clearly
there is a 24 hour time span between these two definitions. Scripture certainly wouldnt mean the 15th when it says
the 14th; that would be like saying when the Scriptures mention the seventh day of the week it really means the first
day on the week.

All the Scriptures are in harmony (Dt. 16:2-4; Ez. 45:21; Mt. 26:17; Mk. 14:12; Lk. 22:7; Ex. 12:8, 18; Josh 5:10):
the days of unleavened bread and the observance of the Passover both are to begin on the same day and at the same
time of that day, on the fourteenth day of the month at even.














22

Chapter 3
7 Days of ULB Not 8


Scripture clearly identifies the 14th, Passover day, as being a day of unleavened bread (Dt. 16:2-4; Num. 9:11; Ez.
45:21; Mt. 26:17; Mk. 14:12; Lk. 22:7; Ex. 12:8, 18; 34:25; 1Cor. 5:6-8), so which day comes first in order to be
proclaimed as being the first day of unleavened bread, the 14th or the 15th? Clearly it is the 14th so why do people
continually proclaim the 15th as being the first day of unleavened bread, when even in their eight day theory the
15th is the SECOND DAY of the feast? There is not one verse of Scripture in Yahwehs law to back up the claims:
that the feast is an eight day feast, or that the 15th is the first day of unleavened bread, or that the 15th is the day of
holy convocation.


The eight day theory teaches:

The 14th is Passover day, a day when unleavened bread is eaten
The 15th is the first day of seven more days of unleavened bread.



This is clear evidence that something other than the truth is being told. Clearly, the 14th comes before the 15th,
which makes the 14th the first day. There is no day zero included in the count, but even if there were then that
would total EIGHT days of unleavened bread (0, 1, 2, 3, 4, 5, 6, 7 = 8) and the day numbered one would still be the
second day of unleavened bread. Day zero would be the first day of unleavened bread. Nonetheless, Scripture only
speaks of seven days of unleavened bread:


Seven days shall ye eat unleavened bread (Ex. 12:15)
And in the first dayand in the seventh day (Ex. 12:16)
Seven days thou shalt eat unleavened bread (Ex. 13:6)
Unleavened bread shall be eaten seven days (Ex. 13:7)
(thou shalt eat unleavened bread seven days, as I commanded thee (Ex. 23:15)
The feast of unleavened bread shalt thou keep. Seven days as I commanded thee (Ex. 34:18)
But ye shall offer an offering made by fire unto Yahweh seven days (Lev. 23:7-8)
seven days shall unleavened bread be eaten. (Num. 28:17)
In the first dayAnd on the seventh day ye shall have an holy convocation (Num. 28:18,25)
seven days shalt thou eat unleavened bread (Dt. 16:3)
And there shall be no leavened bread seen with thee in all thy coast seven days (Dt. 16:4)
Six dayseat unleavened bread: and on the seventh day shall be a solemn assembly (Dt. 16:8)
And the children of Israelkeptthe feast of unleavened bread seven days. (2 Chr. 35:17)
And the children of Israelkept the feast of unleavened bread seven days (Ezra 6:21-22)
ye shall have the Passover, a feast of seven days: unleavened bread shall be eaten. (Ez. 45:21)



While it is true that many Jews keep an eight day feast for the Passover it is not true that the Feast of the Passover
or days of unleavened bread are commanded to be eight days. ACCORDING TO SCRIPTURE, Passover is a feast
of SEVEN DAYS (Ez. 45:21), NOT EIGHT!




23

Days of Convocation: The 1st & 7th,
Not The 2nd & 8th


For those who adhere to an eight day feast why is it that the Scriptures that say the first and the seventh days are to
be the days of holy convocation are ignored? Think about it, those who hold to the theory of an eight day festival
proclaim that the second and the eighth days are the days of holy convocation. WHAT SCRIPTURES ARE USED
TO BACK THAT ASUMPTION UP?


The Eight Days of the Feast are as follows:

The Feast of the Passover Seven Day Feast of Unleavened Bread
Unleavened Bread eaten
with the Passover




14th 15th 16th 17th 18th 19th 20th 21st
1 day of 2 days of 3 days of 4 days of 5 days of 6 days of 7 days of 8 days of
ULB ULB ULB ULB ULB ULB ULB ULB

Holy Day Holy Day



There is no getting around it, just because they call the 15th the first day of unleavened bread does not change the
fact that it is revealed in Scripture that the 14th too is a day of unleavened bread (Ex. 12:8, 18-20; 34:25; Dt. 16:2-
3; Num. 9:11; Ez. 45:21; Mt. 26:17; Mk. 14:12; Lk. 22:7; 1Cor. 5:7-8), which makes it the first day of unleavened
bread. And just because they call the eighth day of their feast the seventh day of unleavened bread doesnt change
the fact that it is the eighth day of eating unleavened bread. Thus, the fact of the matter is, instead of having the
days of convocation on the first and seventh days of the feast, as instructed in Scripture to do, (Ex. 12:16; Lev.
23:7-8; Num. 28:18,25; Dt. 16:8) they set the second and the eighth days of the feast for the days of
convocation. Note how the Scriptures read that give us these instructions:


in THE FIRST DAY there shall be an holy convocation
in THE SEVENTH DAY there shall be an holy convocation (Ex. 12:16)
In THE FIRST DAY ye shall have an holy convocation (Lev. 23:7)
in THE SEVENTH DAY is an holy convocation (Lev. 23:8)
In THE FIRST DAY an holy convocation (Num. 28:18)
on THE SEVENTH DAY ye shall have an holy convocation (Num. 28:25)
on THE SEVENTH DAY shall be a solemn assembly (Dt. 16:8)


Again, please note what the Scriptures reveal; that the Feast of the Passover and the Feast of Unleavened Bread are
for seven days (Ex. 12:15-16; 13:6-7; 23:15; 34:18; Lev. 23:7-8; Num. 28:17-18, 25; Dt. 16:3-4,8; 2 Chr. 35:17;
Ezra 6:21-22; Ez. 45:21), NOT EIGHT, and that the days of holy convocation are to be on the first and seventh
days of the feast, not the second and eighth. (Ex. 12:16; Lev. 23:7-8; Num. 28:18, 25; Dt. 16:8)

Although the theory of an eight day feast fits well into the customs of the Jews but it does not line up with Scripture.
The feast of the Passover is not a one day event (Ez. 45:21) with an additional seven days of unleavened bread,
making it a total of 8 days. Should we follow after what the Jews say or do or should we follow after the instructions
given in Scripture? (Mt. 15:3, 14; 23:16; Mk. 7:8-9, 13; Lk. 6:39; Jn. 12:20; 2Cor. 3:14; Col. 2:8)
24


Chapter 4
A Close Look At Leviticus 23:1-8


The 15th being the first day of unleavened bread is a tradition of man and does not coincide with the word of
Yahweh. There are two Scriptures that are heavily relied upon to say the 15th is the first day of unleavened bread,
that the 15th is a day of holy convocation. Those two Scriptures are Leviticus 23:6 and Numbers 28:17.

Just because it can be fully demonstrated in Scripture (the NT) that the 15th was observed as the day of convocation
does not mean that those instructions came from Yahweh (see appendix 2: The 15th, A High Day Sabbath). The law
of Yahweh gives no such instructions. It can also be fully demonstrated in Scripture (the NT) that there was a
Passover observance held on the 15th, but we know those instructions too are not found in the law of Yahweh.

Scripture gives witness many times over that Israel was a disobedient people (1Kings 12:32-33; Isa. 1:1-3,14; Jer.
6:18-21; Ez. 20:13,16,21,24; 22:8,26; 23:38; Amos 5:21), so what is recorded of what they did cannot be trusted to
be in accordance to what the instructions of Yahweh are. We not only have to rightly divide the word of truth
concerning a 14th or 15th Passover but we have to rightly divide the word of Yahweh whether the high day, the day
of holy convocation, is on the 14th or the 15th for the first day of unleavened bread.

So, to begin with, we need to understand the instructions that are given from Yahweh compared with what is
recorded in Scripture (2Tim. 2:15) of a rebellious generation of people (Mt. 3:7; 12:34, 39). We cannot trust that
others know the instructions given by Yahweh and are following them. If we do, and if we end up following them
because of our trust we have in them, then that makes us followers of men rather than followers of Yahweh. With
certainty, though, what our savior did with his disciples will agree with the law of Yahweh because he lived a life
without sin. Nonetheless, lets look deeper into the word of Yahweh to further establish that what our savior and his
disciples did was in agreement with what is instructed in the law of Yahweh, that the 14th is a md, the day of
holy convocation.

First, lets notice in Leviticus 23:1-8 that there are three times for which a holy convocation is ascribed. One is for
the 7th day of the week, the weekly md (feast, v.3), the second is for the 1st day of unleavened bread, the first
annual md (feast, v.7) and the third is for the 7th day of unleavened bread, the second annual md (feast, v.8):



And Yahweh spake unto Moses, saying,
2
Speak unto the children of Israel, and
say unto them, Concerning the feasts of Yahweh, which ye shall proclaim to be
holy convocations, even these are my feasts.
3
Six days shall work be done: but
the seventh day is the sabbath of rest, an holy convocation; ye shall do no
work therein: it is the sabbath of Yahweh in all your dwellings.
4
These are the
feasts of Yahweh, even holy convocations, which ye shall proclaim in their
seasons.
5
In the fourteenth day of the first month at even is Yahwehs passover.
6
And on the fifteenth day of the same month is the feast of unleavened bread
unto Yahweh: seven days ye must eat unleavened bread.
7
In the first day ye
shall have an holy convocation: ye shall do no servile work therein.
8
But ye
shall offer an offering made by fire unto Yahweh seven days: in the seventh
day is an holy convocation: ye shall do no servile work therein.



Within the above quoted verses of Scripture many read something into verse 6 that simply is not there. The way
many take verse 6 to read is, And on the fifteenth day of the same month is (the first day of) the feast of
unleavened bread unto Yahweh: seven days ye must eat unleavened bread. With this thought read into the
25

Scriptures verse 7 is made out to be saying the holy convocation is to be on the fifteenth. However, the fifteenth is
not the first day of unleavened bread, the fourteenth is (Ex. 12:18). Keep in mind that unleavened bread is first eaten
on the fourteenth (Ex. 12:8, 18-20; 34:25; Dt. 16:2-3; Lk. 22:1,7; 1Cor. 5:7-8), not the fifteenth.

The fifteenth being the first day of unleavened bread is read into the Scriptures. Yahweh has warned us not to
add or diminish from his word (Dt. 4:2; 12:32; Josh. 1:7; Pro. 30:6, Gal. 3:15; Rev. 22:18-19). We not only have to
be careful so we dont add something into Yahwehs word we have to be careful to rightly divide Yahwehs word
(2Tim. 2:15). Adding or taking away from the word of Yahweh can change the instructions that Yahweh intends for
us to follow.

Within verses 1-8 of Leviticus 23 there is something that is missed by many that cause many to have a
misunderstanding of what day the holy convocation should be on, and because of this misunderstanding they
conclude that the 15th is the day for the holy convocation. With this misunderstanding the first day of eating
unleavened bread on the fourteenth with the Passover is ignored or explained away. As odd as it may seem, even
though they just ate unleavened bread on the fourteenth, they turn around and say, The first day of unleavened
bread is on the 15th. How backward is that?

The belief that these Scriptures (Lev. 23:4-7) identify the 15th as being the first day of unleavened bread is widely
based on the way these verses of Scripture are translated. However, when discovering what the Scriptures say in
Hebrew it becomes easier to understand the mistake that many make and the other verses of Scripture that show
unleavened bread being eaten on the 14th begin to make more sense (Ex. 12:8, 18-20; Dt. 16:2-3; Lk. 22:1,7; 1Cor.
5:7-8): that the first day of unleavened bread is on the 14th (Ex. 12:18; Mt. 26:17; Mk. 14:12), that the Passover is
sacrificed on the first day of unleavened bread (Dt. 16:4; Mt. 26:17; Mk. 14:12; Lk. 22:7), and that this same day,
the first day, is when the Passover is eaten. (Dt. 16:7; Num. 9:11; Mt. 26:21, 26; Mk. 14:18,22; Lk. 22:15-20)

Within the verses 1-8 of Leviticus 23 the one English word, feast, is used for two Hebrew words, md and
chag. These two Hebrew words are more keys to show us that the day of holy convocation is on the 14th rather than
the 15th.



The Hebrew Words Md and Chag


The English word feast is used in Leviticus 23:2-6 for two Hebrew words, md and chag. There are seven chag
(feast) days within the days of unleavened bread, but not all seven days are days of holy convocation, high day
Sabbaths. The day that Scripture identifies as being the day of holy convocation is a md. To do otherwise is
the same as saying, the day of holy convocation for the weekly Sabbath is Sunday, but Scripture does not identify
Sunday as being a md. Leviticus 23:2-3 reads:


Speak unto the children of Israel, and say unto them, Concerning the feasts
(
H4150
md) of Yahweh, which ye shall proclaim to be holy
convocations, even these are my feasts (
H4150
md).
3
Six days shall
work be done: but the seventh day is the sabbath of rest, an holy convocation;
ye shall do no work therein: it is the sabbath of Yahweh in all your dwellings.



Within the above quoted verses of Scripture what we are told, Concerning the feasts (md) of Yahweh, is that
the seventh day is the md. Verse 2 shows us this when it says, these are my feasts (md). Verse 2 says,
these are my feasts (md), verse 3 tells us that it is the seventh day. Leviticus 23:4-5 uses this same structure to
identify the first annual md:


26

These arethe feasts (
H4150
md) of Yahweh, even holy convocations,
which ye shall proclaim in their seasons (
H4150
mdh).
5
In the
fourteenth day of the first month at even is Yahwehs passover.



Within the above quoted verses of Scripture what we are told concerning the feasts (md) of Yahweh is that
they are holy convocations and that the fourteenth day is the md. Verse 4 shows this when it says, These
are the feasts (md) of Yahweh.

Just like Verse 2 says, these are my feasts (md), in reference to the weekly md, verse 4 says, These are the
feasts (md) of Yahweh in reference to the first annual md. Verse 3 shows what day the weekly md is on
and verse 5 shows us what day the first annual md is on. The weekly md is on the seventh day and the first
annual md is on the fourteenth day. The confusion comes in when verse 6 is read:



And on the fifteenth day of the same month is the feast of unleavened bread unto
Yahweh: seven days ye must eat unleavened bread.



The reason that the above verse of Scripture causes confusion as to which day the md is on is because in
Leviticus 23:2, 4 the Hebrew word, md, is translated with the English word, feasts. When reading the English
translation it can seem to be saying that the 15th is the day of holy convocation, because in this verse of Scripture
(Lev. 23:6) the 15th is said to be, the feast. Please note that from the English we are told that the feasts are
holy convocations. Verses 2 & 4 read:


(v.2) Speak unto the children of Israel, and say unto them, Concerning the
feasts of Yahweh, which ye shall proclaim to be holy convocations, even these
are my feasts.



(v.4) These are the feasts of Yahweh, even holy convocations, which ye shall
proclaim in their seasons.



Because in the English translation of Scripture it is said, the feasts are holy convocations (Lev. 23:2, 4) from
reading verse 6 it is assumed that the 15th is the day identified as being the holy convocation, because verse 6 reads,
And on the fifteenth day of the same month is the feast of unleavened bread unto Yahweh However, when the
Hebrew words are exposed within these verses of Scripture it is evident that the 15th isnt what the English
translation makes it appear to be.

In order to put verse 6 in its proper context we will need to take a closer look at the word, feast, from the Hebrew,
to be sure that what verse 6 says is a feast is what verses 2 and 4 are saying are feasts. And I assure you that the
word, feast, in verse 6 is not what verses 2 and 4 is saying are, feasts. Therefore, verse 6 is not identifying
what day the holy convocation is to be on.



27

The Day Of Holy Convocation Is A Md,
The 15th Is A Chag

As previously mentioned, it is assumed that the 15th is the day identified as being a holy convocation because
Scripture reveals the feasts are holy convocations, and the way the translation reads in the English it identifies
the 15th as being, the feast. However, when looking at the Hebrew in these verses of Scripture (Leviticus 23:1-6)
it is evident that the 15th isnt what the English translation makes it appear to be. So lets look at these verses of
Scripture with the Hebrew words so these verses of Scripture will be put in the proper context:


And Yahweh spake unto Moses, saying,
2
Speak unto the children of Israel, and
say unto them, Concerning the
H4150
(md) of Yahweh, which ye shall
proclaim to be holy convocations, even these are my
H4150
(md)
3
Six
days shall work be done: but the seventh day is the sabbath of rest, an holy
convocation; ye shall do no work therein: it is the sabbath of Yahweh in all your
dwellings.
4
These are the
H4150
(md) of Yahweh, even holy
convocations, which ye shall proclaim in their
H4150
(mdh).
5
In the
fourteenth day of the first month at even is Yahwehs passover.
6
And on the
fifteenth day of the same month is the
H2282
(Chag) of unleavened bread unto
Yahweh



When seeing what is written in the Hebrew it is clear that verse 6 in the above quoted verses of Scripture does not
say what it appears to say in the English. In the English these verses of Scriptures tell us, the feasts are holy
convocations (vv. 2, 4) and that the fifteenth is the feast (v. 6). Thus it is reasoned by many that the 15th is the
first annual day of holy convocation. However, when revealing what it says in the Hebrew it describes something
different. From the Hebrew we learn that the fifteenth isnt the type of feast that the Scriptures say are to be
holy convocations. The type of feasts that are to be holy convocations are md, but THE FIFTEENTH ISNT A
MD, the fifteenth is a Chag:


And Yahweh spake unto Moses, saying,
2
Speak unto the children of Israel, and
say unto them, Concerning the md (
H4150
) of Yahweh, which ye shall
proclaim to be holy convocations, even these are my md (
H4150
)
3
Six
days shall work be done: but the seventh day is the sabbath of rest, an holy
convocation; ye shall do no work therein: it is the sabbath of Yahweh in all your
dwellings.
4
These are the md (
H4150
) of Yahweh, even holy
convocations, which ye shall proclaim in their mdh (
H4150
).
5
In the
fourteenth day of the first month at even is Yahwehs passover.
6
And on THE
FIFTEENTH DAY OF THE SAME MONTH I S THE CHAG (
H2282
) of
unleavened bread unto Yahweh



Now that we can see the Hebrew within these verses of Scripture we can clearly see that verse 6 is not telling us that
the 15th is the day of holy convocation. The days of holy convocation are the md(
H4150
) (vv. 2, 4), but the
15th is the Chag (
H2282
) (v. 6).

28

Because the 15th is not the md (
H4150
) the 15th is not the day ascribed as being the day of holy
convocation. Please notice how verses 2-3 and 4-5 of Leviticus 23 parallel each other. Verses 2-3 are a reference to the
weekly md while verses 4-5 are a reference to the first annual md:


Verse 2, the md of Yahweh. Verse 3 tells of the md, the seventh dayis the Sabbath of Yahweh.
Verse 4, the md of Yahweh. Verse 5 tells of the md, the fourteenth dayis Yahwehs Passover.



Clearly, in reference to the weekly md of Yahweh verse 2 says, these are my md (
H4150
). Verse 3
shows that Yahwehs weekly md is the seventh day. In reference to the annual md of Yahweh verse 4 says
These are the md (
H4150
) of Yahweh. Verse 5 shows that the first annual md is the fourteenth day.
Of the 15th Scripture states, the fifteenth dayis the Chag (
H2282
). So, why is the 15th even mentioned?



Why Is The 15th Mentioned?


With the knowledge that the 15th is not a md (
H4150
) it becomes obvious that the 15th is not the day of
holy convocation, because of the days of holy convocation it is said they are the md
(
H4150
):


the md (
H4150
) of Yahwehye shall proclaim to be holy convocations (Lev. 23:2)
the md (
H4150
) of Yahweh, even holy convocations (Lev. 23:4)



So, why would the 15th even be mentioned? It could be for a number of reasons, one of which could be because
Yahweh foresaw that people would set the 15th as being the holy convocation, so within his word he specifically
pointed out the fact that the 15th isnt the md (
H4150
) of Yahweh by specifically saying the fifteenth
dayis the Chag (
H2282
). (Lev. 23:6)

Another reason the 15th might be mentioned is because the feast of the Passover consists of more than just one day
(Ez. 45:21). Up to verse 5 of Leviticus 23 is just a reference to the md (
H4150
) of Yahweh, the days of
holy convocation. Verse 6 is a reference to the 15th being a day of unleavened bread in addition to Passover being a
day of unleavened bread, and goes on to say, seven days ye must eat unleavened bread.

In other words, unleavened bread is not only to be eaten on the fourteenth day with the Passover (Ex. 12:8, 18-20;
Dt. 16:2-3; Lk. 22:1,7; 1Cor. 5:7-8) but unleavened bread is to be eaten on the 15th as well (Lev. 23:6). In fact,
unleavened is to be eaten for seven days (Lev. 23:6). But the days of holy convocation are to be in the first day
(Lev. 23:7), being the fourteenth day (Ex. 12:18), and in the seventh day. (Lev. 23:8)

Although the 15th is a feast day, the feast isnt contained in that one day alone: the 16th, 17th, 18th and 19th
are all feast (chag) days too, but the days that are to be holy convocations are, md (Lev. 23:2, 4). The 15th,
16th, 17th, 18th and 19th are not md days, they are Chag days. Thus, they are merely days of unleavened bread,
BUT THE 14TH IS A MD, which is a day of holy convocation (Lev. 23:2, 4). Please do not ignore these facts.
Leviticus 23:4-6 makes it quite clear that the 14th, Yahwehs Passover, is the md, not the 15th.



29

Chapter 5
The 14th Is A Md, A Day Of Holy
Convocation, Not The 15th


According to Scripture the 14th day, Passover day, is a md, and the 15th day is a chag (Lev. 23:4-6). To follow
the word of Yahweh we must repent of calling the 15th (which is only a chag day) the day of holy convocation and
we must start calling the 14th day, Passover day (which is the md), the day of holy convocation. The fact that the
Passover is to be kept at the md, which is the day of holy convocation (Lev. 23:2, 4), is made even clearer in
Numbers 9:2, which reads:

Let the children of Israel also keep the Passover at his appointed season
(md).

Something to note is: IF THE MD IS ON THE 15TH THEN ACCORDING TO THIS VERSE OF SCRIPTURE
THAT IS WHEN THE PASSOVER IS TO BE KEPT, but we know that there are a number of other Scriptures
that tell us the Passover is to be kept on the 14th (Lev. 23:5; Num. 9:2-3,5,10-11; 28:16; Josh. 5:10; 2Chr. 30:15;
35:1; Ezra 6:19; Ez. 45:21). So, the belief that the md is on the 15th is a misunderstanding of Scripture.

Numbers 9:2 makes it clear that we are to keep the Passover at his md (appointed season). In Numbers 9:3 it
is made even clearer. In addition to keeping the Passover at his md (appointed season) the fourteenth is the
md. Numbers 9:3 reads:

In the fourteenth day of this month, at even, ye shall keep it in his md
(appointed season)

From these verses of Scripture there can be no doubt that the Passover is to be kept at the md and that THE
MD IS ON THE 14TH. Although Leviticus 23:4-5 reveals the same thing but because of the way it is
translated in the English it makes it a tad difficult to catch the true context of those verses of Scripture and it comes
across that verse 6 of Leviticus 23 is saying that the 15th is the day of convocation, when, in fact, the 15th is only a
chag while the days of convocation are the md. This is revealed to be so when looking into the actual Hebrew.

When looking at the Hebrew in these verses of Scripture the actual context is revealed and it is discovered that the
15th isnt a md. And when associating Numbers 9:2-3 with Leviticus 23:4-5 it is evident that the Passover is at
the md and that the 14th is at the md. Thus, from the instructions given in Leviticus 23:4 it is evident that
because the md is the day of holy convocation then the day of holy convocation is to be on the 14th,
Passover day, because both, the Passover and the 14th are at the md. (Numbers 9:2-3)

The above listed verses of Scripture are not the only verses of Scripture that identify the 14th and Passover day as
being at the md. Verse 13 of Numbers 9 goes on to say:

But the man that is clean, and is not in a journey, and forbeareth to keep the
passover, even the same soul shall be cut off from among his people: because
he brought not the offering of Yahweh in his md (appointed season), that
man shall bear his sin.

What we see here is the importance of bringing the Passover offering of Yahweh in his md (appointed season).
The man who does not keep the Passover, in his md, ...even the same soul shall be cut off from among his
people that man shall bear his sin (Num. 9:13). Deuteronomy 16:6 also tells us the Passover is to be sacrificed
at the md. Deuteronomy 16:5-6 reads:

30

Thou mayest not sacrifice the passover within any of thy gates, which Yahweh
thy Elohim giveth thee:
6
But at the place which Yahweh thy Elohim shall
choose to place his name in, there thou shalt sacrifice the passover at even, at
the going down of the sun, at the md (season) that thou camest forth out of
Egypt.

Those who teach that the 15th is the day of holy convocation, whether they believe that the Passover is on the 14th
or whether they believe the Passover is on the 15th; they both believe that the Passover is sacrificed a day prior to
the md, the day of holy convocation. However, the Passover is to be sacrificed at the md (Dt. 16:6), which
is the day of holy convocation (Lev. 23:4), not a day prior to it.


The Md Of Men

Oddly enough, those who proclaim that the 15th is the day of convocation are not much different from them who say
the 1st day of the week is the day of holy convocation. Both do so without instruction from Yahwehs word
instructing them that the 1st day of the week is a md or that the 15th day of the 1st month is a md. In the first
chapter of Isaiah Yahweh describes how he feels about them who have a self-appointed md. Isaiah 1:12-15
reads:

When ye come to appear before me, who hath required this at your hand, to
tread my courts?
13
Bring no more vain oblations; incense is an abomination unto
me; the new moons and sabbaths, the calling of assemblies, I cannot away with;
it is iniquity, even the solemn meeting.
14
Your new moons and YOUR
appointed md (feasts) my soul hateth: they are a trouble unto me; I am
weary to bear them.
15
And when ye spread forth your hands, I will hide mine
eyes from you: yea, when ye make many prayers, I will not hear: your hands are
full of blood.

Proclaiming that a day is a md without Scriptural support is not in our best interest and it isnt pleasing to
Yahweh. Neither the 15th day of the 1st month nor the 1st day of the week is identified as being a md in
Scripture. Thus, of them who observe the first day of the week or the fifteenth day of the first month as a md,
these md are YOUR appointed md (feasts) of which Yahweh says, my soul hateth.

Can you believe that Yahwehs soul can hate something that is done because it is not done according to the
instructions given in his word? Well, for many it isnt hard to believe that Yahweh hates something that people do
when they are following after a Pagan practice, but he is not a respecter of persons (Hos. 4:6; Acts 10:34; Rom. 2:1;
Eph. 6:9). False worship is false worship (Jn. 4:23-24; Mt. 7:21-24; 15:9; Mk. 7:7). He has given us a way to follow
(Jn. 14:6) but when we veer off that path we will find our self to be in trouble. (Mt. 7:13-14; Lk. 13:24)

The word of Yahweh is precise when speaking about the 15th day of the first month, the 15th day of the first month
is NOT A MD, its a chag. We cannot proclaim the chag to be the day of holy convocation when the word
of Yahweh says to proclaim the md to be the day of holy convocation (Lev. 23:2, 4). Many Jews and many
messianic believers proclaim the 15th day of the first month as being a holy convocation, but the 15th day of the
first month is nowhere identified as being a md by Yahweh. This is no different than what men do to the weekly
md (Sabbath).

Although the 1st day of the week is nowhere identified as being a weekly md in Scripture that is the day many
men observe as the weekly holy convocation. The same is true of the 15th day of the first month which men
proclaim as being a holy convocation. The 15th day of the first month is nowhere identified as being an annual
md by Yahweh but that is the day many men observe as the first annual holy convocation.

The 1st day of the week is a md of man, the 7th day of the week is the md of Yahweh (Lev. 23:2-3); the 15th
day of the 1st month is a md of man, the 14th day of the 1st month is the md of Yahweh. (Lev. 23: 4-5, Num.
9:2-3)
31


Chapter 6
The Evening Part Of The Day
Is At The Beginning Of The Day


Genesis 1, Days of Creation


In the beginning (Genesis) is where we learn when the day begins. Genesis 1:1-5 reads:

In the beginning Elohim created the heaven and the earth.
1
And the earth was
without form, and void; and darkness was upon the face of the deep. And the
Spirit of Elohim moved upon the face of the waters.
2
And Elohim said, Let there
be light: and there was light.
3
And Elohim saw the light, that it was good: and
Elohim divided the light from the darkness.
4
And Elohim called the light Day,
and the darkness he called Night. And the evening and the morning were the
first day.
5


In verse 5 of Genesis 1 is the record of the first day of creation and we see that the evening precedes the morning.
This order of the day is given for each day of creation, days 1-6:

the evening and the morning were the first day. (Gen. 1:5)
the evening and the morning were the second day. (Gen. 1:8)
the evening and the morning were the third day. (Gen. 1:13)
the evening and the morning were the fourth day. (Gen. 1:19)
the evening and the morning were the fifth day. (Gen. 1:23)
the evening and the morning were the sixth day. (Gen. 1:31)



Exodus 12, Passover Day


The very order of the day is recorded in Exodus 12, and just as Genesis chapter 1 reveals that the evening precedes
the morning in a day Exodus 12 makes mention of the night as well, which falls in between the evening and the
morning. Exodus 12:6-10 reads:

kill it (the Passover) in the evening (which begins the 14th day) (Ex. 12:6)
And they shall eat the flesh in that night (the night of the 14th) (Ex. 12:8)
And ye shall let nothing of it remain until the morning (of the 14th) (Ex. 12:10)


The evening and the morning is the very order of the day as established in Genesis 1 and this order is noted in the
instructions for Passover day, the 14th. The Passover is to be killed in the evening of the 14th (Ex. 12:6); this is at
the very beginning of the 14th. When the evening is finished the night begins and the Passover is to be eaten in that
night, the night of the 14th (Ex. 12:8). When the night is finished the morning follows; and of the Passover, nothing
of it is to remain until the morning, the morning of the 14th (Ex. 12:10). 2 Chronicles 35:16 makes this statement,
32

all the service of Yahweh was prepared the same day, to keep the passover. Thus, it is evident that the order of
the day is as follows: evening, night, and morning.



Deuteronomy 16, Passover day


The order of the day is also confirmed in Deuteronomy 16 of which is also a reference to the Passover:

neither shall there anything of the flesh, which thou sacrificedst
the first day at even, remain all night until the morning. (Dt. 16:4)
thou shalt sacrifice the Passover at even (Dt. 16:6)
and thou shalt turn in the morning, and go unto thy tents. (Dt. 16:7)


Again, we see the order of the day: the evening begins the day when the Passover is sacrificed, it is to be eaten in
that night which follows the evening, and then comes the morning. By this time the passover meal should be all
eaten up. The evening begins the day, then comes the night, and the morning follows. This is the order of the day.



Exodus 16, The 1st Day of the Week


Another example of the order of the day given in Scripture is seen in Exodus 16. In this chapter Yahweh used manna
(bread from heaven Ex. 16:15) to teach Israel about the Sabbath. Verse 4 reads:

Behold, I will rain bread from heaven for you; and the people shall go out and
gather a certain rate every day, that I may prove them, whether they will walk
in my law, or no.


Yahweh didnt want Israel gathering manna on the Sabbath (Ex. 16:5, 22-30), thus, because this is when Israel
received their first six days of manna it is obvious that what took place, At even (gathering quail vv. 8, 12-13) is
when the Sabbath had just expired. At even, is when the next day had begun; it was then when they were allowed
to gather the quail without breaking the Sabbath because the Sabbath had just past. Exodus 16:2-3 reads, Israel
murmured against Moses and Aaron because they were with hunger. Verses 6-8 reads:

And Moses and Aaron said unto all the children of Israel, At even, then ye shall
know that Yahweh hath brought you out from the land of Egypt: And in the
morning, then ye shall see the glory of Yahweh And Moses said, This shall
be, when Yahweh shall give you in the evening flesh to eat, and in the
morning bread to the full


So, because this is where the six day cycle of manna started it is evident that the day previous to this six day cycle
was the seventh day Sabbath because the six day cycle began on the first day of the week. And because Yahweh
was schooling them on what not to do on the Sabbath it is evident that he waited till the time of the evening to
come before providing them with the flesh they desired so the Sabbath wouldnt be broken. Thus, Israel was told,
At even ye shall eat flesh, and in the morning ye shall be filled with bread (Ex. 16:12). And it came to pass,
that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host. (Ex.
16:13)

33

Because that morning was the first of 6 days when Israel gathered manna the previous day was a Sabbath. And
because they had to go until that evening without anything to eat shows that when the evening came the Sabbath
was over and the first day of the week had begun. Thus, when the Sabbath was past with the arrival of the
evening they were then allowed to gather the quail and the following morning, being that same day, the first day of
the week, is when the manna first appeared. Thus, the order of the day is again given, the evening first and then
the morning.



Leviticus 23, The Day of Atonement


Another example of the order of the day given in Scripture is seen in Leviticus 23:32. In reference to the Day of
Atonement Leviticus 23:32 reads:

It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth
day of the month at even, from even unto even, shall ye celebrate your sabbath.


Again we see that the day begins in the evening and lasts until the next evening from even unto even. This same
illustration is given in Exodus 12:18 in regards to the seven days of unleavened bread.



Exodus 12:18, The Days of ULB


In reference to the seven days of unleavened bread Exodus 12:18 reads:


In the first month, on the fourteenth day of the month at even, ye shall eat
unleavened bread, until the one and twentieth day of the month at even.


Much like the Day of Atonement is demonstrated to be, from even unto even (Lev. 23:32), the seven days of
unleavened bread are from even unto even, but because there are seven days of unleavened bread the seven days
begin with the evening of the fourteenth and end with the evening of the twenty first (one and twentieth Ex. 12:18).
An illustration of what we are told in Exodus 12:18 is as follows:


In the first month, on the fourteenth day of the until the one and twentieth day
month at even, ye shall eat unleavened bread (21st) of the month at even



Even/Morning Even/Morning Even/Morning Even/Morning Even/Morning Even/Morning Even/Morning Even/Morning
14th 15th 16th 17th 18th 19th 20th 21st
1st day of 2nd day of 3rd day of 4th day of 5th day of 6th day of 7th day of
ULB ULB ULB ULB ULB ULB ULB

14th day 21st day
Included Excluded



34

Think about it: Although the day does begin at even it does not matter whether a person believes that is when the
day begins to make the 14th the first day of unleavened bread, because not mattering when a person says the even
of the day is we are still commanded to eat unleavened bread, ON THE FOURTEENTH DAY (Ex. 12:18), and
that makes the 14th day the first day of unleavened bread.

Nevertheless, the order of the day is given here in this verse of Scripture, and like the order of the day is, from
even unto even in Leviticus 23:32, the order of the day is listed as being from even unto even here in Exodus
12:18; but here there are 7 days listed: from the fourteenth day of the month at even until the one and twentieth
day of the month at even. No matter how you look at it the order of these days are in the same order as the order of
the Day of Atonement with the evening being at the beginning of the day and it extends to the evening of the next
day, from even unto even. (Lev. 23:32)



The 7 Days of ULB Paralleled to the 7 Days of Creation


In the example below we can take some lessons from the book of Genesis. By using this illustration we can visually
compare the creation days to the days of unleavened bread, in that they begin with the evening. Clearly, Yahweh
wouldnt have some days begin in the evening, some days begin in the morning, some days end with the
evening, some days end in the morning, while having others begin or end at nighttime or at other times of the day.
No, the Scriptural day begins in the evening:


E = Evening M = Morning

14th 15th 16th 17th 18th 19th 20th 21st
E / M E / M E / M E / M E / M E / M E / M E / M
1st day 2nd day 3rd day 4th day 5th day 6th day 7th day



Just as the creation days are 1-7 in Genesis chapter 1 so are the days of unleavened bread, 1-7. Is what needs to be
noted is that ALL these days begin with the evening.


Just as the first day in creation was the evening and the morning... (Gen. 1:5)
so is the 14th day of the 1st month, being the 1st day of unleavened bread.
The evening and the morning of the 14th is the first day of unleavened bread.

Just as the second day in creation was the evening and the morning... (Gen. 1:8)
so is the 15th day of the 1st month, being the 2nd day of unleavened bread.
The evening and the morning of the 15th is the second day of unleavened bread.

Just as the third day in creation was the evening and the morning... (Gen. 1:13)
so is the 16th day of the 1st month, being the 3rd day of unleavened bread.
The evening and the morning of the 16th is the third day of unleavened bread.

Just as the fourth day in creation was the evening and the morning... (Gen. 1:19)
so is the 17th day of the 1st month, being the 4th day of unleavened bread.
The evening and the morning of the 17
th
is the fourth day of unleavened bread.

Just as the fifth day in creation was the evening and the morning... (Gen. 1:23)
so is the 18th day of the 1st month, being the 5th day of unleavened bread.
The evening and the morning of the 18th is the fifth day of unleavened bread.
35


Just as the sixth day in creation was the evening and the morning... (Gen. 1:31)
so is the 19th day of the 1st month, being the 6th day of unleavened bread.
The evening and the morning of the 19th is the sixth day of unleavened bread.


The same is true of every day; every day begins with the evening and the morning follows. The 20th is the seventh
day of unleavened bread and it too begins with the evening. The evening and the morning of the 20th is the 7th day
of unleavened bread. The days of unleavened bread only last UNTIL the evening of the 21st, which BEGINS the
21st. Thus, when the evening of the 21st comes the days of unleavened bread are over.

The fact of the matter is; the 21st is excluded where the 14th is included. The days of unleavened bread are only
observed, UNTIL the one and twentieth day of the month at even (Ex. 12:18). Thus, the days of unleavened
bread end when the 21st begins. Remember, even, begins the day, the night then follows, and then comes
morning. (Ex. 12:6, 8, 10; 16:6-8, 12-13; Lev. 23:32; Dt. 16:4, 6-7)

Just as each day of creation began with the evening and when the evening of the next day came the previous day
was over. The seven days of unleavened bread follow suit beginning with the fourteenth day of the month at even,
and when the one and twentieth day of the month at even arrives the days of unleavened bread are over
(Gen. 1:5, 8, 13, 19, 23, 31; Ex. 12:18). And there is nothing different with the Day of Atonement. The Day of
Atonement begins with the evening of the tenth and when the evening of the eleventh comes the Day of Atonement
is over.



The 7 Days of ULB Paralleled to the Day of Atonement


Note that just like all the days of creation began with the evening but when the evening of the next day came the
previous day was over, the seven days of unleavened bread follow suit in that when the evening of the fourteenth
comes the days of unleavened bread begin but when the evening of the twenty-first comes the days of unleavened
bread are over, the Day of Atonement is a parallel.

The Day of Atonement begins with the evening of the tenth and when the evening of the eleventh comes the Day
of Atonement is over. With this it is obvious that the eleventh day is excluded. Note how the Days of Unleavened
Bread are parallel to this:

The Day of Atonement begins on the 10th day of the 7th month at even (Lev. 23:27, 32)
The days of Unleavened Bread begin on the 14th of the 1st month at even (Ex. 12:18)

When the even of the 11th day of the 7th month arrives the Day of Atonement is over, which excludes the 11th.
When the even of the 21st of the 1st month arrives the days of Unleavened Bread are over, which excludes the 21st.


From the evening of the 14th to the evening of the 15th is the 1st day of unleavened bread
From the evening of the 15th to the evening of the 16th is the 2nd day of unleavened bread
From the evening of the 16th to the evening of the 17th is the 3rd day of unleavened bread
From the evening of the 17th to the evening of the 18th is the 4th day of unleavened bread
From the evening of the 18th to the evening of the 19th is the 5th day of unleavened bread
From the evening of the 19th to the evening of the 20th is the 6th day of unleavened bread
From the evening of the 20th to the evening of the 21st is the 7th day of unleavened bread


When the 21st begins; the days of unleavened bread end.

36

Chapter 7
Comparing The Hebrew


There are some who are of the belief that the word evening in Genesis 1 is something different from the word
even in Exodus 12:18, so lets compare the Hebrew to see if they are different words.

The word, evening, in Genesis 1:5, 8, 13, 19, 23, and 31 is:


H6153 ereb BDB Definition: 1) evening, night, sunset
1a) evening, sunset 1b) night
Part of Speech: noun masculine
A Related Word by BDB/Strongs Number: from H6150
Same Word by TWOT Number: 1689a


The above info was taken from the electronic version of the Brown-Driver-Briggs Hebrew definitions, and can be
downloaded from the Internet for free at E-sword.net. The electronic version of the Strongs Hebrew and Greek
Dictionaries, which can be downloaded from the Internet for free at E-sword.net, reads:


H6153 ereb eh'-reb From H6150; dusk:



Like The Days Of The Week begin at Ereb ()
So Do The Days Of Unleavened Bread


The word, evening, that is used in Genesis 1:5, 8, 13, 19, 23 and 31 is the same Hebrew word used for the word
even in Exodus 12:18. Below you can compare the Hebrew with the English translation to see that the Hebrew
word that is used for the word evening in Genesis 1:5, 8, 13, 19, 23 and 31 is the same Hebrew word used for the
word even in Exodus 12:18. With this evidence it is obvious that the word, even, in Exodus 12:18 is a reference
to the beginning of the day just like the word evening is a reference to the beginning of the day in Genesis 1:


English reads
Gen. 1:5 And Elohim
H430
called
H7121
the light
H216
Day,
H3117
and the darkness
H2822
he called
H7121


Night.
H3915
And the evening
H6153
and the morning
H1242
were
H1961
the first
H259
day.
H3117



Hebrew reads
. 1:5 Gen
H7121

H430

H216

H3117

H2822

H7121

H3915

H1961

H6153

H1961

H1242

H3117

H259


37

English reads
Gen. 1:8 And Elohim
H430
called
H7121
the firmament
H7549
Heaven.
H8064
And the evening
H6153


and the morning
H1242
were
H1961
the second
H8145
day.
H3117



Hebrew reads
Gen. 1:8
H7121

H430

H7549

H8064

H1961

H6153

H1961

H1242

H3117

H8145


English reads
Gen. 1:13 And the evening
H6153
and the morning
H1242
were
H1961
the third
H7992
day.
H3117



Hebrew reads
Gen. 1:13
H1961

H6153

H1961

H1242

H3117

H7992


English reads
Gen. 1:19 And the evening
H6153
and the morning
H1242
were
H1961
the fourth
H7243
day.
H3117



Hebrew reads
Gen. 1:19
H1961

H6153

H1961

H1242

H3117

H7243


English reads
Gen. 1:23 And the evening
H6153
and the morning
H1242
were
H1961
the fifth
H2549
day.
H3117



Hebrew reads
Gen. 1:23
H1961

H6153

H1961

H1242

H3117

H2549


English reads
Gen. 1:31 And Elohim
H430
saw
H7200 (H853)
every thing
H3605
that
H834
he had made,
H6213


and, behold,
H2009
it was very
H3966
good.
H2896
And the evening
H6153
and the morning
H1242


were
H1961
the sixth
H8345
day.
H3117



Hebrew reads
Gen. 1:31
H7200

H430

H853

H3605

H834

H6213

H2009

H2896

H3966

H1961

H6153

H1961

H1242

H3117

H8345



38

The verses of Scripture above show that the days of the week begin at evening (
H6153
) and the verse of Scripture
below shows that in reference to when the days of unleavened bread are to begin the Hebrew reads the same way.
The days of unleavened bread begin on the 14th day of the first month at
H6153
:

English reads
Ex. 12:18 In the first
H7223
month, on the fourteenth
H702 H6240
day
H3117
of the month
H2320


at even,
H6153
ye shall eat
H398
unleavened bread,
H4682
until
H5704
the one
H259


and twentieth
H6242
day
H3117
of the month
H2320
at even.
H6153



Hebrew reads
Ex. 12:18
H7223

H702

H6240

H3117

H2320

H6153

H398

H4682

H5704

H3117

H259

H6242

0 H232

H6153


Note: The yellow highlight was used to line up the Hebrew word with the English translation. Where the red is in
the text of The unpointed Tanach from the Masoretic text with embedded Strongs Numbers is my emphasis. The
red is used to point out that the highlighted red Hebrew number was not included within The English translation
with Strongs numbers, which was taken from The 1769 King James Version of the Holy Bible (also known as the
Authorized Version) in the Bible software, e-sword. What is in orange and green is the Hebrew word, ba ereb
(), which simply means, at even. The Hebrew letter for the word, at, is in orange (), and the Hebrew letters
that represent the word, even/evening, are in green(). And only those letters are highlighted in Yellow.

The Hebrew letters that are in red () likely were combined with the word that evening comes from, but the words
were evidently separated in the version I used for identification. Instead of having these words separate one
translation renders the word that is used for evening, :. . Note that the Hebrew word from which evening is
translated from here is combined with the word that is highlighted in the above quotes in red,
H6153

H1961
.
However, with the dash () we can see that the Hebrew word, :., is separate. These Hebrew letters () likely are
what the words, and the are translated from. Thus, it is written, and the () evening (:. ).

Clearly, the Hebrew word that our English word evening is translated from is found within the combination of these
letters, :.. With it written this way it may appear to some that all of these Hebrew letters in the first chapter
of Genesis are what make up the word, evening, but the letters to the right of what is highlighted likely have the
meaning of, and the. The highlighted letters are what the word, evening, is translated from.

Although there is confusion for many as to whether the word evening in Genesis 1:5 is the same word as the word
even in Exodus 12:18 it is confusing because of the way the Hebrew reads in some translations. With the words
run together as they are in some translations they certainly do not appear to be the same, but they are.

The Hebrew letters that the word evening is translated from in Genesis 1:5 are, :. , while the Hebrew
letters that the word even is translated from in Exodus 12:18 are, :.:. A notable difference, indeed, but when
understanding that Hebrew words are made up of phrases the same word is found in both places, Genesis 1:5 and
Exodus 12:18.

In Genesis 1:5 the Hebrew wording where the word evening is found is, :. , and the meaning of this
wording is, and the evening. In other words, the word evening is found within this wording, or phrase. The
word evening is not the only word that is translated from these letters. The English word evening is only a
part of these Hebrew letters, :., and at a glance these Hebrew letters can appear to be just one word but these
Hebrew letters make up more than just the word, evening.
39


The same is true of the word, even, in Exodus 12:18. The Hebrew letters that the English word even is
translated from in Exodus 12:18 are, :.:, and the translation of this wording is, at even. Thus, there are more
letters in this Hebrew lettering than just the letters for the word, even. When understanding this it becomes
obvious that the word even in Exodus 12:18 is identical to the word evening in Genesis 1:5 (Gen. 1:5, :.
, Exodus 12:18, :. :). Thus, the word even in Exodus 12:18 has the same meaning as the word evening
in Genesis 1:5. Therefore, because the word evening in Genesis 1:5 is a reference to the beginning of the day
the word even in Exodus 12:18 is a reference to the beginning of the day, which makes the 14th the first day of
unleavened bread, and when the even of the 21st arrives the days of unleavened bread end:

In the first month, on the fourteenth day of the until the one and twentieth day (21st)
month at even (the even is at the beginning of of the month at even (the even of the
the day), ye shall eat unleavened bread 21st is when the 21st begins and that is
when the days of ULB ends

Even/Morning Even/Morning Even/Morning Even/Morning Even/Morning Even/Morning Even/Morning Even/Morning
14th 15th 16th 17th 18th 19th 20th 21st
1st day of 2nd day of 3rd day of 4th day of 5th day of 6th day of 7th day of
ULB ULB ULB ULB ULB ULB ULB

14th day 21st day
Included Excluded


Think about it: Although the day does begin at even it does not matter whether a person believes that is when the
day begins to make the 14th the first day of unleavened bread, because not mattering when a person says the even
of the day is we are still commanded to eat unleavened bread, ON THE FOURTEENTH DAY (Ex. 12:18), and
that makes the 14th day the first day of unleavened bread.



The 10th Day Of The 7th Month Begins At Ereb ()


When learning that the word evening in Genesis 1 is the same word as the word even in Exodus 12:18 it puzzled me
as to why people would say this word had two different meanings when the Hebrew definition only had one
meaning. If the Hebrew word, ereb (Strongs #H6153 ), in Genesis 1:5 means, dusk, then why doesnt the
Hebrew word, ereb (Strongs #H6153 ), in Exodus 12:18 mean dusk? I was given all sorts of reasons as to
why people taught such a doctrine but those reasons didnt add up when investigating other verses of Scripture that
use this same word.

The fact of the matter is that the definition of the Hebrew word ereb is, DUSK! (Strongs #H6153) And the
time of day that dusk represents is from when the sun has set to the time when its light is gone and it is dark.
Therefore, for them who believe that the day begins at sunset then when Scripture states that something is to take
place at dusk (ereb, Strongs #H6153 ) then what Yahweh is instructing to take place at dusk (ereb) is to take
place at the very beginning of the Scriptural day. And such is the case: with the Day of Atonement (Lev. 23:32), the
Passover (Dt. 16:4; Josh. 5:10), and the days of unleavened bread (Exodus 12:18). Yahweh has instructed each
and every one of these festivals to begin at, dusk. (even Strongs #H6153 , ereb)

Yes, the fast for the Day of Atonement starts no later than the 10th day of the seventh month at dusk (even), on the
tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye
shall afflict your souls, and offer an offering made by fire unto Yahweh from even (Strongs #H6153 , ereb;
dusk) unto even (Strongs #H6153 , ereb; dusk), shall ye celebrate your sabbath. (Lev. 23:27, 32)

40

Is there any speculation that the even of this day is at the end of the 10th day? Clearly there isnt! The even
of this 10th day is a reference to the beginning of the 10th day. (See sections in Chapter 6 under, Leviticus 23, The
Day of Atonement to the end of that chapter). All of Yahwehs festivals are observed from even unto even.


The Passover Is Sacrificed At Ereb ()


The same is true of when the Passover is to be kept, the Passover is to be sacrificed at even (Strongs #H6153 ,
ereb; dusk). In reference to the Passover sacrifice (Dt. 16:1-3) Deuteronomy 16:4 reads:

And 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 (Strongs #H6153 , ereb; dusk), remain all night until the morning.


Just like the fast for the Day of Atonement is to begin at dusk (even, Strongs #H6153 , ereb), which is at the
beginning of the 10th day, the Passover is to be sacrificed at dusk, (even, Strongs #H6153 , ereb), which is at
the beginning of the 14th day. Some believe this conflicts with when our savior was sacrificed, but it doesnt. (See
Appendix 3, The Onetime Perfect Sacrifice)

Deuteronomy 16:6 gives further evidence that the Passover is to be sacrificed at dusk (even, Strongs #H6153
, ereb). Deuteronomy 16:5-6 reads:

Thou mayest not sacrifice the passover within any of thy gates, which Yahweh
thy Elohim giveth thee:
6
But at the place which Yahweh thy Elohim shall
choose to place his name in, there thou shalt sacrifice the passover at even
(Strongs #H6153 , ereb; dusk), at the going down of the sun, at the season
that thou camest forth out of Egypt.


The Passover Observance Is Kept On The 14th Day At Ereb ()


Another example of the Passover being kept at dusk (even, Strongs #H6153 , ereb) is found in Joshua 5:10.
Joshua 5:10 reads:

And the children of Israel encamped in Gilgal, and kept the passover on the
fourteenth day of the month at even (Strongs #H6153 , ereb; dusk) in the
plains of Jericho.


Just like the fast for the Day of Atonement is to begin at dusk (even, Strongs #H6153 , ereb), which is at the
beginning of the 10th day (Lev. 23:27, 23) the Passover is to be sacrificed at dusk, (even, Strongs #H6153 ,
ereb [Dt. 16:4, 6]), which is at the beginning of the 14th day (Josh. 5:10). With this evidence it is clear what is
meant when the word even is used (Strongs #H6153 , ereb; dusk).

Just as it is demonstrated in Genesis 1 that the day begins with the evening/dusk (Strongs #H6153 , ereb;
dusk) there is no question as to when the Day of Atonement is to begin. The Day of Atonement begins on the 10th
day of the seventh month at even/dusk (Strongs #H6153 , ereb; dusk). Also, just as it is demonstrated in
Genesis 1 that the day begins with the evening (Strongs #H6153 , ereb; dusk), thus there is no question as to
when the Day of Atonement is to begin because the Day of Atonement begins on the 10th day of the seventh month
at even (Strongs #H6153 , ereb; dusk); this leaves us with little doubt as to what time of day the Passover is
41

to be sacrificed and kept. The Passover is to be sacrificed and kept on the fourteenth day of the month at
even/dusk. (Strongs #H6153 , ereb; dusk), which is at the beginning of the fourteenth)


The Days Of ULB Begin & The Passover Is Sacrificed
On The 14th Day At Ereb ()


Until I took the time to look closer at the Hebrew I took people at their word who told me that the reason the
Passover was sacrificed at the beginning of the 14th and that the days of unleavened bread began at the end of the
14th is because the time of day when the Passover was sacrificed was byn ha erebim while the time of day when
the days of unleavened bread was to begin was ba ereb. Well, this seemed credible at the time but with the above
information it is clear that such is not the case. Yes, the Passover is to be sacrificed on the 14th byn ha erebim
and the days of unleavened bread are to begin on the 14th ba ereb but with the information listed above we see that
the time of day the Passover is to be sacrificed and kept also is ba ereb. (Dt. 16:4, 6; Josh. 5:10)

With this information it is evident that the days of unleavened bread begin at the same time as when the Passover
is to be sacrificed and kept, on the fourteenth day of the month at even/dusk (ereb) (Ex. 12:18; Dt. 16:4, 6;
Josh. 5:10). Lets take a look at this in the Hebrew. Concerning the days of unleavened bread Exodus 12:18 reads:

Ex. 12:18 In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one
and twentieth day of the month at even.

Ex. 12:18 In the first
H7223
month, on the fourteenth
H702 H6240
day
H3117
of the month
H2320
at even,
H6153
ye shall eat
H398
unleavened bread,
H4682
until
H5704
the one
H259
and twentieth
H6242
day
H3117
of the month
H2320
at even.
H6153

Hebrew reads
Ex. 12:18
H6153 H2320 H6242 H259 H3117 H5704 H4682 H398 H6153 H2320 H3117 H6240 H702 H7223


:.: : :c. s : . -s: : s- :. : : : c. .:s: :s:
WTT
Ex. 12:18

In the above quoted verse of Scripture we can see how, on the fourteenth day of the month at even, reads in the
Hebrew. It is highlighted in yellow. This is a reference to when the days of unleavened bread begin. Now lets
compare this to when the Passover is to be kept and we will see that this exact phrase is used to tell us when the
Passover is kept. Joshua 5:10 reads:

Josh. 5:10 And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month
at even in the plains of Jericho.

Josh. 5:10 And the children
H1121
of Israel
H3478
encamped
H2583
in Gilgal,
H1537
and kept
H6213 (H853)
the passover
H6453

on the fourteenth
H702 H6240
day
H3117
of the month
H2320
at even
H6153
in the plains
H6160
of Jericho.
H3405


Josh. 5:10

H3405 H6160 H6153 H2320 H3117 H6240 H702 H6453 H853 H6213 H1537 H3478 H1121 H2583


-:. : :.: : : c. .:s: :e -s c. ..: sc.: .
WTT
Josh. 5:10


42

In the above quoted verse of Scripture is a reference to the Passover being kept on the fourteenth day of the month
at even (highlighted in yellow). This is not a reference to the end of the 14th day this is a reference to the beginning
of the 14th day. This word, (ba ereb), simply means, at even (at even ). The bottom line is this: the word
even in Joshua 5:10 and the word even in Exodus 12:18 is translated from the same Hebrew word that the word
evening is translated from in Genesis 1:5, 8, 13, 19, 23 and 31. Because Genesis sets the precedence for the order of
the day, that the evening () is at the beginning of the day (Gen. 1:5, 8, 13, 19, 23, 31), when the instructions in
Yahwehs word tell us to sacrifice and keep the Passover on the 14th day at (even/dusk Dt. 16:4, 6; Josh. 5:10)
then it is at the beginning of the 14th day when the Passover is to be sacrificed and kept.

The same is true of when the days of unleavened bread are to begin. Because Genesis sets the precedence for the
order of the day, that the evening () is at the beginning of the day (Gen. 1:5, 8, 13, 19, 23, 31), when the
instructions in Yahwehs word tell us that the days of unleavened bread are to begin on the 14th day at
(even/dusk Dt. 16:4, 6; Josh. 5:10) then it is at the beginning of the 14th day when the days of unleavened bread
are to begin.

Whether one believes that the day begins at even or whether one believes that the day ends at even, there is one
thing that is clear; the Passover is to be sacrificed and kept on the fourteenth day of the month at even. and the
days of unleavened bread are to begin on the fourteenth day of the month at even. Lets look at both of these
passages of Scripture parallel to each other in the Hebrew:

WTT
Ex. 12:18
:.: : :c. s : . -s: : s- :.: : : c. .:s: :s:

-:. : :.: : : c. .:s: :e -s c. ..: sc.: .
WTT
Josh. 5:10

Note that what is highlighted is exactly the same for when the days of unleavened bread are to begin (Ex. 12:18) and
for when the Passover is to be kept (Joshua 5:10). Both verses of Scripture are speaking of the same time of day
and the same day. Both verses of Scripture read identical:

:.: : : c. .:s : on the fourteenth day of the month at even. (Ex. 12:8)
:.: : : c. .:s : on the fourteenth day of the month at even. (Josh. 5:10)


Ex. 12:18 In the first
H7223
month, on the fourteenth
H702 H6240
day
H3117
of the month
H2320
at even,
H6153
ye shall eat
H398
unleavened bread,
H4682
until
H5704
the one
H259
and twentieth
H6242
day
H3117
of the month
H2320
at even.
H6153

Hebrew reads
Ex. 12:18
H6153 H2320 H6242 H259 H3117 H5704 H4682 H398 H6153 H2320 H3117 H6240 H702 H7223


:.: : :c. s : . -s: : s- :. : : : c. .:s: :s:
WTT
Ex. 12:18

Josh. 5:10 And the children
H1121
of Israel
H3478
encamped
H2583
in Gilgal,
H1537
and kept
H6213 (H853)
the passover
H6453

on the fourteenth
H702 H6240
day
H3117
of the month
H2320
at even
H6153
in the plains
H6160
of Jericho.
H3405

Hebrew reads
Josh. 5:10

H3405 H6160 H6153 H2320 H3117 H6240 H702 H6453 H853 H6213 H1537 H3478 H1121 H2583


-:. : :.: : : c. .:s: :e -s c. ..: sc.: .
WTT
Josh. 5:10
43


All of the above listed days (the days of the week, the 10th day of the seventh month, the 14th day of the first
month) have their beginning at ereb/dusk (evening/even, Strongs #H6153 ; dusk) and of the 10th day of the
seventh month and of the 14th day of the first month it is important for us to pay attention to the ereb part of the day
because Yahweh has special instructions for these two days, and ereb is included in the instructions of these two
days.

To place the ereb at the end of either one of these two days instead of at the beginning then the fast for the Day of
Atonement wouldnt have been on the 10th day (Lev. 23:29-30) and the blood of the lamb wont be where it should
be on the 14th day in order for our sins to be passed over (Ex. 12:13; Jn. 6:51, 53). Furthermore, to place the ereb at
the end of the day instead of at the beginning of the day then all the annual Sabbaths in the spring would be off by
one day. Worse yet, when the seven days of unleavened bread are out of kilter the Feast of Weeks (Pentecost)
could be as far off as one week.

To begin your fast at the end of the day of the 10th day of the seventh month because that is where you believe the
ereb of the day should be then your 24 hour fast will be from the end of the 10th day of the seventh month to the
end of the 11th day of the seventh month, and the Day of Atonement Sabbath will not be on the 10th as instructed
(Lev. 23:27-32). Also, when placing the ereb at the end of the day of the 14th for the days of Unleavened bread
instead of at the beginning of the 14th day then two more annual Sabbaths (the 1st & 7th days of ULB) will be
observed on the wrong day. This is what many have been doing for millennia because many have been
unknowingly following after the traditions of the Pharisees instead of adhering to the order of the day the way
Scripture lays it out. Placing the ereb at the end of the day is a custom of the Pharisees and it is not Scriptural.


From Ereb Unto Ereb () In Lev. 23:32


Much confusion has been caused from the way Leviticus 23:32 has been translated in the English. Leviticus 23:32
reads:

It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth
day of the month at even, from even unto even, shall ye celebrate your sabbath.


For a better understanding of what is being said in this verse of Scripture we will need to look at the Hebrew. Again,
Leviticus 23:32, reads:


It
H1931
shall be unto you a sabbath
H7676
of rest,
H7677
and ye shall afflict
H6031
(H853)
your souls:
H5315
in the ninth
H8672
day of the month
H2320
at even,
H6153
from
even
H4480 H6153
unto
H5704
even,
H6153
shall ye celebrate
H7673
your sabbath.
H7676

Hebrew reads
Leviticus 23:32
H7676 H7673 H6153 H5704 H6153 H6153 H2320 H8672 H5315 H853 H6031 H1931 H7677 H7676


:: -:: -: :- :. . :.: :.: : .:-: :: -:e .-s :- .. :: s -: : -: :
WTT
Lev. 23:32


It is clear what from even unto even means; it means that the whole day is included. Here again we see that the
day begins with even (Strongs #H6153 , ereb; dusk). The confusion isnt with the word even in this verse of
Scripture the confusion comes from the word that is translated, ninth. If the word ninth were a proper translation
then what this verse of Scripture would be telling us is, ye shall afflict your souls: in the ninth day of the month at
44

even, from even unto even, shall ye celebrate your sabbath (Lev. 23:32). Clearly, there is a problem with the way
this verse of Scripture is translated in the English because THE WAY THAT THIS VERSE OF SCRIPTURE IS
TRANSLATED IT IS NOT A REFERENCE TO THE TENTH.

If this verse of Scripture (Lev. 23:32) really means what it says, in the English, then the day of affliction that this
verse of Scripture is referring to would be on the ninth day rather than on the tenth day, but verse 27 reads:



on the tenth dayof this seventh month there shall be a day of atonement: it
shall be an holy convocation unto you; and ye shall afflict your souls, and offer
an offering made by fire unto Yahweh.



Clearly there is a discrepancy between these two verses of Scripture (vv. 27, 32) but the discrepancy is found in the
way verse 32 is translated in the English. In the English one verse of Scripture says one thing while the other verse
of Scripture says another. Lets look at them parallel to each other:


on the tenth day ye shall afflict your souls (Lev. 23:27)
ye shall afflict your souls: in the ninth day (Lev. 23:32)


This is where some get confused as to when the even is in a day.

Instead of analyzing these verses of Scripture more carefully to see how they can harmonize too many are too quick
to conclude that some days begin at even while other days end at even. And, of course, the logical conclusion that
many make here in Leviticus 23:32 is that the word even is a reference to the end of the ninth day in order for the
day of affliction to be on the tenth instead of it ending up being on the ninth.

So, for them who use the reasoning that some days begin with an evening and some days end with an evening when
a Scripture makes a reference to an evening of a day they choose for their self whether that evening is a reference
to the beginning of a day or whether that evening is a reference to an end of a day (Judg. 17:6; 21:25; Pro.
21:12). If Yahweh really did design each day with an evening at the beginning of the day and an evening at the end
of the day then wouldnt Yahwehs inspired word tell us whether the Passover is to be sacrificed at the evening
which is at the beginning of the day or whether it is to be sacrificed at the evening which is at the end of the day?

The reason that it is just stated that the Passover is to be sacrificed and kept, at even, (Dt. 16:4, 6; Josh. 5:10) is
because there is only one even in the day. Of course, as already stated, some will argue that the different evenings
in the day have different names and the name of the evening when the Passover is to be sacrificed and kept is, byn
ha erebim ( [between the evenings]), but then that would not fall in line with what we are told in
Deuteronomy 16:4, 6 and Joshua 5:10, that thou shalt sacrifice the Passover ba ereb ( [at even]), and that the
Passover was kept on the fourteenth day of the month ba ereb ( [at even]).

So, if there are two evenings in the day, one at the beginning of the day and one at the end of the day, and one
evening is named, byn ha erebim ( [between the evenings]), while the other evening is named, ba ereb
( [at even]), does it make any sense that one verse of Scripture tells us to sacrifice and keep the passover at
the beginning of the day on the 14th while another verse of Scripture tell us to sacrifice and keep the Passover at
the end of the day on the 14th? It wouldnt make any difference if it didnt matter when the Passover was to be
sacrificed on the 14th, but because they were to have the blood of the sacrifice on their doorposts before midnight on
the 14th it does matter. And because we see that ba ereb ( [at even]) is a time appointed to sacrifice and keep
the Passover this is evidence that the evening that is named ba ereb ( [at even]) ISNT AT THE END OF
DAY. Thus, we find another problem with the way Leviticus 23:32 is translated because the even of the day that
is mentioned in that verse of Scripture isnt a reference to the end of the day.

45

Chapter 8
From Even Unto Even


The order of the day is:


Even/Night/Morning/Noon Even/Night/Morning/Noon Even/Night/Morning/Noon



However, some would have us believe that there are two evenings in each day, which would look something like:



Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even



Does this make any sense? An ereb/even at the beginning of the day and an ereb/even at the end of the day? So
when the Scriptures say, ye shall afflict your souls: in the ninth day of the month at even, from even unto even,
shall ye celebrate your Sabbath (Lev. 23:32), if the word even is to be applied to the end of the ninth then, from
even to even, would nearly exclude ALL of the tenth:


From even to even
9th 10th 11th

Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even




Note that Leviticus 23:32 instructs us that our fast is to begin with the even that is mentioned first, ye shall afflict
your souls: in the ninth day of the month at even. So, if our fast is to begin at an even that is at the end of the
ninth then from that even to the next even would, at best, only include the even that is at the beginning of the
tenth, but doing it that way would nearly exclude the tenth day entirely. This theory clearly does not coincide with
Scripture.



The Even/Evening Is Mentioned 3 Times In Leviticus 23:32


In order to maintain the idea that there are two evenings in each day some will proclaim that because the even/
evening is mentioned three times in Leviticus 23:32 is evidence that there are two evenings in each day. This said
theory says: the first even that is mentioned in Leviticus 23:32 is an evening that is at the end of the ninth, the
second even that is mentioned is an evening that is at the beginning of the tenth, and the third even that is mentioned
is an evening that is at the end of the tenth. However, there are still problems with this theory because when using
this formula it extends the DAY of Atonement to be more than one day:


46

1st even 2nd even 3rd even
9th 10th 11th

Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even



Although when using this formula the entire day of the tenth is included for the day of Atonement, but what we need
to look at next is the word, unto.



Unto/Until!


In Leviticus 23:32 we must not ignore the word, unto. We who keep the Passover on the 14th know that when the
Scriptures tell us to keep the Passover lamb up until
H5704
the fourteenth (Ex. 12:6) that means that it is to be kept
right up to the point of when the 14th begins, the same is true of what we are told in Leviticus 23:32 of how long
our affliction is to last. When it is stated in Leviticus 23:32 that, ye shall afflict your souls from even unto
H5704

even, this means that our affliction is only to last up to the point of when the mentioned even begins.


So, if the first even that is mentioned in And if the third even that is
Leviticus 23:32 is a reference to an even mentioned in Leviticus 23:32
that is at the end of the day on the ninth is a reference to an even that is at
then that is when our affliction is to begin: the end of the day on the tenth then
ye shall afflict your souls: in the ninth that is when our affliction is to end:
day of the month at even,
from even unto
H5704
even, shall ye celebrate your sabbath.

9th 10th 11th

Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even



Although a 24hour period of time would be the length of time for the affliction when using this method but it makes
no sense at all to divide up the day of affliction between two days like this. This is simply another indication that
either the way Leviticus 23:32 is translated into the English is incorrect or that there is something missing from this
verse of Scripture that hasnt been translated. I think it is a combination of both. However, people have concocted a
story that Leviticus 23:32 has a reference to THREE different evenings in order to make Scripture fit their
belief.

The truth of the matter is THERE ARE ONLY TWO EVENINGS REFERRED TO IN LEVITICUS 23:32,
because to include an evening at the end of the day on the ninth for the affliction, then continuing the affliction
through the evening that is at the beginning of the day on the tenth onto the evening at the end of the day on the
tenth then you are dividing up the Sabbath/affliction to bepart of one day and part of the next. And doing it this
way doesnt include the tenth day as a whole.

By the way, beings how the affliction is to begin IN the evening that is said to be at the end of the ninth and it is to
end when the evening begins that is said to be at the end of the tenth, in order for us to know when our affliction is
to begin and end WE NEED TO KNOW WHAT TIME OF DAY THAT EVENING BEGINS! When on the
ninth day does the evening at the end of that day begin and when on the tenth day does the evening begin that is at
the end of that day?

47

The DAY Of Atonement


Although when using the formula above there is a 24 hour period of time utilized for the affliction but the affliction
is to encompass the entire day of the tenth (Lev. 23:27-30). To attach part of the ninth to the DAY of Atonement
doesnt coincide with what Scripture tells us concerning the DAY (not, days) of Atonement. Note how Leviticus
23:27-30 reads:


Also on the tenth day of this seventh month there shall be a day of atonement:
it shall be an holy convocation unto you; and ye shall afflict your souls, and
offer an offering made by fire unto Yahweh.
28
And ye shall do no work in that
same day: for it is a day of atonement, to make an atonement for you before
Yahweh your Elohim.
29
For whatsoever soul it be that shall not be afflicted in
that same day, he shall be cut off from among his people.
30
And whatsoever
soul it be that doeth any work in that same day, the same soul will I destroy
from among his people.
31
Ye shall do no manner of work: it shall be a statute
for ever throughout your generations in all your dwellings.
32
It shall be unto
you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the
month at even, from even unto even, shall ye celebrate your sabbath.


With this information it is evident that the third mention of the word, even, in Leviticus 23:32 CANNOT be a
reference to an even that is at the end of the day on the tenth day because to say it is would be saying that our
affliction does not have to extend to the end of the tenth day, and that would contradict the Scriptures that say the
day of Atonement is the tenth (vv. 27-30). Actually, our affliction is to be extended up until the beginning of the
11th. Thus, the third mention of the word even in Leviticus 23:32 is a reference to the beginning of the 11th. Unless
we read Leviticus with this understanding it might look something like:


It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth
day of the month at even, from [the] even [of the ninth] unto [the] even [of the
tenth], shall ye celebrate your sabbath.


And we have already seen that reading Leviticus 23:32 this way doesnt include the tenth day as a whole for the day
of affliction:


1st even mentioned, 2nd even mentioned, unto 3rd even
9th 10th 11th

Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even



Furthermore, the belief that there are two evenings in each day is a fallacy. The fact of the matter is the word, two, is
absent from the Hebrew phrase, byn haerebim. Thus, the fact of the matter is there are not two evenings in a day.
A better way that Leviticus 23:32 is to be understood when read is:


It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth
day of the month at even, from [the] even [of the tenth] unto [the] even [of the
eleventh], shall ye celebrate your sabbath.

48

1st mention of even, 2nd mention of even, unto 3rd mention of even
9th 10th 11th

Even/Night/Morning/Noon Even/Night/Morning/Noon Even/Night/Morning/Noon



Although the way Leviticus 23:32 reads in the English it makes it appear that the 1st mention of the word even is a
reference to the even that is on the day of the ninth, but it isnt. This will be dealt with in detail a couple sections
down under, Lev. 23:32 Doesnt Place An Even At The End Of The 9th. One quick note, though, take notice that the
word day is an italicized word in the Authorized King James Version which notifies us that this word is not in the
text from which the Scriptures are translated from. Nevertheless, before that subject is dealt with in detail it needs to
be pointed out that even though the Hebrew phrase, byn haerebim (between the evenings) is absent in this verse of
Scripture the evenings in this verse of Scripture are still a reference to the beginning of the day, not the end of the
day. Lets take a look at what it would look like if each of these evens/evenings were a reference to the end of a
day:

It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth
day of the month at even, from [the] even [at the end of the tenth] unto [the]
even [at the end of the eleventh], shall ye celebrate your sabbath.

1st even mentioned 2nd even mentioned unto 3rd even
9th 10th 11th

Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even



Reading Leviticus 23:32 in this way the affliction would be nearly two days long, or possibly a person might
determine that Leviticus 23:32 should be read this way:

It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth
day of the month at even, from [the] even [at the end of the ninth] unto [the]
even [at the end of the tenth], shall ye celebrate your sabbath.

1st mention of even, 2nd mention of even, unto 3rd mention of even
9th 10th 11th

Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even



Reading Leviticus 23:32 this way clearly cant be the way it is meant to be read either. The fact of the matter is
there isnt an evening at the end of the day. The evening is what begins the day.



yn Ha Erebim Begins The Day, Ba Ereb Ends The Day?


Because of the belief that there are two evenings in a day some have suggested that what determines whether the
evening being spoken is a reference to the evening that is at the beginning of the day or whether the evening that is
being spoken of is a reference to an evening that is at the end of the day is dependent upon which term is used with
the word, evening.

49

Some have staked the claim that when the term, byn ha erebim, is used then that is an indication that the evening
being spoken of is a reference to the evening that is at the beginning of the day while when the term, ba ereb, is
used that is a reference to an evening that is at the end of the day. But then there are others that say just the opposite.
Whichever the case may be, the fact of the matter is neither view is correct because there is not an evening at both
ends of the day. This was already proved to be a false notion because both terms were proved to be a reverence to
the exact same time of day, the beginning of the day.

For them who want to hold to the view that one term (byn ha erebim or ba ereb) is a reference to the beginning of
the day while the other term is a reference to the end of the day, if they would take a second look at the way they try
to manipulate Leviticus 23:32 for proof of there being two evenings in a day, the phrase byn ha erebim isnt
even used in this verse of Scripture. Thus, all of the evens spoken of in Leviticus 23:32 are either references to the
beginning of the day or all of the evens spoken of in Leviticus 23:32 are references to the end of the day.

However, most who do stake the claim that one term (byn ha erebim or ba ereb) is a reference to the beginning of
the day while the other term is a reference to the end of the day would agree that each even mentioned in Leviticus
23:32 is not a reference to an even that is at the end of the day and that each even mentioned in Leviticus 23:32 is
not a reference to an even that is at the beginning of the day. Thus, they must concede that byn ha erebim does
not have to be used in order to identify an evening at the beginning of or at the end of the day because, as already
mentioned, the phrase byn ha erebim isnt even used in this verse of Scripture, yet, they still reason that
Leviticus 23:32 is proof that there is an evening at the beginning of the day and that there is an evening at the end of
the day:


1st even mentioned, 2nd even mentioned, 3rd even mentioned
9th 10th 11th

Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even



Clearly, the phrase byn haerebimdoes not have to be used in order for an evening to be identified as being
at the beginning of the day, which is also evident from viewing Genesis 1 concerning the creation days. The term
byn haerebim isnt even used once in Genesis 1 yet every mention of ereb is a reference to the beginning of the
day.


H996 3516 H
Below I have quoted Leviticus 23:32 so you can see that the phrase, byn haerebim (
3516 H

H996
), is not
used in this verse of Scripture at all and I have used the Hebrew too. aereb (
H6153
) is used in this verse of
Scripture but not byn haerebim (
3516 H

H996
):


Leviticus 23:32 It
H1931
shall be unto you a sabbath
H7676
of rest,
H7677
and ye shall afflict
H6031 (H853)
your souls:
H5315

in the ninth
H8672
day of the month
H2320
at even,
H6153
from even
H4480 H6153
unto
H5704
even,
H6153
shall ye celebrate
H7673
your sabbath.
H7676

Leviticus 23:32

H7676

H7677

H1931

H6031

H853

H5315

H8672

H2320

H6153

H6153

H5704

H6153

H7673

H7676

Leviticus 23:32
H7676 H7673 H6153 H5704 H6153 H6153 H2320 H8672 H5315 (H853) H6031 H1931 H7677 H7676



50

Although Leviticus 23:32 does not use the phrase, byn haerebim (
3516 H

H996
), the fact of the matter is the
use of the word ereb alone is a reference to the beginning of the day which, again, is also evident throughout the
first chapter of Genesis. And although Leviticus 23:32 uses the word ereb/even, three times, Leviticus 23:32 is only
referring to, two evenings: one at the beginning of the tenth and one at the beginning of the eleventh. The way
Leviticus 23:32 is to be understood is:


It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth
day of the month at even, from [the] even [of the tenth] unto [the] even [of the
eleventh], shall ye celebrate your sabbath.


With the word, ninth, in Leviticus 23:32 it does make it appear that Leviticus 23:32 does make a reference to three
different evens, but it doesnt. The explanation of this is expounded upon under the header, Lev. 23:32 Doesnt
Place An Even At The End Of The 9th. IT SIMPLY DOESNT MAKE ANY SENSE THAT YAHWEH
WOULD USE TWO PARTIAL DAYS, THE NINTH AND THE TENTH, FOR A DAY OF AFFLICTION:


Affliction begins with first even The affliction is to continue up unto the
mentioned in Leviticus 23:32, It even that is mentioned third in Leviticus 23:32,
shall be unto you a sabbath of rest, from even UNTO even, shall ye celebrate your sabbath.
and ye shall afflict your souls: in the
ninth day of the month at even

9th 10th 11th

Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even Even/Night/Morning/Noon/Even



Because the first mention of the word even in Leviticus 23:32 is to be included in the day of affliction and the day
of affliction is only to last unto the even that is mention third, which excludes that even from being a part of the
day of affliction, it is evident that the evens that are being spoken of in this verse of Scripture are not references to
evenings that are at the end of a day. It simply doesnt make any sense that Yahweh would use two partial days,
the ninth and the tenth, for a day of affliction. A full explanation of this is laid out a few pages down following
the header, Lev. 23:32 Doesnt Place An Even At The End Of The 9th. For now I want to continue to investigate the
so-called evidence that some use to say Scripture places an even at the end of the day.


Proof Of An Evening At The End Of The Day In The NT


Some have used Scriptures such as the ones found in John 20:1, 19 for proof that there is an evening at the end of
the day. John 20:1 is a reference to the morning of The first day of the week, verse 19 is a reference to the same
day at evening. Clearly this is a reference to a day having an evening at the end of the day.

Although it cannot be demonstrated in the law of Yahweh that there is an evening at the end of the day the New
Testament can be used to demonstrate that there is a mention of an evening at the end of the day. So, because such
things can be demonstrated in Scripture does that mean it is in accordance with Yahwehs law or in accordance to
Yahwehs will? Could it be that Yahwehs time has been changed? It is true that people have attempted to change
the times of Yahweh and have tried to change his law too (Dan. 7:25), but it is not in accordance to Yahwehs will
that we do so.

According to our savior he didnt do a thing to destroy the law, or the prophets (Mt. 5:17). In Matthew 5:18 our
savior states, For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from
51

the law, till all be fulfilled. So, how can it be that the New Testament refers to an evening at the end of the day
but the law of Yahweh doesnt? Isnt everything that is written in the Scriptures written in accordance to our
creators will?

All Scripture Is Yahweh Breathed


Although all Scripture is of Yahwehs inspiration it is a misunderstanding that because it can be backed up with
Scripture then that is how Yahweh wants us to live our lives. Yes, Scripture does attest to there being two evenings
in the day, but one evening is according to Roman time the other evening is according to Scriptural time.
Scripture also gives witness to an evening being at the end of our daily walk. Our daily walk begins in the morning
and ends in the evening (this has change with the lighting that we have today but for them who have to depend on
the sun for their light when the evening comes that is pretty much the end of their day), but the way Yahweh
designed a 24 hour day its order is: evening, night, morning and afternoon. The next evening begins the next
day; there is not two evenings in one day.

Although culture has been recorded in Scripture but recorded culture/traditions are not the way Yahwehs
instructions are to be determined. For instance: just because it is recorded, in Scripture, that our savior was at the
temple during the time of the feast of the dedication (Jn. 10:22-23) isnt an indication that the feast of the
dedication is one of Yahwehs festivals. In like manner, just because the apostles included cultural time in their
writings doesnt mean that is how Yahwehs time is to be determined.

The fact of the matter is in Yahwehs 24 hour period of time that he calls a day there is no evening at the end of that
day. However, man has come along and has thought to change Yahwehs time (Dan. 7:25) and this is even evident
in the writings of Scripture. Much like Israels disobedience in observing feasts other than Yahwehs feasts (Isa.
1:14; Amos 5:21, 8:5), or even possibly observing new moons as Sabbaths is recorded in Scripture, that doesnt
make those observances Scriptural because their doing things like that were not in accordance to Yahwehs will.
Thus, even though those ways can be backed up, Scripturally, we are not to follow after them in doing those things
because not everything that is recorded in Scripture is in accordance to Yahwehs will.


Culture


Consider this, the style of writing that the Apostles used didnt always reflect what Yahwehs will is for us, which is
evident from them calling the Passover that was on the 15th, Passover (Jn. 18:28; 19:14). This isnt to say that
they endorsed the 15th Passover, but because the nation of Israel observed that day as Passover day they called it
what it was, Passover. This same thing is true of that day being called a Sabbath. Even though they called that day a
Sabbath isnt an indication that it was a Sabbath of Yahweh. What is true of one is true of the other, and the same is
true in reverse. If their calling the 15th a Sabbath means that the 15th was a Sabbath of Yahweh then their calling the
15th Passover, Passover, means that the 15th is the Passover of Yahweh.

The fact of the matter is that the culture which the apostles lived in was reflected in their writings. Even the culture
that we live in is reflected in the way we speak and what we write, and there is nothing wrong with relating to the
culture that we live in which is evident because the way the Apostles wrote reflected the culture that they lived in.
However, we have to keep Yahwehs time in perspective.

When my wife and I go to see a movie we generally go to the movies at nighttime. After the Sabbath we often catch
a movie but if we spoke to someone about the movie we were going to see we would refer to that night as being,
tonight. Or if we wrote to someone about the movie we saw we would maybe refer to the night that we saw the
movie on as being, that night or Saturday night, even though, Scripturally, it would be the night of the following
day, the first day of the week. And this style of writing has nothing to do with the belief that we have concerning
Scriptural time. It is just speaking or writing in accordance to the time of our culture.

52

Another example might be when we refer to an evening that we are going to get together for Passover. We might say
that the Passover this year is going to be on Thursday night, April 5th, but there is nowhere in the Scriptures that say
Passover is to be on April 5th. And, actually, Thursday night, being on the 5th day of the week, is Scripturally the
6th day of the week.

So, yes, in our writings and in the writings of the apostles you can find things that do not coincide with Yahwehs
time because of the culture we live in is reflected in the way we speak and write. Thus, although John 20:19 makes
mention of an evening being at the end of the day that isnt to say that record is in accordance to when an evening
is in Yahwehs 24 hour timetable, because Yahwehs 24 hour timetable is recorded in his law and in Yahwehs law
the evening is at the beginning of the day. However, of the time when they kept the Passover it is confirmed that it
was according to Yahwehs timetable, and the same is true of the High Day Sabbath for the first day of unleavened
bread on the 14th. That is, if you care to seek it out.

Clearly, the ONLY day that was available to them to have the holy convocation on for the first day of unleavened
bread in the Exodus was on the 14th. Think about it, before the 14th they were making bricks, daily (Ex. 5:7-13), but
the day after the 14th they were marching from one city to the next (Ex. 12:37; Num. 33:3) on foot, with their
belongings on their shoulders (Ex. 12:34). That is quite a task for any man.

Clearly, the ONLY day that was available for them to rest on for the first day of unleavened bread was the 14th, not
the 15th. And we know this to be true because it was part of the instructions that Yahweh gave to them (Ex. 12:16),
of which we are told they obeyed (Ex. 12:28). Furthermore, Scripture plainly states that the first day of unleavened
bread is on the fourteenth day of the month at even (Ex. 12:18), and that in the first day there shall be an holy
convocation. (Ex. 12:16)

Clearly, the 14th was the ONLY day that was available for them to rest on for the first day of unleavened bread.
Furthermore, this day, being on the fourteenth day of the month at even and being the first day of unleavened
bread (Ex. 12:18), is the same day and exact same time of day the children of Israel in the plains of Jericho kept the
passover (Josh. 5:10). Dont you see the connection? They kept the passover on the fourteenth day of the month
at even which is the exact same day and time of day as when we are told the days of unleavened bread are to begin.

Clearly, because Israel was instructed to keep the passover on the fourteenth day of the month at even (Josh.
5:10; Num. 9:3, 5) we know that the days of unleavened bread are to begin at this same time from what we read in
Exodus 12:16. Both, the day and time of day when we are to begin eating unleavened bread for seven days and the
day and time of day when the Passover is to be observed are THE SAME, on the fourteenth day of the month at
even. (Josh. 5:10; Num. 9:3, 5; Ex. 12:18)

Yes, in the Exodus, the ONLY day that was available to the children of Israel to rest on for the first day of
unleavened bread and to have a holy convocation was the day of the Passover, the 14th. This is evident from their
actions and it is evident from the dates and time given in Scripture. Scripture clearly states that the Passover is to be
kept on the fourteenth day of the month at even (Josh. 5:10; Num. 9:3, 5) and Scripture clearly states that the
first day of unleavened bread is on the fourteenth day of the month at even. (Ex. 12:18)

Furthermore, in the New Testament, when the women saw where the body of our savior was laid the day that they
used to prepare the spices on was the 15th. Instead of resting on the 15th they prepared the spices on that day.
Then, after preparing the spices on the 15th, they then rested on the weekly Sabbath. And, of course, when the
Sabbath was past they went back to the tomb. In Luke 23:55-56; 24:1 each of these days are laid out in sequence:


And the women also, which came with him from Galilee, followed after, and
beheld the sepulcher, and how his body was laid (at the end of Thursday the
14th).
56
And they returned, and prepared spices and ointments (on Friday the
15th); and rested the (weekly) sabbath day according to the commandment (the
16th).
24:1
Now upon the first day of the week (the 17th), very early in the
morning, they came unto the sepulchre, bringing the spices which they had
prepared, and certain others with them.

53


Could it be a coincidence that the sequence of these events follow the dates and times of rest and work in the
Exodus? Certainly not! What is misunderstood by many, though, is the reason they were in a hurry to get the body
of our savior buried before the end of that day and the beginning of the next. Many reason that it was done so that
the upcoming Sabbath day wouldnt be polluted, but such is not the case. And, of course, the sequence of these
events show that our savior died on a Thursday instead of a Wednesday or a Friday. For an in-depth study on this
topic I have a document available to send to you at no charge, electronically, called, Scriptural Evidence Shows Our
Savior Died On A THURSDAY. Just ask for it by name.



Yahushua Buried Before Day Ended


There is a misconception about why the body of Yahushua was buried on the 14th and before the 15th began. Many
who reason that the body of Yahushua was hurriedly taken down from the stake and buried on the 14th believe this
was done in order to keep from polluting the Sabbath which was on the 15th. And with this reasoning they reason
that is proof the 14th isnt a Sabbath. They reason that if the 14th were a Sabbath then they would have waited till
the 14th was over before burying the Messiah. However, this is evidently said without taking into consideration
what the requirements of the law are. In Deuteronomy 21:22-23 we read:


And if a man have committed a sin worthy of death, and he be to be put to death,
and thou hang him on a tree:
23
His body shall not remain all night upon the tree,
but thou shalt in any wise bury him that day; (for he that is hanged is
accursed of Elohim;) that thy land be not defiled, which Yahweh thy Elohim
giveth thee for an inheritance.


Although the upcoming day from the day our savior gave up his life was a Sabbath that the nation of Israel observed
the reason they were in a hurry to get his body burred before that day arrived wasnt because of that, they were in a
hurry to get his body buried on the same day he was hanged on a tree because that was the requirement of the law of
Yahweh (Dt. 21:22-23). And that was a requirement whether the day they were hanged on a tree was a Sabbath or
not. Thus, the notion that these men wouldn't have done all that work if the 14th truly was a Sabbath, is a false
notion.

It is a wonderment to me how many who believe that the 15th is a High day Sabbath justify all sort of work being
done on the 15th but when it comes to the 14th; if there is anything that looks like it might be considered as being
work, in an attempt to prove that the 14th isnt a Sabbath, they are quick to point out that such things are not
allowed to be done on a Sabbath. However, IF THEY WOULD ONLY JUDGE EQUALLY between these two
days they would see that the work that was done on the 15th is the type of work that isnt allowed: such as
traveling from one city to the next on foot with their belongings on their shoulders, while the work that was done
on the 14th is the type of work that is required to be done by law: such as preparing the Passover meal (Ex.
12:16) and burying a body in the same day that is was hanged on a tree. (Dt. 21:22-23)



Between The Two Evenings


The idea that there are two evenings in the day partly comes from the Hebrew phrase, byn ha erebim ( ).
There are quite a few study helps that say a literal translation of this Hebrew phrase is, between the two evenings.
However, anyone who has done an extensive amount of Scriptural study knows that just because a person uses a
credible source for their information doesnt mean that all the information from that source is true. If a person never
54

studies into the Hebrew language for their self they will have no choice but to rely on what other people say instead
of being able to come to a conclusion on their own.

Concerning the Hebrew phrase, byn ha erebim ( ), it is quite easy to learn that the word, two, is not
found in this phrase. The word two looks like this in Hebrew, , or like this, , and is Strongs # H8147,
(The first form being dual of H8145; the second form being feminine); two; also (as ordinal) twofold. Strongs #
H8145 reads, shny From H8138; properly double, that is, second; also adverbially again. However, the
Strongs numbers that make up the Hebrew phrase byn ha erebim are: H996 () and H6153 (). Clearly the
word, two, does not exist within the Hebrew phrase, byn ha erebim. Dont forget that Scripture warns us not to add
to his word (Dt. 4:2; 12:32; Pro. 30:6, Rev. 22:18-19) and about the lying pen of the Scribes (Jer. 8:8). We have to
be careful of what is written in dictionaries and commentaries too.

Below I have quoted a verse of Scripture that uses the phrase, byn ha erebim ( ) and have included the
Strongs numbers and highlighted them so you can see that the Hebrew word, two (, or ; Strongs # H8147
From H8138 ), does not exist in this phrase:

Exodus 12:6
And ye shall keep
H1961 H4931
it up until
H5704
the fourteenth
H702 H6240
day
H3117
of the same
H2088
month:
H2320
and the
whole
H3605
assembly
H6951
of the congregation
H5712
of Israel
H3478
shall kill
H7819
it in
H996
the evening.
H6153


Exodus 12:6

H1961

H4931

H5704

H702

H6240

H3117

H2320

H2088

H7819

H853

H3605

H6951

5712 H

H3478

H996

H6153

Exodus 12:6
H6153 H996 H3478 H5712 H6951 H3605 H853 H7819 H2088 H2320 H3117 H6240 H702 H5704 H4931 H1961




Help Words


As you can see from the verse of Scripture that is quoted above the Strongs #s H8147 & H8138 are absent and the
Hebrew letters that make up the word, two ( or /), are absent, and with this it is established that the
Hebrew word, two, is not in the phrase, byn ha erebim ( ). So why do some study helps say that the
word, two, is found in the phrase, byn ha erebim ( )? Without going as far as to say that this is an example
of the lying pen of the Scribes (Jer. 8:8) I believe it would stand to reason that the reason some scholars say the word
two is found in the phrase, byn ha erebim ( ), is because of their personal belief. It would be much like
what we find in the King James Version of the Scriptures when we come across an italicized word.

Italicized words in the King James Version are what some say are, help words. Help words are words that are used
for translation purposes in order to bring across a proper meaning. In many cases they are necessary because it takes
more than one word to express the same thought from one language to another, in many cases, but in some cases
certain help words obscure the true meaning and may only reflect a personal belief of the translator. Likely that is
why there are so many study helps that say the Hebrew phrase byn ha erebim ( ) literally means, between
the two evenings. They may literally think that is what the meaning is, but the word, two, is not in that phrase.


Between The Evenings/Byn haErebim looks like this in Hebrew:

Between The Two Evenings/Byn shny haErebim
would look something like this in Hebrew:
55


Above I have highlighted the Hebrew letters that represent the English words, between the, and between the two.
And below are a few examples where the word, two, is found in Scripture. The translation of what is highlighted is,
between the two:

Ex. 25:22

Exodus 25:22

H3259

H8033

H1696

H853

H5921

H3727

H996

H8147

H3742

4 H83

H5921

H727

H5715

H853

H3605

H834

H6680

H853

H413

H1121

H3478


Exodus 25:22
And there
H8033
I will meet
H3259
with thee, and I will commune
H1696
with
H854
thee from above
H4480 H5921
the mercy
seat,
H3727
from between
H4480 H996
the two
H8147
cherubims
H3742
which
H834
are upon
H5921
the ark
H727
of the
testimony,
H5715 (H853)
of all
H3605
things which
H834
I will give thee in commandment
H6680 (H853)
unto
H413
the children
H1121
of Israel.
H3478



Num. 7:89


Numbers 7:89

H935

H4872

H413

H168

H4150

H1696

H854

H8085

H853

H6963

H1696

H413

921 H5

H3727

H834

H5921

H727

H5715

H996

H8147

H3742

H1696

H413

Numbers 7:89
And when Moses
H4872
was gone
H935
into
H413
the tabernacle
H168
of the congregation
H4150
to speak
H1696
with
H854

him, then he heard
H8085 (H853)
the voice
H6963
of one speaking
H1696
unto
H413
him from off
H4480 H5921
the mercy seat
H3727
that
H834
was upon
H5921
the ark
H727
of testimony,
H5715
from between
H4480 H996
the two
H8147
cherubims:
H3742
and
he spake
H1696
unto
H413
him.


2Sam. 18:24

2Samuel 18:24

H1732

H3427

H996

H8147

H8179

H1980

H6822

H413

H1406

H8179

H413

H2346

H5375

H853

H5869

H7200

H2009

H376

H7323

H905


2Samuel 18:24
And David
H1732
sat
H3427
between
H996
the two
H8147
gates:
H8179
and the watchman
H6822
went up
H1980
to
H413
the roof
H1406
over the gate
H8179
unto
H413
the wall,
H2346
and lifted up
H5375 (H853)
his eyes,
H5869
and looked,
H7200
and behold
H2009
a man
H376
running
H7323
alone.
H905



Clearly THE WORD, TWO (), DOES NOT EXIST IN THE HEBREW PHRASE, byn ha erebim( ),
and the idea of having two evens/evenings in each day doesnt go well with the Passover sacrifice either. If there are
two evens/evenings in each day then if a person were to sacrifice the Passover, In the fourteenth day of the month
between the two evenings (Ex. 12:6), then the instruction to sacrifice the passover at even wouldnt be followed
(Dt. 16:4, 6). Are there contradictions in the instructions that Yahweh gives to us? Which is it, Yes __ or No __?


56

Is the Passover to be sacrificed, between the two evenings (Ex.12:6), instead of at even? (Dt.16:4,6;Josh. 5:10)



Passover
Sacrificed?
EvenNight/Morning/NoonEven Even/Night/Morning/Noon/Even

If there are two evenings in the day, to sacrifice the
Passover, between the evenings (Ex. 12:6; Lev.
23:5), then the sacrifice wouldnt take place, at
even, as instructed (Dt.16:4, 6; Josh. 5:10), the If there are two evens in the day, when sacrificing
sacrifice would take place in either: the night, the Passover, at even (Dt.16:4, 6; Josh. 5:10),
the morning, the day, or the afternoon, which doesnt place the sacrifice, between the evenings,
is, between the evenings. as instructed (Ex. 12:6; Lev. 23:5). Nevertheless,
how are we to knowwhich even the Passover is to
be sacrificed on?

Clearly there is confusion surrounding the Hebrew phrase, byn ha erebim ( [between the evenings]),
and I am sure those who believe there are two evens in a day have their method of figuring this all out, but I havent
found that their methods harmonize with all of the instructions that Yahweh has placed in his word concerning the
timing of Yahwehs Passover.

Another thing that cant be ignored is that the Passover is to be sacrificed between the evenings, ON THE 14TH
(Lev. 23:5), not between the evenings of the 13th and 14th and not between the evenings of the 14th and 15th,
which is the way some try to map it out. So, if there truly are two evenings in each day then the two evenings that
that Passover is to be sacrificed between are the two evenings that are on the 14th, just the way that it is mapped out
in the diagram above on the left.

However, because one set of instructions tell us to sacrifice the Passover on the 14th between the evenings (Ex.
12:6; Lev. 23:5) and another set of instructions tell us that the Passover is to be sacrificed, on the 14th, at even
(Dt.16:4, 6; Josh. 5:10), then THESE INSTRUCTIONS HAVE TO HARMONIZE. And the harmonization of
these Scriptures are that the terms between the evenings and at even are a reference to the same time of day.
(see chapter 9, Comparing Ben Ha Erebim With Ba Ereb)

Nevertheless, some claim that the two evenings have different names: one even is named. byn ha erebim,
while the other even is named, ba ereb, but that has already been proven to be untrue and is continued to be
proven to be untrue in chapter 9. yn ha erebimsimply means, between the evenings, while ba ereb simply
means, at evening. Both terms are a reference to the exact same time of day, the evening, of which there is only
one and it is at the beginning of the day


Lev. 23:32 Doesnt Place An Even At The End Of The 9th


The key to understanding this verse of Scripture (Lev, 23:32) is to read this verse in context. When putting this verse
of Scripture in context it refers to, Yom Kippur, the Day of Atonement, which is on the 10th day of the 7th month
(Lev. 23:27). However, in the English translation this verse of Scripture uses the word, ninth, when the Day of
Atonement is on the tenth (Lev. 23:27). The part of this Scripture that is misunderstood is the part, which reads,
in the ninth day of the month at even (Lev. 23:32). Because these words of Scripture are translated the way they
are ereb (even) is applied to the end of the day when ereb actually begins the day. Therefore, it is obvious that this
verse of Scripture is not a reference to the end of the ninth nor is it a reference to beginning of the ninth.

Clearly, the Day of Atonement, which is on the tenth day of the seventh month (Lev. 23:27), does not begin at the
even of the ninth day because the even of the ninth is at the beginning of the day. From the even of the ninth day
57

to the even of the tenth day excludes the tenth day. So, in order to truly understand what the instructions of these
words of Scripture are the context is better understood if we go to the original language to find out how it reads. This
way the context is not obscured by a translation.

First, what needs to be noted in this verse of Scripture (Lev. 23:32) is that in the English version of the King James
Bible, the word day is an italicized word, which is supposedly a help word to help understand the context.
However, the help words that are inserted can also be inserted in accordance to the understanding of the translator
rather than being inserted in the context of how the Scriptures are to be understood. Therefore, we have to determine
if these help words actually help to understand the context of the Scriptures, or if these help words hinder the context
of the Scriptures. In the case of this verse of Scripture the help word, day, disrupts the context of Scripture. So, to
read this verse of Scripture without the inserted word, day, it reads, It shall be unto you a sabbath of rest, and
ye shall afflict your souls: in the ninth ___ of the month at even, from even unto even, shall ye celebrate your
sabbath.

If we read this verse in context without the italicized word, day (Lev. 23:32) we can see that it is not speaking
about the ninth day at all, but the English word, ninth, doesnt properly reveal the meaning of the Hebrew in this
verse of Scripture either. So, the definition of the Hebrew word where the English word, ninth, is translated
from needs to be examined.

The English words, in the ninth of, all come from the Hebrew word, (Strongs # 8672, tishh), and the
definition of this Hebrew word is, The second form is the masculine of the first; perhaps from H8159 through the
idea of a turn to the next or full number ten; nine or (ordinal) ninth: Now, to read this verse of Scripture in
context, knowing that the Day of Atonement is on the tenth (Lev. 23:27) it would read, It shall be unto you a
sabbath of rest, and ye shall afflict your souls: in the ninth of the month [through the idea of a turn to the next or full
number ten] at even, from even unto even, shall ye celebrate your sabbath. (Lev. 23:32)

Because the Day of Atonement is on the tenth (Lev. 23:27) Leviticus 23:32 cant be a reference to the ninth day.
Therefore, the definition of the Hebrew word (Strongs # 8672, tishh) that best fits the context of this
verse of Scripture is, a turn to the next or full number ten. With this in mind it is clear what we are being told in
Leviticus 23:32. Again, the way Leviticus 23:32 should read is:

It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth
of the month [through the idea of a turn to the next or full number ten] at even,
from even unto even, shall ye celebrate your sabbath.


In other words, as soon as the ninth comes to an end and the evening of the tenth begins is when our fast is to
begin, from that evening (the evening of the tenth) to the next evening (the evening of the eleventh), is when
we are to celebrate this sabbath. (from even unto even)

Leviticus 23:32 is in harmony with all the other Scriptures that inform us that the day begins at even; it does not
place an even at the end of the day. The first reference of the even (ereb) in Leviticus 23:32 is a reference to
the tenth day, not the ninth. Clearly what is being instructed here is; ye shall afflict your souls: in the ninth of the
month [through the idea of a turn to the next or full number ten (Strongs # 8672)] at even, which is at the very
beginning of the tenth. From the very beginning of the tenth (at even) unto the very beginning of the eleventh (at
even), shall ye celebrate your sabbath.

When the English word ninth is read with its proper Hebrew definition (Strongs # 8672), through the idea of a turn
to the next or full number TEN, then Leviticus 23:32 is in harmony with what we are told in verse 27 of Leviticus
23, that on THE TENTH day of this seventh month there shall be a day of atonement: it shall be an holy
convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto Yahweh.

When the English word ninth in Leviticus 23:32 is read with its proper Hebrew definition (Strongs # 8672) then
the context of Leviticus 23:32 is put in its proper place of being a reference to the evening of the tenth day of the
month instead of being a reference to the evening on the ninth day of the month. Thus, to read Leviticus 23:32 in its
proper context it would read something like this:
58


It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth
(Strongs # 8672; through the idea of a turn to the next or full number ten) of the
month at even, from [the] even [of the tenth] unto [the] even [of the eleventh],
shall ye celebrate your sabbath.

1st mention of even, through the idea 2nd mention of even, 3rd mention of even
of a turn to the next or full number ten from the even of the tenth unto the even of the eleventh

9th 10th 11th

Even/Night/Morning/Noon Even/Night/Morning/Noon Even/Night/Morning/Noon



When reading Leviticus 23:32 in its proper context we can see that part of the ninth is not to be included with the
day of Atonement and that all of the tenth is included for the Day of Atonement. The Day of Atonement begins as
soon as the evening of the tenth begins and it lasts clear up to when the evening of the eleventh begins. This is what
is meant when it says, from even unto even, shall ye celebrate your sabbath. From even unto even is one
complete 24 hour day. No part of the previous day is included and no part of the upcoming day is included.

Like the first mention of the word even in Lev. 23:32 is included for the Day of Atonement (see 2nd illustration) the
first mention of the word even in Ex. 12:18 is included for the days of Unleavened Bread (see 1st illustration):

In the first month, on the fourteenth day of the until the one and twentieth day
month at even, ye shall eat unleavened bread of the month at even.
(this even is included) (this even is excluded)
E = Evening M = Morning

14th 15th 16th 17th 18th 19th 20th 21st
E / M E / M E / M E / M E / M E / M E / M E / M
1st day 2nd day 3rd day 4th day 5th day 6th day 7th day

Like the even that the days of unleavened bread are until is excluded from being a part of the days of
Unleavened Bread (illustrated above) the even that the Day of Atonement is unto is excluded from being a part
of the Day of Atonement (illustrated below):

It shall be unto you a sabbath of rest,
and ye shall afflict your souls: in the
ninth day (through the idea of a turn
to the next or full number ten, Strongs
H8672) of the month at even, from even unto even, shall ye celebrate your sabbath.
(this even is included) (this even is included) (this even is excluded)

9th 10th 11th

Even/Night/Morning/Noon Even/Night/Morning/Noon Even/Night/Morning/Noon


From Lev. 23:32: 1st mention of even: 2nd mention of even: 3rd mention of even:
through the idea of a turn to the next or from the even of the tenth, unto the even of the eleventh
full number ten (Strongs
H8672
) (included) (included) (excluded)



59

Chapter 9
Comparing yn Ha Erebim With Ba Ereb


Numbers 9:5 & Joshua 5:10


Even though it has already been established that the Passover is to be sacrificed and kept on the 14th day of the
month at even, ba ereb (Dt. 16:4, 6; Josh. 5:10), which is the exact same time as when the days of unleavened
bread are to begin (Ex. 12:18), there will still be some who will make the case that the passover and days of
unleavened bread begin at different times of the day by saying; the reason the passover is sacrificed at the beginning
of the day and the days of unleavened bread begin at the end of the day is because the passover is sacrificed at byn
ha erebim while the days of unleavened bread begin at ba ereb. Therefore, this chapter must be included in this
study. In this chapter we will review the Scriptures that deal with byn ha erebim and ba ereb, and it will be
established that byn ha erebim and ba ereb is a reference to the exact same time of day.

To begin lets compare two verses of Scripture that tell us when the children of Israel kept the Passover. One verse
of Scripture says they kept the Passover on the fourteenth day byn ha erebim (Num. 9:5) the other verse of
Scripture says they kept the Passover on the fourteenth day ba ereb (Josh. 5:10):



And they kept the passover on the fourteenth day of the first month byn ha erebim (at even, Num. 9:5)
Israel kept the passover on the fourteenth day of the month ba ereb (at even, Josh. 5:10)



In the above quoted verses of Scripture it is revealed that byn ha erebim and ba ereb is a reference to THE
EXACT SAME TIME OF DAY. Clearly, one verse of Scripture wouldnt be telling us that the Passover is to be
kept at the beginning of the fourteenth day while the other verse of Scripture is telling us that the Passover is to be
kept at the end of the fourteenth day. How confusing would that be? (1Cor. 14:33)

Below is what these verses of Scripture look like in Hebrew. First lets take a look at Numbers 9:5:


And they kept
H6213 (H853)
the passover
H6453
on the fourteenth
H702 H6240
day
H3117
of the first
H7223
month
H2320
at
H996

even
H6153

Numbers 9:5
Hebrew reads

H6213

H853

H6453

H7223

H702

H6240

H3117

H2320

H996

H6153

Numbers 9:5
H6153 H996 H2320 H3117 H6240 H702 H7223 H6453 H853 H6213

::. : : : c. .:s: :s: : e-s c.
WTT
Numbers 9:5

Numbers 9:5 And they kept the passover on the fourteenth day of the first month
at (byn : ) even (ha ereb : . im :) in the wilderness of Sinai

60

Byn ha erebim is translated, at even, but a better translation is, between the evenings. The translation of byn is,
between : . The translation of ha is, the . The translation of erebim is, evenings :: . .

Now lets take a look at Joshua 5:10:


And the children
H1121
of Israel
H3478
encamped
H2583
in Gilgal,
H1537
and kept
H6213 (H853)
the passover
H6453
on the
fourteenth
H702 H6240
day
H3117
of the month
H2320
at even
H6153

Joshua 5:10
Hebrew reads

H2583

H1121

H3478

H1537

H6213

H853

H6453

H702

H6240

H3117

H2320


H6153

Joshua 5:10
H6153 H2320 H3117 H6240 H702 H6453 H853 H6213 H1537 H3478 H1121 H2583

:. : : : c. .: s : :e -s c. ..: sc.: .
WTT
Joshua 5:10

Joshua 5:10 And the children of Israel encamped in Gilgal, and kept the passover
on the fourteenth day of the month at (ba :) even (ereb :. )



Now that we are able to see the Hebrew in these two verses of Scripture lets look at the highlighted portion of both
of these verses of Scripture in the Hebrew parallel to each other so we can compare the Hebrew:


Numbers 9:5
on the fourteenth
H702 H6240
day
H3117
of the first
H7223
month
H2320
at
H996
even
H6153


H6153 H996 H2320 H3117 H6240 H702 H7223

WTT
Numbers 9:5
::. : : : c. .:s: :s:
:. : : : c. .:s:

H6153 H2320 H3117 H6240 H702

WTT
Joshua 5:10
Joshua 5:10
on the fourteenth
H702 H6240
day
H3117
of the month
H2320
at even
H6153



In Numbers 9:5 the word, first
H7223
(:s: ), is used (noted above in blue), indicating which month, where it isnt
used in Joshua 5:10, and Numbers uses the term, byn
H996
(:) ha () erebim
H6153
(::.), while Joshua uses the
term, ba (:) ereb
H6153
(:. ). Nonetheless, both of these verses of Scripture are referring to the exact same day
and the exact same time of day. The word, ereb, is noted with red fonts () and both verses of Scripture use this
word, and this is the same word that the word evening is translated from in Genesis 1 ( vv. 5,8,13,19,23,31),
which is a reference to the beginning of the day. Thus, it is understood that the Passover is to be kept at the
beginning of the day on the fourteenth.

Clearly, byn ha erebim and ba ereb is a reference to the exact same time of day. Clearly, one verse of Scripture
wouldnt be telling us that the Passover is to be kept at the beginning of the fourteenth day while the other verse of
Scripture is telling us that the Passover is to be kept at the end of the fourteenth day. With this being said, it is clear
61

that the days of unleavened bread, too, are to begin at the beginning of the fourteenth, because just like the Passover
is to be kept on the fourteenth day of the month at even (Josh. 5:10), the days of unleavened bread are to begin
on the fourteenth day of the month at even. (Ex. 12:18)


Exodus 12:18: on the fourteenth day of the month at even :.: : : c. .:s:
Joshua 5:10: on the fourteenth day of the month at even :.: : : c. .:s:



Exodus 12:6 & Deuteronomy 16:6


In reference to the time of day the Passover is to be sacrificed Exodus 12:6 and Deuteronomy 16:6 give us these
instructions:



the whole assembly of the congregation of Israel shall kill it byn ha erebim (in the evening, Ex. 12:6)
thou shalt sacrifice the passover ba ereb (at even, Deut. 16:6)



In the previous section of this treatise two verses of Scripture were analyzed to show when the Passover was to be
kept; one verse of Scripture used the term, byn ha erebim, (Num. 9:5), the other verse of Scripture used the term,
ba ereb (Josh. 5:10). Because these two verses of Scriptures are both telling us when the Passover is to be kept it is
evident that the terms, byn ha erebim and ba ereb, is a reference to THE EXACT SAME TIME OF DAY.
Exodus 12:6 and Deuteronomy 16:6 give witness to the same thing, because of when the Passover is to be sacrificed
one verse of Scripture uses the term, byn ha erebim, while the other verse of Scripture uses the term, ba ereb.

With this evidence there is no doubt that the terms byn ha erebim and ba ereb are a reference to the exact
same time of day. But lets break these two verses of Scripture now from the English to the Hebrew. First lets take
a look at Exodus 12:6. This verse of Scripture is a reference to the Passover being sacrificed byn ha erebim:

And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of
Israel shall kill it in (byn; ) the evening (; ha erebim).

Exodus 12:6 And ye shall keep
H1961 H4931
it up until
H5704
the fourteenth
H702 H6240
day
H3117
of the same
H2088
month:
H2320
and the whole
H3605
assembly
H6951
of the congregation
H5712
of Israel
H3478
shall kill
H7819
it in
H996
the evening.
H6153


Exodus 12:6
Hebrew reads
H6153 H996 H3478 H5712 H6951 H3605 H853 H7819 H2088 H2320 H3117 H6240 H702 H5704 H4931 H1961


:: . : s c-. : -s z: : : c. .:s . -::: ::

WTT
Exodus 12:6


Above is the breakdown of Exodus 12:6 from the English to the Hebrew. In this verse of Scripture we are informed
that the time of day when the Passover is to be sacrificed (killed) is, byn ha erebim ( ). Now lets
breakdown Deuteronomy 16:6 in the same way:

62

But at the place which Yahweh thy Elohim shall choose to place his name in, there thou shalt sacrifice the passover
at even (), at the going down of the sun

Deuteronomy 16:6 But
H3588 H518
at
H413
the place
H4725
which
H834
Yahweh
H3068
thy Elohim
H430
shall choose
H977
to
place
H7931
his name
H8034
in, there
H8033
thou shalt sacrifice
H2076 (H853)
the passover
H6453
at even,
H6153
at the going
down
H935
of the sun
H8121


Deuteronomy 16:6
Hebrew reads
H8121 H935 H6153 H6453 H853 H2076 H8033 H8034 H7931 H430 H3068 H977 H834 H4725 H413 H518 H3588


::: s:: :.: : e -s : - :: :: :: zs :: s ::s :s :
WTT
Deuteronomy 16:6


Above is the breakdown of Deuteronomy 16:6 from the English to the Hebrew. In this verse of Scripture we are
informed that the time of day when the Passover is to be sacrificed (killed) is, ba ereb (:.:). Now that we are
able to see the Hebrew in these two verses of Scripture lets look at the highlighted portion of both verses of
Scripture parallel to each other in the Hebrew so we can compare the Hebrew. Exodus 12:6 says to kill the Passover
byn ha erebim, Deuteronomy says to kill the passover ba ereb:


the whole
H3605
assembly
H6951
of the congregation
H5712
of Israel
H3478
shall kill
H7819
it in
H996
the evening.
H6153



H6153

H996

H3478

H5712

H6951

H3605

H853

H7819
Exodus 12:6
::. : s c-. : -s z:
::: s:: :.: :e -s : -

H8121 H935 H6153 H6453 H853 H2076

WTT
Deuteronomy 16:6

thou shalt sacrifice
H2076 (H853)
the passover
H6453
at even,
H6153
at the going down
H935
of the sun
H8121




From verses of Scripture like this it is evident that byn ha erebim (::. :) and ba ereb (:.:) are
references to the exact same time of day. This is established to be true because not only is there one verse of
Scripture that says the Passover is to be kept, byn ha erebim (Num. 9:5), with a cross-referenced verse of
Scripture stating that the Passover is to be kept, ba ereb (Josh. 5:10), but these cross-referenced verses of Scripture
state that the time of day the Passover is to be sacrificed is: one stating that the Passover is to be sacrificed, byn ha
erebim (Ex. 12:6), and the other stating that the Passover is to be sacrificed, ba ereb. (Dt. 16:6)

Clearly this is another witness to byn ha erebim (::. :) and ba ereb (:. :) being THE EXACT SAME
TIME OF DAY. Surely there wouldnt be one set of Scriptures stating that the Passover is to be sacrificed and kept
at one time of day while another set of Scriptures states that the Passover is to be sacrificed and kept at a different
time of day. With this being said it is evident that the days of unleavened bread are to begin at the exact same time
as when the Passover is to be sacrificed and kept:


Exodus 12:6 Kill it (the Passover) byn ha erebim (in the evening)
Deuteronomy 16:6 Sacrifice the passover ba ereb (at even)
Numbers 9:5 Keep the passover on the 14th day of the first month byn ha erebim (at even)
Joshua 5:10 Keep the passover on the 14th day of the month ba ereb (at even)
Exodus 12:18 The days of ULB begin on the 14th day of the month ba ereb, (at even)
63


Clearly the terms, byn ha erebim and ba ereb, is a reference to the exact same time of day and this is the exact
same time of day as when the days of unleavened bread (ULB) begin. The Passover sacrifice and the days of
unleavened bread are both to take place on the same day, the 14th, and the same time of day, at even (:.: ba
ereb):

The day the Passover is to be sacrificed is the 14th (Ex. 12:6; 2Ch. 35:1)
The day the days of ULB are to begin is the 14th (Ex. 12:18; Mt. 26:17; Mk. 14:12; Lk. 22:7)
The time of day when the Passover is to be sacrificed is, :.: (at even, ba ereb; Dt. 16:6)
The time of day when the days of ULB are to begin is, :.: (at even, ba ereb; Ex. 12:18)
The time of day when the Passover is to be kept is, :.: (at even, ba ereb; Josh. 5:10)


Although it is evident that the Passover sacrifice and the days of unleavened bread both take place on the same day,
the 14th, and that the Passover sacrifice and the days of unleavened bread both take place at the same time of day, at
even (:.: ba ereb), we will examine one more area of Scripture that uses byn ha erebim and ba ereb
interchangeably in reference to THE EXACT SAME TIME OF DAY. Those Scriptures are found in the 16th
chapter of Exodus.



yn Ha Erebim & Ba Ereb In Exodus 16


Another example given in Scripture that uses byn ha erebim and ba ereb interchangeably for the exact same time
period of day is Exodus 16. In this chapter Yahweh used manna (bread from heaven Ex. 16:15) to teach Israel and
the multitude about the Sabbath. Verse 4 reads, Behold, I will rain bread from heaven for you; and the people shall
go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no.
Yahweh didnt want Israel gathering manna on the Sabbath. (Ex. 16:5, 22-30)

Because this is when Israel received their first six days of manna it is obvious that verse 1 of Exodus 16 starts out on
a Sabbath day. As we will see, although the whole congregation of the children of Israel murmured against Moses
and Aaron because of hunger, Yahweh didnt satisfy their hunger until the arrival of the next day at even (which is
when the first day of the week began). In the evening of the first day of the week they got quail to eat and in the
morning of that same day is when the six-day cycle of manna first began. Within these verses of Scripture we will
see that byn ha erebim and ba ereb are used interchangeably, which further demonstrates that these two terms
are a reference to the exact same time of day. Exodus 16:1-13 reads:


And they took their journey from Elim, and all the congregation of the children
of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on
the fifteenth day of the second month after their departing out of the land of
Egypt.
2
And the whole congregation of the children of Israel murmured against
Moses and Aaron in the wilderness:
3
And the children of Israel said unto them,
Would [ ] we had died by the hand of Yahweh in the land of Egypt, when we sat
by the flesh pots, and when we did eat bread to the full; for ye have brought us
forth into this wilderness, to kill this whole assembly with hunger.
4
Then said
Yahweh unto Moses, Behold, I will rain bread from heaven for you; and the
people shall go out and gather a certain rate every day, that I may prove them,
whether they will walk in my law, or no.
5
And it shall come to pass, that on the
sixth day they shall prepare that which they bring in; and it shall be twice as
much as they gather daily.
6
And Moses and Aaron said unto all the children of
Israel, At even (ereb, :. ), then ye shall know that Yahweh hath brought you
out from the land of Egypt:
7
And in the morning, then ye shall see the glory of
64

Yahweh; for that he heareth your murmurings against Yahweh: and what are
we, that ye murmur against us?
8
And Moses said, This shall be, when Yahweh
shall give you in the evening (ba ereb, :.:) flesh to eat, and in the morning
bread to the full; for that Yahweh heareth your murmurings which ye murmur
against him: and what are we? your murmurings are not against us, but against
Yahweh.
9
And Moses spake unto Aaron, Say unto all the congregation of the
children of Israel, Come near before Yahweh: for he hath heard your
murmurings.
10
And it came to pass, as Aaron spake unto the whole congregation
of the children of Israel, that they looked toward the wilderness, and, behold, the
glory of Yahweh appeared in the cloud.
11
And Yahweh spake unto Moses,
saying,
12
I have heard the murmurings of the children of Israel: speak unto them,
saying, At even (byn ha erebim ::. :) ye shall eat flesh, and in the
morning ye shall be filled with bread; and ye shall know that I am Yahweh your
Elohim.
13
And it came to pass, that at even (ba ereb, :.:) the quails came up,
and covered the camp: and in the morning the dew lay round about the host.
[Note: words, to God, omitted in verse 3]


In the above quoted verses of Scripture verse 6 uses the term, ereb (:. ), verse 8 uses the term, ba ereb (:.:),
verse 12 uses the term, byn ha erebim (::. :), and verse 13 is when this time of day comes to pass and it
uses the term, ba ereb (:.:). All of these verses of Scripture (6, 8, 12, 13) are referring to THE EXACT
SAME TIME OF DAY, which was at THE BEGI NNI NG OF THE FI RST DAY OF THE WEEK so Israel could
gather the quail without polluting the Sabbath. Clearly, the terms ereb, ba ereb, and byn ha erebim are all
references to the exact same time of day. Clearly, the terms ereb, ba ereb, and byn ha erebim are all references to
the very beginning of the day.

The whole congregation of the children of Israel murmured against Moses and Aaron, because of hunger, but
Yahweh didnt satisfy their hunger on that Sabbath day, he waited until the Sabbath was past and at the very
beginning of the next day, at even, he satisfied their hunger. And THE TERMS USED TO DESCRIBE THE
VERY BEGINNING OF THAT DAY ARE: ereb (:. , v. 6), ba ereb (:.:, v. 8) and byn ha erebim
(::. : , v. 12):


And Moses and Aaron said unto all the children of Israel, At even (ereb, :. ),
then ye shall know that Yahweh hath brought you out from the land of Egypt: (Ex. 16:6)
And Moses said Yahweh shall give you in the evening (ba ereb, :.:) flesh to eat (Ex. 16:8)
At even (byn ha erebim ::. :) ye shall eat flesh (Ex. 16:12)
at even (ba ereb, :.:) the quails came up, and covered the camp: (Ex. 16:13)



Within the above quoted verses of Scripture the terms: ereb, ba ereb, and byn ha erebim are used
interchangeably. Other verses of Scripture that use these terms interchangeably are:


Exodus 12:6 Kill it (the Passover) byn ha erebim (in the evening)
Deuteronomy 16:6 Sacrifice the passover ba ereb (at even)
Numbers 9:5 Keep the passover on the 14th day of the first month byn ha erebim (at even)
Joshua 5:10 Keep the passover on the 14th day of the month ba ereb (at even)
Exodus 12:18 The days of ULB begin on the 14th day of the month ba ereb, (at even)



65

Clearly the terms, byn ha erebim, ba ereb, and ereb are references to the exact same time of day, the beginning
of the day, and this is the exact same time of day that the days of unleavened bread (ULB) begin. The Passover is to
be sacrificed and the days of unleavened bread are to begin on the same day, the 14th, and at the same time of day,
at even (:.: ba ereb):


The day the Passover is to be sacrificed is the 14th (Ex. 12:6; 2Ch. 35:1)
The day the days of ULB are to begin is the 14th (Ex. 12:18)
The time of day when the Passover is to be sacrificed is, :.: (at even, ba ereb; Dt. 16:6)
The time of day when the days of ULB are to begin is, :.: (at even, ba ereb; Ex. 12:18)
The time of day when the Passover is to be kept is, :.: (at even, ba ereb; Josh. 5:10)



The Plurality Of The Word ::. (Erebim)


The word ::. (erebim) is found in the phrase, ::. : (byn ha erebim), and the translation of byn ha
erebim is said to be, between the evenings (note that there is no word, two ], in this phrase. Also see header,
Between The Two Evenings). The English word that is translated, evenings, comes from the Hebrew word, ::.
(erebim). So, because the word ::. (erebim) is translated as, evenings, is this an indication that there is more
than one evening in a day?

Just as a reminder it has already been established that the singular form, ereb, and the plural form, erebim,
turned out to be at the same time of the day (established throughout chapters 8 & 9). Furthermore, under the
header, Help Words, it has been discussed that if the term, between the evenings, means that the Passover is to be
sacrificed, between two evenings, then the instructions to sacrifice and keep the passover, at even (Dt. 16:4, 6; Josh
5:10), wouldnt be followed. So, there must be a misunderstanding concerning the term, between the evenings.

One way that might help some to better understand how a word that is plural indicates a singular we can compare
the word erebim (::.) to the word, Elohim (:s). Although the word Elohim is in the plural form (see
Strongs # H430) it is often used to identify Yahweh and Yahweh alone(Gen. 3:22; 17:18; 28:21; 41:28; 45:8; Ex.
6:2, 7; 8:28; 18:16; 20:20; Lev. 11:45; Dt. 4:35, 39; 7:9). In like manner when the word erebim is used it doesnt
mean that it is used in the sense of there being more than one evening (ereb). However, at each evening (ereb)
there is a succession of ereb, which as a whole they are called, erebim, but these erebim belong to a single
evening, which is at the beginning of every day.

Erebim has different degrees of darkness (lighter shades of darkness to darker shades of darkness llllllllllllll]), but
they are all within the same time period of a day, dusk (ereb; Strongs #H6153). From the time of the setting sun to
the time it is dark there are different degrees of darkness, each degree belonging to the same time period but each
degree being apart from the other one. The time of ereb (evening) spans a time period which can be 45 minutes or
longer, or shorter, depending on the time of year and location, and within that single period of time there is a family
of ereb, which Scripture calls, erebim.

Another word that we can compare erebim to which is in the plural form but its meaning is singular is the word,
family. A family consists of more than one member but all members are of the same family. The same is true of
erebim. Erebim consists of more than one ereb but they are all of the same erebim. All these words: Elohim,
Erebim, and Family, are singular/plural words.

When Scripture instructs us to sacrifice the Passover byn ha erebim, between the evenings isnt an exact rendering
of the phrase byn ha erebim because there is only one evening in the day. A better rendering of byn ha erebim
would be, within the evenings, or, among the evenings. Or, just as it is translated in Exodus 12:6 with the exception
of the word evening being singular. Beginning in verse 5 of Exodus 12 it reads:
66



Your lamb shall be without blemish, a male of the first year: ye shall take it out
from the sheep, or from the goats:
6
And ye shall keep it up until the fourteenth
day of the same month: and the whole assembly of the congregation of Israel
shall kill it in the evening/evenings.


The time of day when the evenings occur is from when the sun sets to the time it gets dark (dusk); it is within that
time period that the Passover is to be killed. As the sun begins to set darkness begins to mingle with the light, as
time passes it increasing becomes darker and darker until the light from the sun has vanished (lllllllllllllllllll). The
first degree of darkness is when the first ereb occurs; then another ereb occurs with a degree of more darkness, and
this continues until there isnt any more sunlight mixed with the darkness. When the erebim/evenings of the 14th
day of the first Scriptural month occur that is when the Passover is to be sacrificed, and these evenings all occur at
the beginning of the day. The Passover is allowed to be sacrificed at any point, or evening that occurs, during this
time of day on the 14th.

The word, ereb (Strongs #H6153), is from H6150, rab; A primitive root (rather identical with H6148 through the
idea of covering with a texture); to grow dusky at sundown. Strongs #H6148 reads, rab; A primitive root; to
braid, that is, intermix; technically to traffic (as if by barter); also to give or be security (as a kind of exchange).

As already mentioned, there are multiple degrees of darkness during the ereb period, and when you combine those
ereb they are called, erebim. The darkness grows, the covering increases, the intermix of darkness and light is
braided, which takes more than one to do so. The braids of ereb are erebimbut the erebim is of the same braid.
And this braiding begins at dusk (Strongs #H6153) which is defined as taking place at sundown. Thus, it all occurs
during the time period of day which is at the beginning of the day. IT HAS NOTHING TO DO WITH THE
AFTERNOON TIMEPERIOD OF DAY.



Dusk & Dawn: 1 Evening & 1 Morning


To say there is more than one evening in each day would be the same as saying there is more than one morning in
each day. Morning (bqer), like evening (ereb), covers the span of time when light mixes with darkness. Both of
these times of day can be identified with the term, twilight. However, the twilight period of time at the setting of the
sun is evening/dusk (ereb) and the twilight period of time at the rising of the sun is, morning/dawn (bqer). We can
see this within the definition of these Hebrew words:


From Strongs the definition of the word ereb is: H6153 ereb eh'-reb From H6150; dusk.

While this word is more often than not translated into the English with the word, even (-ing, tide), of the word that is
generally translated into the English as, morning, Strongs reads:

H1242 bqer bo'-ker From H1239; properly dawn (as the break of day); generally morning.


Clearly, the braiding of light with darkness isnt what identifies an evening/ereb; the ereb time of day occurs at the
beginning of the day just after the sun has set on the previous day and the morning/ bqer occurs just prior to the sun
rising.



67

The Braiding of Light With Darkness


While the twilight period of time at sunset is, dusk, the twilight period of time at sunrise is, dawn, thus just because
there is a braiding of light with darkness at different times of the day the braiding of light with darkness isnt what
identifies, ereb. THE ONLY TIME OF DAY THAT IS IDENTIFIED AS BEING EREB/EVENING IS AT,
DUSK. The braiding of light with darkness in the morning is not identified as being an evening, that time period of
day is identified as being, morning (bqer/
H1242
); and the braiding of light with darkness in the afternoon of the
day is not identified as being an evening, that time period of day is identified as being, afternoon. (nh/
H5186
ym/


H3117
)

Although some confuse the issue of when an evening is in a day keep in mind all the Scriptural evidence already
presented that shows ereb and byn ha erebim are essentially the exact same time of day, dusk, which is the time
from when the sun sets to the time it gets dark. In The Brown-Driver-Briggs Hebrew and English Lexicon With an
appendix containing the Biblical Aramaic of BibleWorks 7, under the word 7400 :. , (page 788) (Strong 6153) it
has this to say about the phrase, ::. : (byn ha erebim), b. du. in phrase (only P) : ::. between
the two evenings, i.e. prob. between sunset and dark

Once again we see that the phrase, ::. : (byn ha erebim), coincides with the precise time of day that is at
the beginning of the day, dusk (ereb ) (although The Brown-Driver-Briggs Hebrew and English Lexicon
doesnt list the Hebrew phrase in the same order as it would appear in the Hebrew and in the English translation of
the phrase it uses the word, two, which isnt in the Hebrew). The definition of the word ereb is, dusk, which is the
exact same time of day that byn ha erebim is described as being, between sunset and dark. The braiding of light
and darkness that is to be called, ereb and byn ha erebim, isnt the braiding of light with darkness that takes
place in the morning of the day, nor is it the braiding of light with darkness that takes place in the afternoon of
the day. The braiding of light and darkness that is to be called, ereb and byn ha erebim, takes place between
sunset and dark.

In the THEOLOGICAL WORDBOOK OF THE OLD TESTAMENT Volumes 1 & 2 of BibleWorks 7 it has this to
say about the word, evenings (1689a) br,[, (ereb) evening, night.): Evenings were quite important for sacrificial
acts and ceremonial meals in ancient Israel. The Passover began on the evening of the fourteenth day of the first
month (see Exo 12:6 , 18). Sometimes, as in Exo 12:6, the Hebrew reads literally, between the two evenings, likely
twilight, the time interval between sunset and darkness in which there is a state of illumination. Only in Job 7:4
does ereb denote night proper.

Although what the THEOLOGICAL WORDBOOK OF THE OLD TESTAMENT says about the word, evenings, is
incorrect, that the Hebrew reads literally, between the two evenings, because where the word evenings appears
in Scripture the word, two, does not appear; nonetheless it gives witness to the fact that in Exodus 12:6, where byn
ha erebim is used, it is likely, twilight, the time interval between sunset and darkness in which there is a state
of illumination (infuses mine). Furthermore, it is noted that Exodus 12:18 is a reference to the same time of day.
Clearly, byn ha erebim and ereb are references to the exact same time of day.



Conclusion


The reason most who keep the weekly Sabbath on Saturday begin their Sabbath observance when the sun sets on
Friday is because the Scriptural day begins with the evening. When the sun sets on Friday, the sixth day of the
week, from the time when the sun sets until the time all of the light from the sun is gone is the evening of the
seventh day of the week, the Sabbath. With this being said it is obvious that the annual Sabbaths would begin in the
evening as well.

68

It is absurd to think that Yahweh would use the evening as a reference to the beginning of the day for the days of the
week and the weekly sabbath but then, when it comes to the annual Sabbaths, the evening is used as a reference to
the end of the day. However, that is the way some have determined the days are to be determined for some of
Yahwehs annual Sabbaths. And with that it has caused many to observe the Passover on the 15th when
Scripture plainly states that the Passover is on the 14th.

In other words, when it says that the Passover is to be sacrificed and kept on the 14th day of the month at even (Ex.
12:6; Lev. 23:5; Josh 5:10), this is a reference to the evening of the 14th day, which is when that day begins.
However, because some have determined that the evening is at the end of the day for this observance, in order to
make a day of it being from one evening to the next, the passover observance is mistakenly placed primarily on the
15th:


14th 15th 16th
| | | |
| night morning day evening | night morning day evening | night morning day evening |
| | | |



Because the Scriptural day has the evening at the beginning of the day the Passover observance is supposed to
be on the 14th instead of being on the 15th:


14th 15th 16th
| | | |
| evening night morning day | evening night morning day | evening night morning day |
| | | |



Passover isnt the only day that is being observed on the wrong day because of the evening being improperly placed
at the end of the day, the days of unleavened bread are being observed on the wrong days too. Like the Passover is to
be sacrificed and kept on the 14th day at even (Ex. 12:6; Lev. 23:5; Josh. 5:10) the days of unleavened bread are to
begin on the 14th day of the month at even (Ex. 12:18). However, because some are determined to place the evening
of the day at the end of the day they do not begin observing the days of unleavened bread until the end of the 14th
which places the first day of unleavened bread primarily on the 15th, which is THE SAME MISTAKE THAT
MANY MAKE WITH THE PASSOVER.

Although, there are many who have come to the understanding that the reference to the evening of the day for
Passover is a reference to the beginning of the 14th for some reason many of them continue to make the same
mistake when it comes to the days of unleavened bread. Although many properly observe the Passover on the 14th
because they properly place the evening of the 14th at the beginning of the day but many of these same people
improperly observe the first day of unleavened bread on the 15th because they improperly place the evening of the
day at the end of the day for its observance. IT SIMPLY DOESNT MAKE ANY SENSE TO DO THIS but
because that is how this observance has been observed for millennia, traditionally, the tradition is followed instead
of following the instructions right out of Yahwehs word.

Because it has been determined by some that the reference to the evening part of the day for the days of unleavened
bread is a reference to the end of the day the first day of unleavened bread is observed on the 15th instead of the
14th, when, in fact, the first day of unleavened bread is to be observed on the 14th instead of the 15th (Ex. 12:18),
and the seventh day of unleavened bread is to be observed on the 20th instead of being observed on the 21st. With
this being said when the day of the omer isnt placed within the proper days then the Feast of Weeks will at
times be observed at the wrong time too.

69

The conclusion of this matter is, the order of the Scriptural day is: evening (E), night (N), morning (M), and day (D)
(Gen. 1:5-31; Ex. 12:6-10, 18; 16:6-8, 12-13; Lev. 23:32; Dt. 16:4-7):


1st day 2nd day 3rd day 4th day 5th day 6th day 7th day
E/N/M/D E/N/M/D E/N/M/D E/N/M/D E/N/M/D E/N/M/D E/N/M/D


And just like all the days of the week have the evening at the beginning of the day so does the 7th day Sabbath
(Ex. 20:10; 34:21; Lev. 23:3; Dt. 5:14):


6th day of week 7th day of week 1st day of week
| | | |
| evening night morning day | evening night morning day | evening night morning day |
| | | |



And just like all the days of the week and the weekly Sabbath has the evening at the beginning of the day so do the
days of the month, which places passover on the 14th day of the month instead of on the 15th (Ex. 12:6; Lev. 23:5;
Josh. 5:10):


13th day of month 14th day of month 15th day of month
| | | |
| evening night morning day | evening night morning day | evening night morning day |
| | | |



And just like all the days of the week, and the weekly Sabbath, and the days of the month have the evening at the
beginning of the day the seven days of unleavened bread (ULB) has the evening at the beginning of the day, which
places the first day of unleavened bread on the 14th, not the 15th (Ex. 12:18; Mt. 26:17; Mk. 14:12; Lk. 22:7):


14th 15th 16th 17th 18th 19th 20th 21st
1st day ULB 2nd day ULB 3rd day ULB 4th day ULB 5th day ULB 6th day ULB 7th day ULB
| E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D |
| E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D |
| E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D |



No Contradictions


Once Yahweh opened my eyes to the fact that it is a contradiction to say: The evening part of the day for the days
of the week, and the weekly Sabbath, and Passover day is at the beginning of the day, but the evening part of the
day for the days of unleavened bread is at the end of the day, I had to discipline myself to start observing the first
day of unleavened bread on the 14th instead of 15th because Yahwehs word plainly states that the time of day when
we are to begin eating unleavened bread for seven days is in the evening of the 14th. Thus, because unleavened
bread is to be eaten from the time when the 14th begins, the evening of the 14th (Ex. 12:18) the 14th day as a
whole is the first day of unleavened bread.

70

Think about it, does it make any sense to begin the days of unleavened bread at the end of the 14th which would
make PART OF THE 14TH AND PART OF THE 15TH the first day of unleavened bread? That is what it
would look like if the evening is at the end of the day:

14th 15th 16th
| | | |
| night morning day evening | night morning day evening | night morning day evening |
| | | |



If the evening were at the end of the day, because the evening of the 14th is when unleavened bread is to be first
eaten (Ex. 12:18), then each 24 hour period of time for the seven days of unleavened bread would be divided up
between two days as seen in the above illustration, because the days of unleavened bread run from the evening of
one day to the evening of the next day. Thus, because the evening of the 14th is when unleavened bread is to be
first eaten then it is to be eaten from that point up to the evening of the 21st, and with that being said there are 7, 24
hour periods of time, but those 7, 24 hour periods of time, are not 7 complete days, they are divided up between 8
days:


From the evening of the 14th to the evening of the 15th is the 1st 24 hour period of time
From the evening of the 15th to the evening of the 16th is the 2nd 24 hour period of time
From the evening of the 16th to the evening of the 17th is the 3rd 24 hour period of time
From the evening of the 17th to the evening of the 18th is the 4th 24 hour period of time
From the evening of the 18th to the evening of the 19th is the 5th 24 hour period of time
From the evening of the 19th to the evening of the 20th is the 6th 24 hour period of time
From the evening of the 20th to the evening of the 21st is the 7th 24 hour period of time



Because the first 24 hour period of time would be divided up between two days then in order to make it out to be
seven days each 24 hour period of time would be divided up between two days, as shown in the diagram below:


14th 15th 16th 17th 18th 19th 20th 21st
| E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D |
| N/M/D/E | N/M/D/E | N/M/D/E | N/M/D/E | N/M/D/E | N/M/D/E | N/M/D/E | N/M/D/E |
| E/N/ q | / 7q | 7q | 7q | / 7q | / 7q | 7q | 7 |
R 7 R 7 R 7 R 7 R 7 R 7 R 7
R 7 R 7 R 7 R 7 R 7 R 7 R 7
q q q q q q q
1st 24 hrs 2nd 24 hrs 3rd 24 hrs 4th 24 hrs 5th 24 hrs 6th 24 hrs 7th 24 hrs
14th even 15th even 16th even 17th even 18th even 19th even 20th even
to 15th even to 16th even to 17th even to 18th even to 19th even to 20th even to 21st even



Even if Yahweh would have the days of unleavened bread divided up in 24 hour periods of time as shown in the
above diagram doesnt change the fact that the first day of eating unleavened bread is the 14th. Note that we are to
eat unleavened bread In the first month, on the fourteenth day of the month at even (Ex. 12:18). Thus, if we dont
begin to eat unleavened bread in the evening of the 14th and wait until the 15th to begin eating unleavened
bread, which is what many do, THEN WE HAVENT EATEN UNLEAVENED BREAD IN THE EVENING
OF THE 14TH AS INSTRUCTED TO DO SO (Ex. 12:18).

71

What is overlooked by many who claim that the evening being spoken of in Exodus 12:18 is at the end of the day on
the 14th THEY DO NOT EAT UNLEAVENED BREAD AT THAT TIME OF DAY, they wait until the arrival
of the 15th to begin eating unleavened bread for the seven days of unleavened bread.

Whichever the case may be, whether the evening is at the beginning of the day or whether the evening is at the end
of the day, the first day of eating unleavened bread for the seven days of unleavened bread begins on the 14th
(Ex. 2:18). Nonetheless, the way that Yahweh has designed the day he has placed the evening at the beginning of the
day and with this the seven days of unleavened bread are not parts of 8 days, they are 7 complete days:

From the evening of the 14th to the evening of the 15th is the 1st complete day
From the evening of the 15th to the evening of the 16th is the 2nd complete day
From the evening of the 16th to the evening of the 17th is the 3rd complete day
From the evening of the 17th to the evening of the 18th is the 4th complete day
From the evening of the 18th to the evening of the 19th is the 5th complete day
From the evening of the 19th to the evening of the 20th is the 6th complete day
From the evening of the 20th to the evening of the 21st is the 7th complete day



Because the first 24 hour period of time for the 7 days of unleavened bread begins at the beginning of the day, the
evening, the 7 days of unleavened bread include only 7 complete days as shown in the diagram below:


14th 15th 16th 17th 18th 19th 20th 21st
1st day ULB 2nd day ULB 3rd day ULB 4th day ULB 5th day ULB 6th day ULB 7th day ULB
| E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/D | E/N/M/ |
| E / N / M / D.|.E / N / M / D.|.E / N / M / D.|.E / N / M / D.| E / N / M / D.|.E / N / M / D.|.E / N / M / D.| E/N/M/D.|
|q 7 q 7 q 7 q 7 q 7 q 7 q 7 ! |
R 7 R 7 R 7 R 7 R 7 R 7 R 7
R 7 R 7 R 7 R 7 R 7 R 7 R 7
q q q q q q q
1st 24 hrs 2nd 24 hrs 3rd 24 hrs 4th 24 hrs 5th 24 hrs 6th 24 hrs 7th 24 hrs
14th even 15th even 16th even 17th even 18th even 19th even 20th even
to 15th even to 16th even to 17th even to 18th even to 19th even to 20th even to 21st even


Because Yahweh designed the day with the evening at the beginning of the day it is obvious that he didnt intend
for the 7 days of unleavened bread to be divided up between 8 days, but rather the 7 days of unleavened bread are 7
complete days. From the fourteenth day of the month at even until the one and twentieth day of the month at
even is seven complete days.

Below are two portions of Scripture: one portion is a reference to when the Passover is to be kept and the other
portion is a reference to when the days of unleavened bread are to begin. These two portions of Scripture were taken
from Exodus 12:18 and Joshua 5:10. Can you match the verse of Scripture to the portion of Scripture that is
quoted? Likely not, because in regard to the day and time of day both of these verses of Scripture say the exact same
thing. Thus, it is evident that when the days of unleavened bread begin they not only begin on the same day as when
the Passover is to be kept but also the days of unleavened bread begin at the same time of day as when the Passover
is to be kept:


on the fourteenth day of the month at even :.: : : c. .:s:
on the fourteenth day of the month at even :.: : : c. .:s:


So, in the above quoted verses of Scripture can you tell which one is quoting Exodus 12:18 and which one is quoting
Joshua 5:10? One verse of Scripture is a reference to when the Passover is to be kept while the other verse of
72

Scripture is a reference to when the days of unleavened bread are to begin. But is the first verse of Scripture a
reference to when the days of unleavened bread are to begin or is it a reference to when the Passover is to be kept?

Clearly, if the days of unleavened bread are to begin on the 15th then that is when the Passover is to be kept, because
of them both the Scriptures clearly state that it is on the fourteenth day of the month at even that one is to begin
and the other is to be kept. However, because I have learned that the evening is at the beginning of the day I have to
keep Passover on the 14th because the Scriptures say the Passover is to be kept on the fourteenth day of the month
at even (Josh. 5:10).

And because I know that when the Scriptures say that the Passover is to be kept, on the fourteenth day of the month
at even, that this is a reference to the 14th, not the 15th, I know that when the Scriptures say that the days of
unleavened bread are to begin on the fourteenth day of the month at even THIS TOO IS A REFERENCE TO
THE 14TH, NOT THE 15TH. (Ex. 12:18)

It just doesnt make any sense that in one place of Scripture when it says, on the fourteenth day of the month at
even, that it means just what it says and is a reference to the 14th, but in another place of Scripture when it says,
on the fourteenth day of the month at even, that it doesnt mean what it says and it is a reference to the 15th.
Thus, not only will I observe the Passover on the 14th because the Scriptures say we are to keep the Passover on
the fourteenth day of the month at even but I observe the first day of unleavened bread on the 14th because, in
like manner, the Scriptures say the days of unleavened bread begin on the fourteenth day of the month at even.


Of the Passover Scripture instructs us to keep it:

on the fourteenth day of the month at even (Josh. 5:10)

(Josh. 5:10)


Of the days of unleavened bread Scripture instructs us that they begin:

on the fourteenth day of the month at even. (Ex. 12:18)

(Ex. 12:18)


Both, the observance of the Passover and the days of unleavened bread begin on the fourteenth day of the month
at even. That's what it says in the English and the Hebrew reads the same for both observances:


on the fourteenth day of the month at even (Passover reference [Josh. 5:10])
on the fourteenth day of the month at even (days of unleavened bread [Ex. 12:18])



To all who have the desire to separate the truth from fiction it is my prayer that this study will be of some help,



Kevin A. Bitterman


73

Appendix 1
Historical Records Of The 7 Days
Of ULB Being The 14th 20th

In The 2nd Century, Polycarp & Anicetus,
& Polycrates Near The 3rd Century


Within the quotes below, taken from the HISTORY OF THE CHRISTIAN CHURCH, Volume 2, by PHILIP
SCHAFF, everything that is in bold and underlined for infuses is mine.

Under number 1 it shows that Polycarp and Anicetus had a differing opinion concerning the day when the
eucharist (holy communion, Passover) should be taken, but in that year they both observed it together. So, it is
evident that in that year both schools of thought crossed each other and the day when the eucharist was taken
by Anicetus ended up being on the same day that Polycarp observed Passover on, the fourteenth of Nisan.
Hence, they partook of it together that year.

Number 3 shows that the attempt to get people to give up their practice of observing Passover on the fourteenth was
becoming heated. Polycrates protested, and gave a list of brethren in history up to his day that continued to keep the
Passover on the fourteenth.

Number 4 shows that the council of Nicaea in 325 ordained that Easter (the eucharist) should always be celebrated
on the first Sunday after the first full moon succeeding the vernal equinox (March 21), and always after the Jewish
Passover. Henceforth the Quartadecimanians (fourteeners) were universally regarded as heretics, and were punished
as such for observing Passover on the fourteenth. The Synod of Antioch, 341, excommunicated them The old
British, Irish and Scotch Christians were styled Quartadecimanians for they celebrated Easter (the eucharist)
always on a Sunday between the 14th and the 20th of the month (the Romans between the 15th and 21st).

With the understanding that the day of the omer (the day of our saviors resurrection) was the day many Christians
decided to partake of the emblems that represented our saviors body and blood (the celebration of the eucharist) it is
evident that they had two schools of thought on when the day of the omer was to occur. One school of thought was
the day of the omer was on the Sunday that landed within the days of the 14th 20th while the other school of
thought was it was on the Sunday that landed within the days of the 15th 21st. With this insight it is understood
that those who partook of the emblems of our saviors body and blood on the Sunday that fell within the 14th 20th
set those days to be the seven days of unleavened bread. And according to Scripture those are the seven days of
unleavened bread. (Ex. 12:18)

It is sad that the day when the emblems of our saviors body and blood were to be taken was moved to any other day
other than the day of his death(1Cor. 11:26), which occurred on the 14th, but from this it is evident that the seven
days of unleavened bread were believed to be the 14th 20th by those who were labeled, Quartadecimanian
(fourteeners). While those who were labeled Quartadecimanian believed that the seven days of unleavened bread
were the 14th 20th those who believed that the seven days of unleavened bread were the 15th 21st were labeled,
Quintodeciman (fifteeners). The Quartadecimanian partook of the emblems of our saviors body and blood on the
Sunday that fell within the 14th 20th, the Quintodeciman partook of the emblems of our saviors body and blood
on the Sunday that fell within the 15th 21st.

When studying these things out in Scripture it is evident that the seven days of unleavened bread are the 14th 20th
but as time passed, because the day when Christians partook of the emblems that represented our saviors body and
blood was moved to a day other than the day he actually died on, the 14th, the day of the omer was moved too.
Instead of placing the day of the omer within the seven days of unleavened bread, which would have been the
74

Sunday that was within the 14th 20th, the day of the omer was moved to the Sunday that was within the days of
15th 21st. This was done so that the day when Christians partook of the emblems that represented our saviors
body and blood would never be taken on the day of the memorial of his death.

Can you imagine this ever happening? Can you imagine moving the memorial of our saviors death to a day other
than the day he actually died on? This is nothing like what is done when the celebration of some presidents birth is
moved to whatever Monday of the month in which he was born; this is our savior, who died for us so that we can
live. Well, nowadays people partake of the emblems that represent our saviors body and blood quarterly, and
weekly, instead of annually. How sad it is that there are so many today who continue follow after that tradition (Mk.
7:13; Col. 2:8). However, the followers of our savior originally partook of the emblems that represented our saviors
body and blood only on the memorial day of our saviors death, on the fourteenth day of the first Scriptural
month. Some, including myself, hold to that same pattern today.


What is quoted below is from the electronic version of E-sword (Version 9.5.1).
______________________________________________________________________

HISTORY OF THE CHRISTIAN CHURCH
by
PHILIP SCHAFF

Volume 2: Ante-Nicene Christianity A.D. 100-325

Chapter V: Christian Worship

62. The Paschal Controversies

The history of the controversy divides itself into three acts.

1. The difference came into discussion first on a visit of Polycarp, bishop of Smyrna, to Anicetus,
bishop of Rome, between A.D. 150 and 155. It was not settled; yet the two bishops parted in peace, after
the latter had charged his venerable guest to celebrate the holy communion in his church. We have a
brief, but interesting account of this dispute by Irenaeus, a pupil of Polycarp, which is as
follows:
When the blessed Polycarp sojourned at Rome in the days of Anicetus, and they had
some little difference of opinion likewise with regard to other points, they forthwith came
to a peaceable understanding on this head [the observance of Easter], having no love for
mutual disputes. For neither could Anicetus persuade Polycarp not to observe inasmuch
as he [Pol.] had always observed with John, the disciple of our Lord, and the other
apostles, with whom he had associated; nor did Polycarp persuade Anicetus to observe
() who said that he was bound to maintain the custom of the presbyters (= bishops)
before him. These things being so, they communed together; and in the church
Anicetus yielded to Polycarp, out of respect no doubt, the celebration of the
eucharist ( ), and they separated from each other in peace, all the church
being at peace, both those that observed and those that did not observe [the fourteenth
of Nisan], maintaining peace.

3. Much more important and vehement was the third stage of the controversy between 190 and 194,
which extended over the whole church, and occasioned many synods and synodical letters. The Roman
75

bishop Victor, a very different man from his predecessor Anicetus, required the Asiatics, in an
imperious tone, to abandon their Quartadecimanian practice. Against this Polycrates, bishop
of Ephesus, solemnly protested in the name of a synod held by him, and appealed to an imposing array
of authorities for their primitive custom. Eusebius has preserved his letter, which is quite characteristic.
We, wrote the Ephesian bishop to the Roman pope and his church, We observe
the genuine day; neither adding thereto nor taking therefrom. For in Asia great lights
have fallen asleep, which shall rise again in the day of the Lords appearing, in which he
will come with glory from heaven, and will raise up all the saints: Philip, one of the
twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters; his
other daughter, also, who having lived under the influence of the Holy Spirit, now
likewise rests in Ephesus; moreover, John, who rested upon the bosom of our Lord, who
was also a priest, and bore the sacerdotal plate, both a martyr and teacher; he is buried in
Ephesus. Also Polycarp of Smyrna, both bishop and martyr, and Thraseas, both bishop
and martyr of Eumenia, who sleeps in Smyrna. Why should I mention Sagaris, bishop
and martyr, who sleeps in Laodicea; moreover, the blessed Papirius, and Melito, the
eunuch [celibate], who lived altogether under the influence of the Holy Spirit, who now
rests in Sardis, awaiting the episcopate from heaven, in which he shall rise from the dead.
All these observed the fourteenth day of the passover according to the gospel,
deviating in no respect, but following the rule of faith.
Moreover, I, Polycrates, who am the least of you, according to the tradition of my
relatives, some of whom I have followed. For seven of my relatives were bishops, and I am
the eighth; and my relatives always observed the day when the people of the Jews threw
away the leaven. I, therefore, brethren, am now sixty-five years in the Lord, who having
conferred with the brethren throughout the world, and having studied the whole of the
Sacred Scriptures, am not at all alarmed at those things with which I am threatened, to
intimidate me. For they who are greater than I have said, we ought to obey God rather
than men. I could also mention the bishops that were present, whom you requested me
to summon, and whom I did call; whose names would present a great number, but who
seeing my slender body consented to my epistle, well knowing that I did not wear my gray
hairs for nought, but that I did at all times regulate my life in the Lord Jesus.

4. In the course of the third century the Roman practice gained ground everywhere in the East, and, to
anticipate the result, was established by the council of Nicaea in 325 as the law of the whole church.
This council considered it unbecoming, in Christians to follow the usage of the unbelieving, hostile Jews,
and ordained that Easter should always be celebrated on the first Sunday after the first full
moon succeeding the vernal equinox (March 21), and always after the Jewish passover. If
the full moon occurs on a Sunday, Easter-day is the Sunday after. By this arrangement Easter may take
place as early as March 22, or as late as April 25.
Henceforth the Quartadecimanians were universally regarded as heretics, and were
punished as such. The Synod of Antioch, 341, excommunicated them. The Montanists and
Novatians were also cleared with the Quartadecimanian observance. The last traces of it disappeared in
the sixth century.
But the desired uniformity in the observance of Easter was still hindered by differences in reckoning
the Easter Sunday according to the course of the moon and the vernal equinox, which the Alexandrians
fixed on the 21
st
of March, and the Romans on the 18
th
; so that in the year 387, for example, the Romans
kept Easter on the 21
st
of March, and the Alexandrians not till the 25
th
of April. In the West also the
computation changed and caused a renewal of the Easter controversy in the sixth and seventh centuries.
The old British, Irish and Scotch Christians, and the Irish missionaries on the Continent adhered
to the older cycle of eighty-four years in opposition to the later Dionysian or Roman cycle of ninety-five
years, and hence were styled Quartadecimanians by their Anglo-Saxon and Roman opponents,
though unjustly; for they celebrated Easter always on a Sunday between the 14
th
and the 20
th

of the month (the Romans between the 15
th
and 21
st
). The Roman practice triumphed. But Rome again
changed the calendar under Gregory XIII. (A.D. 1583). Hence even to this day the Oriental churches who
76

hold to the Julian and reject the Gregorian calendar, differ from the Occidental Christians in the time of
the observance of Easter.
_________________________________________________________________


In The 3rd Century, Anatolius of Alexandria


In the book, ANTE-NICENE FATHERS, VOLUME 6, by PHILIP SCHAFF, there is more evidence that there was
an understanding that the seven days of unleavened bread are the 14th 20th. The evidence of this is from how
they determined when they were to partake of the emblems that represented the body and blood of our savior.
Although they called that day, Easter, that day was nonetheless set within the seven days of unleavened bread.

Although there is a fair amount of reading to do in order to get the jest of what was written concerning the seven
days of unleavened bread, being the 14th 20th, I quoted what I did in order for the reader to see the context but I
highlighted and underlined key phrases. Also, within these writings, it is revealed how they determined which moon
was used for the first month, which turns out to be in correlation to the month when the Jews observed Passover.
Some might find that information interesting as well because that method is based on the sun, moon and stars (Gen.
1:14) instead of by using green ears which is the way that some insist on doing it.


Within the quotes below everything that is in bold and underlined for infuses is mine:
______________________________________________________________________________

ANTE-NICENE FATHERS, VOLUME 6
by PHILIP SCHAFF

ANATOLIUS AND MINOR WRITERS.
[TRANSLATED BY THE REV. S. D. F. SALMOND,M.A.]

Introductory Notice TO Anatolius and Minor Writers.


INSTEAD of reprinting a disjointed mass of Fragments, I have thought it desirable to present
them in a group, illustrative of the Alexandrian school. I give to Anatolius the deserved place of
prominence, marking him as the meet successor of Africanus in ability if not in the nature of his
pursuits. His writing and the testimony of Eusebius prove him to have been a star of no inferior
magnitude, even in the brilliant constellation of faith and genius of which he is part.
These minor writers I have arranged, not with exclusive reference to minute chronology, but
with some respect to their material, as follows:
I. Anatolius, A.D. 270.
II. Alexander of Cappadocia, A.D. 250.
III. Theognostus, A.D. 265.
IV. Pierius, A.D. 300.
V. Theonas, A.D. 300.
VI. Phileas, A.D. 307.
VII. Pamphilus, A.D. 309.

Anatolius of Alexandria.
______________

Translators Biographical Notice.

[A.D. 230.270.280.] From Jerome
1151
we learn that Anatolius flourished in the reign of Probus
and Carus, that he was a native of Alexandria, and that he became bishop of Laodicea. Eusebius
77

gives a somewhat lengthened account of him,
1152
and speaks of him in terms of the strongest
laudation, as one surpassing all the men of his time in learning and science. He tells us that he
attained the highest eminence in arithmetic, geometry, and astronomy, besides being a great
proficient also in dialectics, physics, and rhetoric. His reputation was so great among the
Alexandrians that they are said to have requested him to open a school for teaching the
Aristotelian philosophy in their city.
1153
He did great service to his fellow-citizens in Alexandria
on their being besieged by the Romans in A.D. 262, and was the means of saving the lives of
numbers of them. After this he is said to have passed into Syria, where Theotecnus, the bishop of
Casareia, ordained him, destining him to be his own successor in the bishopric. After this,
however, having occasion to travel to Antioch to attend the synod convened to deal with the case
of Paul of Samosata, as he passed through the city of Laodicea, he was detained by the people and
made bishop of the place, in succession to Eusebius.
1154
This must have been about the year 270
A.D. How long he held that dignity, however, we do not know. Eusebius tells us that he did not
write many books, but yet enough to show us at once his eloquence and his erudition. Among
these was a treatise on the Chronology of Easter; of which a considerable extract is preserved
in Eusebius. The book itself exists now only in a Latin version, which is generally ascribed to
Rufinus, and which was published by Agidius Bucherius in his Doctrina Temporum, which was
issued at Antwerp in 1634. Another work of his was the Institutes of Arithmetic, of which we have
some fragments in the , which was published in Paris in 1543.
Some small fragments of his mathematical works, which have also come down to us, were
published by Fabricius in his Bibliotheca Grca, iii. p. 462.

1151 De illustr. viris., ch. 73. [The dates which are known suggest conjectural dates of our authors birth and death.]
1152 In the 32d chapter of the seventh book of his Ecclesiastical History.
1153 [There were giants in those days. How gloriously, even in the poverty and distress of the martyr-ages, the cultivation
of learning was established by Christianity!]
1154 [This Eusebius was a learned man, born at Alexandria.]


The Paschal Canon of Anatolius of Alexandria.
1155
_____________________

I.

As we are about to speak on the subject of the order of the times and alternations of the world,
we shall first dispose of the positions of diverse calculators; who, by reckoning only by the course
of the moon, and leaving out of account the ascent and descent of the sun, with the addition of
certain problems, have constructed diverse periods,
1156
self-contradictory, and such as are never
found in the reckoning of a true computation; since it is certain that no mode of computation is to
be approved, in which these two measures are not found together. For even in the ancient
exemplars, that is, in the books of the Hebrews and Greeks, we find not only the course of the
moon, but also that of the sun, and, indeed, not simply its course in the general,
1157
but even the
separate and minutest moments of its hours all calculated, as we shall show at the proper time,
when the matter in hand demands it. Of these Hippolytus made up a period of sixteen years with
certain unknown courses of the moon. Others have reckoned by a period of twenty-five years,
others by thirty, and some by eighty-four years, without, however, teaching thereby an exact
method of calculating Easter. But our predecessors, men most learned in the books of the Hebrews
and Greeks, I mean Isidore and Jerome and Clement, although they have noted similar
beginnings for the months just as they differ also in language, have, nevertheless, come
harmoniously to one and the same most exact reckoning of Easter, day and month and season
meeting in accord with the highest honour for the Lords resurrection.
1158


1155 First edited from ancient manuscript by gidius Bucherius, of the Society of Jesus.
1156 Circulos. [Note the reference to Hippolytus.]
1157 Gressus. Vol. v. p. 3; also Bunsen, i. pp. 13, 281.]
78

1158 [It seems probable that the hegemony which Alexandria had established in all matters of learning led to that full
recognition of it, by the Council of Nica, which made its bishop the dictator to the whole Church in the annual
calculation of Easter. Vol. ii. 343.]


IV.

But this Aristobulus also adds, that for the feast of the Passover it was necessary not only that
the sun should pass the equinoctial segment, but the moon also. For as there are two equinoctial
segments, the vernal and the autumnal, and these diametrically opposite to each other, and since
the day of the Passover is fixed for the fourteenth day of the month, in the evening, the moon will
have the position diametrically opposite the sun; as is to be seen in full moons. And the sun will
thus be in the segment of the vernal equinox, and the moon necessarily will be at the autumnal
equinox.


V.

I am aware that very many other matters were discussed by them, some of them with
considerable probability, and others of them as matters of the clearest demonstration,
1170
by which
they endeavour to prove that the festival of the Passover and unleavened bread ought by all means
to be kept after the equinox. But I shall pass on without demanding such copious demonstrations
(on subjects
1171
) from which the veil of the Mosaic law has been removed; for now it remains for
us with unveiled face to behold ever as in a glass Christ Himself and the doctrines and sufferings
of Christ. But that the first month among the Hebrews is about the equinox, is clearly shown also
by what is taught in the book of Enoch.
1172



VI.

And, therefore, in this concurrence of the sun and moon, the Paschal festival is not to be
celebrated, because as long as they are found in this course the power of darkness is not overcome;
and as long as equality between light and darkness endures, and is not diminished by the light, it is
shown that the Paschal festival is not to be celebrated. Accordingly, it is enjoined that that festival
be kept after the equinox, because the moon of the fourteenth,
1173
if before the equinox or at the
equinox, does not fill the whole night. But after the equinox, the moon of the fourteenth, with
one day being added because of the passing of the equinox, although it does not extend to the true
light, that is, the rising of the sun and the beginning of day, will nevertheless leave no darkness
behind it. And, in accordance with this, Moses is charged by the Lord to keep seven days of
unleavened bread for the celebration of the Passover, that in them no power of darkness should
be found to surpass the light. And although the outset of four nights begins to be dark, that is,
the 17th and 18th and 19th and 20th, yet the moon of the 20th, which rises before that, does not
permit the darkness to extend on even to midnight.


VII.

To us, however, with whom it is impossible for all these things to come aptly at one and the
same time, namely, the moons fourteenth, and the Lords day, and the passing of the equinox, and
whom the obligation of the Lords resurrection binds to keep the Paschal festival on the Lords
day, it is granted that we may extend the beginning of our celebration even to the moons
twentieth. For although the moon of the 20th does not fill the whole night, yet, rising as it does in
the second watch, it illumines the greater part of the night. Certainly if the rising of the moon
should be delayed on to the end of two watches, that is to say, to midnight, the light would not
then exceed the darkness, but the darkness the light. But it is clear that in the Paschal feast it is not
possible that any part of the darkness should surpass the light; for the festival of the Lords
79

resurrection is one of light, and there is no fellowship between light and darkness. And if the moon
should rise in the third watch, it is clear that the 22d or 23d of the moon would then be reached, in
which it is not possible that there can be a true celebration of Easter. For those who determine that
the festival may be kept at this age of the moon, are not only unable to make that good by the
authority of Scripture, but turn also into the crime of sacrilege and contumacy, and incur the peril
of their souls; inasmuch as they affirm that the true light may be celebrated along with something
of that power of darkness which dominates all.

1170 Christophorsonus renders it ratas; Rufinus gives validissimas assertiones. The Greeks
use in this sense, , , &c., decisive, valid, judgments, opinions, &c.
1171 The text gives , &c.; various codices read , &c. Valesius now proposes
, I shall pass on withoutfor the veil is removed from me.
1172 An apocryphal book of some antiquity, which professes to proceed from the patriarch of that name, but of
whose existence prior to the Christian era there is no real evidence. The first author who clearly refers to it by
name is Tertullian. [Vol. iii. p. 62, and iv. 380.]
1173 xiv. luna. The Romans used the phrase luna prima, secunda, &c., as meaning, the first, second day, &c., after
new moon.TR.


VIII.

Accordingly, it is not the case, as certain calculators of Gaul allege, that this assertion is
opposed by that passage in Exodus,
1174
where we read: In the first month, on the fourteenth day of
the first month, at even, ye shall eat unleavened bread until the one-and-twentieth day of the
month at even. Seven days shall there be no leaven found in your houses. From this they maintain
that it is quite permissible to celebrate the Passover on the twenty-first day of the moon;
understanding that if the twenty-second day were added, there would be found eight days of
unleavened bread. A thing which cannot be found with any probability, indeed, in the Old
Testament, as the Lord, through Moses, gives this charge: Seven days ye shall eat unleavened
bread.
1175
Unless perchance the fourteenth day is not reckoned by them among the days of
unleavened bread with the celebration of the feast; which, however, is contrary to the Word
of the Gospel which says: Moreover, on the first day of unleavened bread, the disciples came to
Jesus.
1176
And there is no doubt as to its being the fourteenth day on which the disciples asked the
Lord, in accordance with the custom established for them of old, Where wilt Thou that we
prepare for Thee to eat the Passover? But they who are deceived with this error maintain this
addition, because they do not know that the 13th and 14th, the 14th and 15th, the 15th and 16th,
the 16th and 17th, the 17th and 18th, the 18th and 19th, the 19th and 20th, the 20th and 21st days
of the moon are each found, as may be most surely proved, within a single day. For every day in
the reckoning of the moon does not end in the evening as the same day in respect of number, as it
is at its beginning in the morning. For the day which in the morning, that is up to the sixth hour
and half, is numbered the 13th day of the month, is found at even to be the 14th. Wherefore, also,
the Passover is enjoined to be extended on to the 21st day at even; which day, without doubt, in
the morning, that is, up to that term of hours which we have mentioned, was reckoned the 20th.
Calculate, then, from the end of the 13th
1177
day of the moon, which marks the beginning of
the 14th, on to the end of the 20th, at which the 21st day also begins, and you will have only
seven days of unleavened bread, in which, by the guidance of the Lord, it has been determined
before that the most true feast of the Passover ought to be celebrated.


IX.

But what wonder is it that they should have erred in the matter of the 21st day of the moon who
have added three days before the equinox, in which they hold that the Passover may be celebrated?
An assertion which certainly must be considered altogether absurd, since, by the best-known
historiographers of the Jews, and by the Seventy Elders, it has been clearly determined that the
Paschal festival cannot be celebrated at the equinox.

80

1174 Exod. xii. 18, 19.
1175 Exod. xii. 15; Levit. xxiii. 6.
1176 Matt. xxvi. 17; Mark xiv. 12; Luke xxii. 7.
1177 But the text gives 12th.


X.

But nothing was difficult to them with whom it was lawful to celebrate the Passover on any day
when the fourteenth of the moon happened after the equinox. Following their example up to the
present time all the bishops of Asiaas themselves also receiving the rule from an unimpeachable
authority, to wit, the evangelist John, who leant on the Lords breast, and drank in instructions
spiritual without doubtwere in the way of celebrating the Paschal feast, without question, every
year, whenever the fourteenth day of the moon had come, and the lamb was sacrificed by the Jews
after the equinox was past; not acquiescing, so far as regards this matter, with the authority of
some, namely, the successors of Peter and Paul, who have taught all the churches in which they
sowed the spiritual seeds of the Gospel, that the solemn festival of the resurrection of the Lord can
be celebrated only on the Lords day. Whence, also, a certain contention broke out between the
successors of these, namely, Victor, at that time bishop of the city of Rome, and Polycrates, who
then appeared to hold the primacy among the bishops of Asia. And this contention was adjusted
most rightfully by Irenus,
1178
at that time president of a part of Gaul, so that both parties kept by
their own order, and did not decline from the original custom of antiquity. The one party, indeed,
kept the Paschal day on the fourteenth day of the first month, according to the Gospel, as they
thought, adding nothing of an extraneous kind, but keeping through all things the rule of faith.
And the other party, passing the day of the Lords Passion as one replete with sadness and grief,
hold that it should not be lawful to celebrate the Lords mystery of the Passover at any other time
but on the Lords day, on which the resurrection of the Lord from death took place, and on which
rose also for us the cause of everlasting joy. For it is one thing to act in accordance with the
precept given by the apostle, yea, by the Lord Himself, and be sad with the sad, and suffer with
him that suffers by the cross, His own word being: My soul is exceeding sorrowful, even unto
death;
1179
and it is another thing to rejoice with the victor as he triumphs over an ancient enemy,
and exults with the highest triumph over a conquered adversary, as He Himself also says: Rejoice
with Me; for I have found the sheep which I had lost.
1180


1178 [Vol. iii. p. 630. The convenire ad of Irenus is thus shown to be geographical, not ecclesiastical. Vol. i. pp.
415, 569.]
1179 Matt. xxvi. 38.
1180 Luke xv. 6.


XI.

Moreover, the allegation which they sometimes make against us, that if we pass the moons
fourteenth we cannot celebrate the beginning of the Paschal feast in light,
1181
neither moves nor
disturbs us. For, although they lay it down as a thing unlawful, that the beginning of the Paschal
festival should be extended so far as to the moons twentieth; yet they cannot deny that it ought
to be extended to the sixteenth and seventeenth, which coincide with the day on which the Lord
rose from the dead. But we decide that it is better that it should be extended even on to the
twentieth day, on account of the Lords day, than that we should anticipate the Lords day on
account of the fourteenth day; for on the Lords day was it that light was shown to us in the
beginning, and now also in the end, the comforts of all present and the tokens of all future
blessings. For the Lord ascribes no less praise to the twentieth day than to the fourteenth. For
in the book of Leviticus
1182
the injunction is expressed thus: In the first month, on the fourteenth
day of this month, at even, is the Lords Passover. And on the fifteenth day of this month is the
feast of unleavened bread unto the Lord. Seven days ye shall eat unleavened bread. The first day
shall be to you one most diligently attended
1183
and holy. Ye shall do no servile work thereon. And
the seventh day shall be to you more diligently attended
1184
and holier; ye shall do no servile
81

work thereon. And hence we maintain that those have contracted no guilt
1185
before the tribunal
of Christ, who have held that the beginning of the Paschal festival ought to be extended to this
day. And this, too, the most especially, as we are pressed by three difficulties, namely, that we
should keep the solemn festival of the Passover on the Lords day, and after the equinox, and yet
not beyond the limit of the moons twentieth day.

1181 Lucidum.
1182 Levit. xxiii. 57.
1183 Celeberrimus, honoured, solemn.
1184 Solemn.
1185 [The sanctification of the Lords Day is thus shown to be a Christian principle. The feast of Easter was the
Great Lords Day, but the rule was common to the weekly Easter.]


XVI.

Furthermore, as to the proposal subjoined to your epistle, that I should attempt to introduce into
this little book some notice of the ascent and descent of the sun, which is made out in the
distribution of days and nights. The matter proceeds thus: In fifteen days and half an hour, the sun
ascending by so many minutes, that is, by four in one day, from the eighth day before the Kalends
of January, i.e., 25th December, to the eighth before the Kalends of April, i.e., 25th March, an
hour is taken up;
1191
at which date there are twelve hours and a twelfth. On this day, towards
evening, if it happen also to be the moons fourteenth, the lamb was sacrificed among the Jews.
But if the number went beyond that, so that it was the moons fifteenth or sixteenth on the evening
of the same day, on the fourteenth day of the second moon, in the same month, the Passover was
celebrated; and the people ate unleavened bread for seven days, up to the twenty-first day at
evening. Hence, if it happens in like manner to us, that the seventh day before the Kalends of
April, 26th March, proves to be both the Lords day and the moons fourteenth, Easter is to be
celebrated on the fourteenth. But if it proves to be the moons fifteenth or sixteenth, or any day
up to the twentieth, then our regard for the Lords resurrection, which took place on the Lords
day, will lead us to celebrate it on the same principle; yet this should be done so as that the
beginning of Easter may not pass beyond the close of their festival, that is to say, the moons
twentieth. And therefore we have said that those parties have committed no trivial offence who
have ventured either on anticipating or on going beyond this number, which is given us in the
divine Scriptures themselves.

1191 Diminuitur. [This year (1886) we have the lowest possible Easter.]


About ANF06. Fathers of the Third Century: Gregory Thaumaturgus, Dionysius the Great, Julius Africanus,
Anatolius, and Minor Writers, Methodius, Arnobius
by Philip Schaff

Title: ANF06. Fathers of the Third Century: Gregory Thaumaturgus, Dionysius the Great, Julius
Africanus, Anatolius, and Minor Writers, Methodius, Arnobius
URL: http://www.ccel.org/ccel/schaff/anf06.html
Author(s): Schaff, Philip
Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Originally printed in 1885, the ten-volume
set, Ante-Nicene Fathers, brings together the work of early Christian thinkers. In particular, it
Description: brings together the writings of the early Church fathers prior to the fourth century Nicene Creed.
These volumes are noteworthy for their inclusion of entire texts, and not simply fragments or
excerpts from these great writings. The translations are fairly literal, providing both readers and
scholars with a good approximation of the originals. This volume harmonizes various fragmentary
material. It contains the work of different authors: St. Gregory Thaumaturgus, Pope Dionysius of
Alexandria, Sextus Julius Africanus, St. Anatolius, Pope Peter of Alexandria, and others. These
writings were heavily influential on the early Church, and for good reason, as they are
82

inspirational and encouraging. These volumes also come with many useful notes, providing the
reader with new levels of understanding. Overall, Ante-Nicene Fathers, or any part of it, is a
welcome addition to one's reading list.
Tim Perrine
CCEL Staff Writer
Rights: Copyright Christian Classics Ethereal Library
Date Created: 2004-07-04
CCEL Subjects: All; Early Church; Proofed
LC Call no: BR65
LC Subjects: Christianity
Early Christian Literature. Fathers of the Church, etc.
____________________________________________________________________


In The 5th Century, St. Patrick


Shocking to some St. Patrick wasnt one who followed after the order of the council of Nicaea in 325, that Easter
should always be celebrated on the first Sunday after the first full moon succeeding the vernal equinox (March 21),
and it is always to be after the Jewish passover, nor was he one who moved the celebration of the passover
eucharist, which they called, Easter, to the Sunday that landed within the days of the 14th 20th; the day
of the omer. St. Patrick kept Easter on the fourteenth moon after the vernal equinox.

As nature would have it, by the first full moon after the vernal equinox the green ears of barley appears, which is
when the Passover observance takes place. St. Patrick devoted many years of his life to the conversion of Ireland in
the 5th century.

The quotes below were taken from the HISTORY OF THE CHRISTIAN CHURCH, Volume 4, by PHILIP
SCHAFF. The copy that I have of this work is an electronic version that can be downloaded for free at the website,
www.E-sword.net. The version of E-sword used here is Version 9.5.1. Everything that is underlined in bold for
infuses is mine.

A copy of what is written below can also be found at these websites:
http://www.ccel.org/ccel/schaff/hcc4.i.ii.x.html

History of the Christian Church, Volume IV: Mediaeval Christianity. A.D. 590-1073.
(http://www.ccel.org/ccel/schaff/hcc4)

_______________________________________________________________

HISTORY OF THE CHRISTIAN CHURCH
by
PHILIP SCHAFF

Volume 4: Medieval Christianity from A.D. 590-1049

Chapter II: Conversion of the Northern and Western Barbarians

14. The Conversion of Ireland. St. Patrick and St. Bridget

83

ST. PATRICK or Patricius (died March 17, 465 or 493) was the son of a deacon, and grandson of
a priest, as he confesses himself without an intimation of the unlawfulness of clerical marriages.
He was in his youth carried captive into Ireland, with many others, and served his master six years
as a shepherd. While tending his flock in the lonesome fields, the teachings of his childhood
awakened to new life in his heart without any particular external agency. He escaped to France or
Britain, was again enslaved for a short period, and had a remarkable dream, which decided his
calling. He saw a man, Victoricius, who handed him innumerable letters from Ireland, begging
him to come over and help them. He obeyed the divine monition, and devoted the remainder of his
life to the conversion of Ireland (from A.D. 440 to 493).

CRITICAL NOTE ON ST. PATRICK

He founded 365 or, according to others, 700 churches, and consecrated as many bishops, and
3,000 priests (when the whole island had probably not more than two or three hundred thousand
inhabitants; for even in the reign of Elizabeth it did not exceed 600,000). He changed the laws of
the kingdom, healed the blind, raised nine persons from death to life, and expelled all the
snakes and frogs from Ireland. His memory is celebrated March 17, and is a day of great public
processions with the Irish Catholics in all parts of the world. His death is variously put in the year
455 (Tillemont), 464 or 465 (Butler, Killen), 493 (Ussher, Skene, Forbes, Haddan & Stubbs).
Forbes (Kalendars, p. 433) and Skene (Keltic Scotland, II. 427 sqq.) come to the conclusion that
the legend of St. Patrick in its present shape is not older than the ninth century, and dissolves into
three personages: SEN-PATRICK, whose day in the Kalendar is the 24th of August; PALLADIUS,
qui est Patricius, to whom the mission in 431 properly belongs, and PATRICIUS, whose day is the
17th of March, and who died in 493. From the acts of these three saints, the subsequent legend of
the great Apostle of Ireland was compiled, and an arbitrary chronology applied to it.

15. The Irish Church after St. Patrick

THE MISSIONARY PERIOD

The Irish Church during this missionary period of the sixth and seventh centuries had a peculiar
character, which we learn chiefly from two documents of the eighth century, namely, the
Catalogue of the Saints of Ireland, and the Litany of Angus the Culdee.
The Catalogue distinguishes three periods and three orders of saints: secular, monastic, and
eremitical.
The saints of the time of St. Patrick were all bishops full of the Holy Ghost, three hundred and
fifty in number, founders of churches; they had one head, Christ, and one leader, Patrick, observed
one mass and one tonsure from ear to ear, and kept Easter on the fourteenth moon after the
vernal equinox; they excluded neither laymen nor women; because, founded on the Rock of
Christ, they feared not the blast of temptation. They sprung from the Romans, Franks, Britons and
Scots. This order of saints continued for four reigns, from about A.D. 440 till 543.
The second order, likewise of four reigns, till A.D. 599, was of Catholic Presbyters, three
hundred in number, with few bishops; they had one head, Christ, one Easter, one tonsure, as
before; but different masses and different rules, and they refused the services of women,
separating them from the monasteries.
The third order of saints consisted of one hundred holy presbyters and a few bishops, living in
desert places on herbs and water and the alms of the faithful; they had different tonsures and
Easters, some celebrating the resurrection on the 14th, some on the 16th moon; they continued
through four reigns till 665.
___________________________________________________________________

84

In The 6th Century, The Britons


In the book, History of the Christian Church, Volume I V: Mediaeval Christianity. A.D. 590-1073. by Philip
Schaff, up to the year 525 it has this to say about the Britons:
__________________________________________________________________

The British as well as the Irish and Scotch Christians of the sixth and seventh centuries kept
Easter on the very day of the full moon in March when it was Sunday, or on the next Sunday
following. They adhered to the older cycle of eighty-four years in opposition to the later
Dionysian cycle of ninety-five years, which came into use on the Continent since the middle of the
sixth century.
18
They shaved the fore-part of their head from ear to ear in the form of a crescent,
allowing the hair to grow behind, in imitation of the aureola, instead of shaving, like the Romans,
the crown of the head in a circular form, and leaving a circle of hair, which was to represent the
Saviours crown of thorns. They had, moreoverand this was the most important and most
irritating differencebecome practically independent of Rome, and transacted their business in
councils without referring to the pope, who began to be regarded on the Continent as the righteous
ruler and judge of all Christendom.
From these facts some historians have inferred the Eastern or Greek origin of the old British
church. But there is no evidence whatever of any such connection, unless it be perhaps through the
medium of the neighboring church of Gaul, which was partly planted or moulded by Irenaeus of
Lyons, a pupil of St. Polycarp of Smyrna, and which always maintained a sort of independence of
Rome.
But in the points of dispute just mentioned, the Gallican church at that time agreed with Rome.
Consequently, the peculiarities of the British Christians must be traced to their insular isolation
and long separation from Rome. The Western church on the Continent passed through some
changes in the development of the authority of the papal see, and in the mode of calculating
Easter, until the computation was finally fixed through Dionysius Exiguus in 525. The British,
unacquainted with these changes, adhered to the older independence and to the older
customs. They continued to keep Easter from the 14th of the moon to the 20th. This
difference involved a difference in all the moveable festivals, and created great confusion in
England after the conversion of the Saxons to the Roman rite.
(Note: Everything underlined and in bold for infuses in the above quotes are mine)

About History of the Christian Church, Volume IV: Mediaeval Christianity. A.D. 590-1073. by
Philip Schaff
Title: History of the Christian Church, Volume IV: Mediaeval Christianity. A.D. 590-1073.
URL: http://www.ccel.org/ccel/schaff/hcc4.html
Author(s): Schaff, Philip (1819-1893)
Publisher: Grand Rapids, MI: Christian Classics Ethereal Library
Description: Philip Schaff's History of the Christian Church excels at providing an impressive and instructive
historical treatment of the Christian church. This eight volume work begins with the early Church
and ends at 1605 with the Swiss Reformation. Schaff's treatment is comprehensive and in depth,
discussing all the major (and minor!) figures, time periods, and movements of the Church. He
includes many footnotes, maps, and charts; he even provides copies of original texts in his
treatment. One feature of the History of the Christian Church that readers immediately notice is
just how beautifully written it is--especially in comparison to other texts of a similar nature.
Simply put, Schaff's prose is lively and engaging. As one reader puts it, these volumes are "history
written with heart and soul." Although at points the scholarship is slightly outdated, overall
History of the Christian Church is great for historical referencing. Countless people have found
History of the Christian Church useful. Whether for serious scholarship, sermon preparation, daily
devotions, or simply edifying reading, History of the Christian Church comes highly
recommended.
Tim Perrine
CCEL Staff Writer
85

First Published: 1882
Source: Electronic Bible Society
Rights: Copyright Christian Classics Ethereal Library
Date Created: 2002-11-27
Contributor(s): whp (Transcriber)
Wendy Huang (Markup)
CCEL Subjects: All; History; Proofed;
LC Call no: BR145.S3
LC Subjects: Christianity
History
________________________________________________________________________


What history teaches us is that the Church in Rome had a big influence over what Christianity taught as a whole and
what came to be taught was not in accordance with the teaching of Scripture. But throughout history there were
some who held to the older customs. One custom that was changed was the observance of the weekly Sabbath
(Sunday became the day of worship). Another custom that was changed was when the passover was to be kept (they
began keeping passover on the Sunday that was within the seven days of unleavened bread instead of keeping it on
the 14th). Yet another custom that was changed was the dates for the seven days of unleavened bread. (They were
changed from being the 14th 20th to the 15th 21st)

______________________________________________________________________


In The 7th 8th Century,
Bede's Ecclesiastical History of England

The information below can be found at these websites:
http://www.fordham.edu/halsall/basis/bede-book3.html
http://christogenea.org/content/bede-ecclesiastical-history-book-3

An electronic version of this book (of which I am using) can be downloaded from, http://www.ccel.org. The URL
of this book is: http://www.ccel.org/ccel/bede/history.html (There are minor corrections that still need to be made in
their copies, of which I did not try to correct, but they ask for help when finding errors. Errors can be reported on
their website should any errors be found)


Bede's Ecclesiastical History
of England
by The Venerable Bede

Christian Classics Ethereal Library

About Bede's Ecclesiastical History of England by The
Venerable Bede

Title: Bede's Ecclesiastical History of England
URL: http://www.ccel.org/ccel/bede/history.html
86

Author(s): Bede, St. ("The Venerable," c. 673-735) (Translator)
The Ecclesiastical History of England examines the religious and political
history of the Anglo-Saxons from the fifth century to 731 AD.
Description: St. Bede's historical survey opens with a broad outline of Roman Britain's geography and history.
St. Bede pays special attention to the disagreement between Roman and Celtic Christians, the
dates and locations of significant events in the Christian calendar, and political upheaval during
the 600's. St. Bede collected information from a variety of monasteries, early Church and
government writings, and the oral histories of Rome and Britain. This book is useful to people
looking for a brief survey of religious and political figures and events in Anglo-Saxon history.
Readers should recognize that St. Bede's religious and political biases are subtly reflected in his
historiography, diminishing its objectivity. Nonetheless, his Ecclesiastical History of England is
one of the most important texts of the Anglo-Saxon history. The book's historical import is
evidenced by the fact that nearly 200 hand written copies were produced in the Middle Ages. St.
Bede's text has since been translated into several different languages.
Emmalon Davis
CCEL Staff Writer

______________________________________________________________________________

This book is a book on history and it presents various beliefs, thus, there is not one set of beliefs being presented. In
this book it is revealed that there was, in fact, a belief that the seven days of unleavened bread were from the 14th
to the 20th. I too have this belief and it is assumed by many that this is a new belief. However, from the use of this
book it is established that this is not a new belief after all. Of course this book reveals that there was a belief that
the days of unleavened bread are from the 15th to the 21st but the goal is to establish what the Scriptures teach. It is
obvious that, according to Scripture, the seven days of unleavened bread are from the 14th through the 20th, which
excludes the 21st.

In chapter 3 of this book there is some discussion concerning when the passover was to be taken, which they called
Easter. Although, by this time in history, this observance was wrongfully moved from primarily being observed on
the 14th there were some who would still periodically keep it on the 14th when the 14th ended up being on a
Sunday. The reason of this is because the passover observance, being called Easter, was moved from being kept only
on the 14th to being kept on the Sunday that landed within the days of unleavened bread. With this being the case
the passover observance was only observed on the 14th when the 14th landed on a Sunday. Thus, it is evident that
it was believed by some that: the 7 days of unleavened bread were from the 14th to the 20th, that the 21st was
excluded, that the 14th was considered as being the first day of unleavened bread, that the day of the omer was
always within the days of unleavened bread, and that passover day, the 14th, was not excluded from being the day of
the omer.

What is highlighted and underlined within what is quoted below for infuses is mine:
_____________________________________________________________________________


Book III
CHAP. III. How the same King Oswald, asking a bishop of the Scottish nation, had Aidan sent him, and
granted him an episcopal see in the Isle of Lindisfarne. [635A.D.]

THE same Oswald, as soon as he ascended the throne, being desirous that all the nation under
his rule should be endued with the grace of the Christian faith, whereof he had found happy
experience in vanquishing the barbarians, sent to the elders of the Scots, among whom himself and
his followers, when in banishment, had received the sacrament of Baptism, desiring that they
would send him a bishop, by whose instruction and ministry the English nation, which he
governed, might learn the privileges and receive the Sacraments of the faith of our Lord. Nor were
they slow in granting his request; for they sent him Bishop Aidan, a man of singular gentleness,
piety, and moderation; having a zeal of God, but not fully according to knowledge; for he was
wont to keep Easter Sunday according to the custom of his country, which we have before so often
mentioned, from the fourteenth to the twentieth of the moon; the northern province of the
87

Scots, and all the nation of the Picts, at that time still celebrating Easter after that manner, and
believing that in this observance they followed the writings of the holy and praiseworthy Father
Anatolius. Whether this be true, every instructed person can easily judge. But the Scots which
dwelt in the South of Ireland had long since, by the admonition of the Bishop of the Apostolic see,
learned to observe Easter according to the canonical custom.

Book III
CHAP. XVII. How a prop of the church on which Bishop Aidan was leaning when he died, could not be
consumed when the rest of the Church was on fire; and concerning his inward life. [651 A. D.]

Without getting into the details of the prop this was written of Bishop Aidan:

I have written thus much concerning the character and works of the aforesaid Aidan, in no way
commending or approving his lack of wisdom with regard to the observance of Easter; nay,
heartily detesting it, as I have most manifestly proved in the book I have written, De
Temporibus; but, like an impartial historian, unreservedly relating what was done by or through
him, and commending such things as are praiseworthy in his actions, and preserving the memory
thereof for the benefit of the readers; to wit, his love of peace and charity; of continence and
humility; his mind superior to anger and avarice, and despising pride and vainglory; his industry in
keeping and teaching the Divine commandments, his power of study and keeping vigil; his priestly
authority in reproving the haughty and powerful, and at the same time his tenderness in
comforting the afflicted, and relieving or defending the poor. To be brief, so far as I have learnt
from those that knew him, he took care to neglect none of those things which he found in the
Gospels and the writings of Apostles and prophets, but to the utmost of his power endeavoured to
fulfil them all in his deeds.
These things I greatly admire and love in the aforesaid bishop, because I do not doubt that they
were pleasing to God; but I do not approve or praise his observance of Easter at the wrong time,
either through ignorance of the canonical time appointed, or, if he knew it, being prevailed on by
the authority of his nation not to adopt it. Yet this I approve in him, that in the celebration of his
Easter, the object which he had at heart and reverenced and preached was the same as ours, to wit,
the redemption of mankind, through the Passion, Resurrection and Ascension into Heaven of the
Man Christ Jesus, who is the mediator between God and man. And therefore he always celebrated
Easter, not as some falsely imagine, on the fourteenth of the moon, like the Jews, on any day of
the week, but on the Lords day, from the fourteenth to the twentieth of the moon; and this he
did from his belief that the Resurrection of our Lord happened on the first day of the week, and for
the hope of our resurrection, which also he, with the holy Church, believed would truly happen on
that same first day/ of the week, now called the Lords day.

Book III
CHAP. XXV. How the question arose about the due time of keeping Easter, with those that came out of
Scotland. [664 A.D.]

At this time, a great and frequently debated question arose about the observance of Easter; those
that came from Kent or Gaul affirming, that the Scots celebrated Easter Sunday contrary to the
custom of the universal Church. But after the death of Finan, who succeeded him, when
Colman, who was also sent from Scotland, came to be bishop, a greater controversy arose about
the observance of Easter, and other rules of ecclesiastical life. Whereupon this question began
naturally to influence the thoughts and hearts of many who feared, lest haply, having received the
name of Christians, they might run, or have run, in vain. This reached the ears of the rulers, King
Oswy and his son Alchfrid. Now Oswy, having been instructed and baptized by the Scots, and
being very perfectly skilled in their language, thought nothing better than what they taught; but
Alchfrid, having for his teacher in Christianity the learned Wilfrid, who had formerly gone to
Rome to study ecclesiastical doctrine, and spent much time at Lyons with Dalfinus, archbishop of
Gaul, from whom also he had received the crown of ecclesiastical tonsure, rightly thought that this
mans doctrine ought to be preferred before all the traditions of the Scots.
88

The kings, both father and son, came thither, and the bishops, Colman with his Scottish
clerks, and Agilbert with the priests Agatho and Wilfrid. James and Romanus were on their side;
but the Abbess Hilda and her followers were for the Scots, as was also the venerable Bishop Cedd,
long before ordained by the Scots, as has been said above, and he acted in that council as a most
careful interpreter for both parties.
King Oswy first made an opening speech, in which he said that it behoved those who served one
God to observe one rule of life; and as they all expected the same kingdom in heaven, so they
ought not to differ in the celebration of the heavenly mysteries; but rather to inquire which was the
truer tradition, that it might be followed by all in common; he then commanded his bishop,
Colman, first to declare what the custom was which he observed, and whence it derived its origin.
Then Colman said, The Easter which I keep, I received from my elders, who sent me hither
as bishop; all our forefathers, men beloved of God, are known to have celebrated it after the
same manner; and that it may not seem to any contemptible and worthy to be rejected, it is
the same which the blessed John the Evangelist, the disciple specially beloved of our Lord,
with all the churches over which he presided, is recorded to have celebrated.
It is strange that you choose to call our efforts foolish, wherein we follow the example of so
great an Apostle, who was thought worthy to lean on our Lords bosom, when all the world knows
him to have lived most wisely. Wilfrid replied, Far be it from us to charge John with folly, for
he literally observed the precepts of the Mosaic Law, whilst the Church was still Jewish in many
points, and the Apostles, lest they should give cause of offence to the Jews who, were among the
Gentiles, were not able at once to cast off all the observances of the Law which had been instituted
by God,John, according to the custom of the Law, began the celebration of the feast of
Easter, on the fourteenth day of the first month, in the evening, not regarding whether the
same happened on a Saturday, or any other week-day.
For John, keeping the Paschal time according to the decree of the Mosaic Law, had no regard
to the first day of the week, which you do not practise,you observe Easter Sunday from the
fourteenth to the twentieth moon;in your celebration of Easter, you utterly exclude the
twenty-first moon
To this Colman rejoined: Did the holy Anatolius, much commended in the history of the
Church, judge contrary to the Law and the Gospel, when he wrote, that Easter was to be
celebrated from the fourteenth to the twentieth moon? Is it to be believed that our most
reverend Father Columba and his successors, men beloved by God, who kept Easter after the
same manner, judged or acted contrary to the Divine writings?

Book III
CHAP. XXVIII. How, when Tuda was dead, Wilfrid was ordained, in Gaul, and Ceadda, among the West
Saxons, to be bishops for the province of the Northumbrians. [664 A.D.]

King Oswy, following the example of his sons zeal, sent into Kent a holy man, of modest
character, well read in the Scripture, and diligently practising those things which he had learned
therein, to be ordained bishop of the church of York. This was a priest called Ceadda, brother to
the most reverend prelate Cedd, of whom mention has been often made, and abbot of the
monastery of Laestingaeu. With him the king also sent his priest Eadhaed, who was afterwards, in
the reign of Egfrid, made bishop of the church of Ripon. Now when they arrived in Kent, they
found that Archbishop Deusdedit had departed this life, and no other bishop was as yet appointed
in his place; whereupon they betook themselves to the province of the West Saxons, where Wini
was bishop, and by him Ceadda was consecrated; two bishops of the British nation, who kept
Easter Sunday, as has been often said, contrary to the canonical manner, from the fourteenth to
the twentieth moon,
__________________________________________________________________________

In book 5 of Bede's Ecclesiastical History of England there is a discussion about when the passover should be kept,
of which it was determined that it should always be kept on the Sunday that fell within in the third week of the first
Scriptural month (being within the days 15th 21st, that the passover should never be observed before or after the
third week), but those instructions do not come from Scripture. As seen in the diagram below if the 15th ended up
being on a Monday then they would have set Passover day on the 21st, which would be within a three week period
89

of time but they obviously did not take in account that that Sunday was the beginning of a new week which I would
consider being the beginning of the fourth week:

Sun Mon Tue Wed Thu Fri Sat
1 2 3 4 5 6
7 8 9 10 11 12 13
14 15 16 17 18 19 20
21 22 23 24 25 26 27
28 29

Nonetheless, there is some mention made about some who still contended that the days of unleavened bread were to
be the 14th 20th. Their method was said to be incorrect because the way they determined it the 14th was part of
the second week of the month. But for us who acknowledge that the passover is to be kept on the same date every
year know that the Passover is always observed on the 14th, which will more often than not always be within the
second week of the first scriptural month. What was written about this is quoted below from Bede's Ecclesiastical
History of England:
____________________________________________________________________________

Book V
CHAP. XXI. How the Abbot Ceolfrid sent master-builders to the King of the Picts to build a church, and with
them an epistle concerning the catholic Easter and the Tonsure. [710 A.D.]

Thus it comes to pass that our Easter never falls either before or after the third week of the
first month, but has for its observance either the whole of it, to wit, the seven days of unleavened
bread appointed by the law, or at least some of them. For though it comprises but one of them, that
is, the seventh, which the Scripture so highly commends, saying, But the seventh day shall be a
more holy convocation, ye shall do no servile work therein, none can lay it to our charge, that we
do not rightly keep Easter Sunday, which we received from the Gospel, in the third week of the
first month, as the Law prescribes.

The catholic reason of this observance being thus explained, the unreasonable error, on the
other hand, of those who, without any necessity, presume either to anticipate, or to go beyond the
term appointed in the Law, is manifest. For they that think Easter Sunday is to be observed from
the fourteenth day of the first month till the twentieth moon, anticipate the time prescribed in
the law, without any necessary reason; for when they begin to celebrate the vigil of the holy night
from the evening of the thirteenth day, it is plain that they make that day the beginning of their
Easter, whereof they find no mention in the commandment of the Law; and when they avoid
celebrating our Lords Easter on the one-and-twentieth day of the month, it is surely manifest
that they wholly exclude that day from their solemnity, which the Law many times commends to
be observed as a greater festival than the rest; and thus, perverting the proper order, they
sometimes keep Easter Day entirely in the second week, and never place it on the seventh day of
the third week.
______________________________________________________________________________

Most agree that our savior was sacrificed on the, 14th, but from what we learn in history is that the Roman Catholic
Church forbade anyone to partake of the emblems that represented the body and blood of our savior on the 14th.
Instead of partaking of the emblems that represented the body and blood of our savior solely on the 14th they began
partaking of those emblems on the day of the omer, which represented the day of his resurrection, and that day was
the Sunday that was within the seven days of unleavened bread. In other words, instead of partaking of the emblems
that represented the body and blood of our savior on a fixed day, the 14th, the day of observance became a floating
day. That day could land on any date within the 14th 21st, depending on what days were believed to be the seven
days of unleavened bread. Some kept it on the Sunday that landed within the 14th 20th others kept it on the
Sunday that landed within the 15th 21st.

The floating day was the day of the omer, which always landed on the Sunday that was within the seven days of
unleavened bread. However, that too caused a problem for them who held to the belief that the seven days of
90

unleavened bread were the 14th 20th, because at times the 14th would land on Sunday. Those who held to the
belief that the seven days of unleavened bread was the 14th 20th were encouraged to wait till the next Sunday to
partake of the emblems that represented the body and blood of our savior. All this was done in order to distance their
selves from the Jews who kept Passover on the 14th.

The observance of a 14th Passover and a 15th Passover extends from the days of our savior to our day today and so
does the controversy over which days are the seven days of unleavened bread. Are the seven days of unleavened
bread the 14th 20th or are they the 15th 21st? The evidence in Scripture for the 14th 20th outweighs the
evidence given for the 15th 21st.

Be careful not to get caught up in the influence of the Catholic Church who thinks they are allowed to change times
and laws (Dan. 7:25). Their demand was to set the day of the omer within the 15th 21st, but history shows that
there were some who didnt give in to their demands and they continued to set the day of the omer within the 14th
20th.

Although many got caught up with the practice of partaking of the emblems that represent the body and blood of our
savior on the day of the omer, the Sunday that landed within the seven days of unleavened bread, there were still
some who would occasionally partake of the emblems on the 14th because they held to the belief that the seven
days of unleavened bread are the 14th 20th. And for us who hold to the belief that we should not stray from the
original, partaking of the emblems that represent the body and blood of our savior on the date of the anniversary of
his death, the 14th, then to completely do what was original the days that we should observe as the seven days of
unleavened bread are the 14th 20th rather than the 15th 21st. Lets not follow after any tradition that goes against
the instructions given in Scripture. However, of them who held to the original seven days of unleavened bread but
changed from partaking of the emblems that represent the body and blood of our savior solely on the 14th to
partaking of them on the day of the omer would partake of them on the days as follows and would only partake of
them on the anniversary of our saviors death when the 14th landed on a Sunday:

Sun Mon Tue Wed Thu Fri Sat Sun Mon Tue Wed Thu Fri Sat
1 2 3 4 5 6 1 2 3 4 5 6 7
7 8 9 10 11 12 13 8 9 10 11 12 13 14
14 15 16 17 18 19 20 15 16 17 18 19 20 21
21 22 23 24 25 26 27 22 23 24 25 26 27 28
28 29 29

Sun Mon Tue Wed Thu Fri Sat Sun Mon Tue Wed Thu Fri Sat
1 1 2
2 3 4 5 6 7 8 3 4 5 6 7 8 9
9 10 11 12 13 14 15 10 11 12 13 14 15 16
16 17 18 19 20 21 22 17 18 19 20 21 22 23
23 24 25 26 27 28 29 24 25 26 27 28 29

Sun Mon Tue Wed Thu Fri Sat Sun Mon Tue Wed Thu Fri Sat
1 2 3 1 2 3 4
4 5 6 7 8 9 10 5 6 7 8 9 10 11
11 12 13 14 15 16 17 12 13 14 15 16 17 18
18 19 20 21 22 23 24 19 20 21 22 23 24 25
25 26 27 28 29 26 27 28 29

Sun Mon Tue Wed Thu Fri Sat
1 2 3 4 5
6 7 8 9 10 11 12
13 14 15 16 17 18 19
20 21 22 23 24 25 26
27 28 29
___________________________________________________________________

91

Appendix 2
The 15th Recorded As Being A Sabbath

Recorded History


The sabbath spoken of in John 19:31 is identified as being a high day sabbath, and this high day sabbath is being
observed on the 15th, but does this Scriptural information debunk all the other Scriptural information that points to
the 14th as being the first day of unleavened bread, therefore pointing to the 14th as being the first day of
unleavened bread? (Ex. 12:16) Clearly, it does not! John 19:31 reads:


The Jews therefore, because it was the preparation, that the bodies should not
remain upon the stake on the sabbath day, (for that sabbath day was an high
day,) besought Pilate that their legs might be broken, and that they might be
taken away.



The point in time of the above quoted verse of Scripture is the day our savior gave his life for us, that day was the
14th, and in this verse of Scripture it is stated, the bodies should not remain upon the stake on the sabbath day, (for
that sabbath day was an high day.) The jest of this statement is that the day to come was a high day sabbath, which
would prove that the 15th was, in fact, observed as a high day sabbath and the first day of unleavened bread, but
from this can we conclude that the high day sabbath is being observed in accordance to the instructions that
Yahweh has given to us in his law? Of course not!

Please consider this: although there are Scriptures outside of Yahwehs law which can be used to prove that the high
day Sabbath for the first day of unleavened bread was observed on the 15th we cannot, must not, ignore the other
Scriptures that point blank point to the 14th as being the first day of unleavened bread. Without question our savior
died on the 14th, and of the night, before the day our savior died, Scripture states that the first day of unleavened
bread had already arrived (Mt. 26:17; Mk. 14:12; Lk. 22:7), which would make the 14th the day of holy
convocation instead of the 15th.

For those who believe that the 15th is the first day of unleavened bread John 19:31 can be used to show that the 15th
is the day the high day sabbath was observed on. However, we must keep in mind that Scripture is more than
instructions given to us from Yahweh; SCRIPTURE IS ALSO A RECORD OF HISTORY. Thus, just because
something is recorded in Scripture doesnt mean it is in accordance to the instructions Yahweh gives to his
people. For example John 19:14 reads:


And it was the preparation of the passover, and about the sixth hour: and he saith
unto the Jews, Behold your King!



From John 19:14 it can be established that there was a Passover observance held on the 15th. However, on the night
previous to this day there is a record of a Passover preparation too (Mt. 26:17-19; Mk. 14:12-16; Lk. 22:8-13),
which gives witness to a Passover observance on the 14th. Luke 22:7 reads:


Then came the day of unleavened bread, when the passover must be killed.

92

You see, the point in time when Luke 22:7 took place was the evening pervious to the day of when John 19:14 took
place. Thus, although it can be established from Scripture that there was a Passover observance held on the 15th it
can be established from Scripture that there was a Passover observance held on the 14th as well. This causes
confusion for some because they do not realize that not everything recorded in Scripture is in accordance to the
instructions given to us from the law of Yahweh. This causes some to conclude that the New Testament cannot be
considered as being Scripture, but others understand what is going on and they are able to discern the truth of this
matter from studying the law that Yahweh has given to us. This same method must be used when it comes to
determining whether the 15th is the proper day for the observance of a high day sabbath for the first day of
unleavened bread or whether it is the 14th.

Although it can be established that the 15th was observed as a high day sabbath from Scriptures like Mark 15:42,
Luke 23:54 and John 19:31, which, in turn points to the 15th as being the first day of unleavened bread, there are
various other verses of Scripture which establish the 14th as being the first day of unleavened bread, which in turn
establishes the 14th as being the day to observe as a high day sabbath. (Ex. 12:18-20; Dt. 16:2-3; Mt. 26:17; Mk.
14:12; Lk. 22:7)

Clearly, because Scripture not only records the instructions that Yahweh gives to us to live by but Scripture also
records the acts of Israels disobedience the word of Yahweh must be rightly divided (2Tim. 2:15). Clearly, just
because it can be demonstrated from Scripture that the 15th is recorded as being a high day sabbath for the first day
of unleavened bread does not mean that what was recorded is in accordance to the instructions that Yahweh has
given to his people.



Would True Followers Of Messiah Acquaint Passover Day &
The High Day With The 15th If They Were Not On The 15th?


The argument that some use is that because the 15th is identified as being a high day sabbath by true followers of
Messiah (Mk. 15:42; Lk. 23:54; Jn. 19:31) then the high day sabbath must be on the 15th. The reasoning is that
because Mark Luke and John were true followers of the Messiah they wouldnt be calling the 15th a high day
sabbath unless it truly was a high day sabbath. But the same argument can be applied to the Passover. True followers
of the Messiah have identified the 15th as being Passover day but we know that isnt in accordance with Yahwehs
law. John 18:28 reads:


Then led they Yahushua from Caiaphas unto the hall of judgment: and it was
early; and they themselves went not into the judgment hall, lest they should be
defiled; but that they might eat the passover.



In the above quoted verse of Scripture it can be noted that, John, a true follower of the Messiah, classifies the 15th
as being the day when the Passover is eaten. However, those who observe Passover on the 14th realize that this is
nothing other than a record of a passover being observed by a sect of people who kept it on the wrong day, the 15th.
It has nothing to do with the 15th being identified as the day when the true Passover is to be eaten just because a true
follower of the Messiah associated that day with the Passover. Nonetheless, John identifies the 15th as being the day
when the passover was going to be ate by some and because of that it can be reasoned that because John was a true
follower of the Messiah he wouldnt be calling the 15th passover day unless it truly was passover day. However, that
approach isnt rightfully dividing the word of truth as instructed to do so. (2Tim. 2:15)

What is true of the true Passover being on the 14th, even though it can be demonstrated in Scripture that a true
follower of the Messiah called the Passover observance that was kept on the 15th Passover, is true of the first day of
unleavened bread being on the 14th, even though it can be demonstrated in Scripture that a true follower of the
Messiah called the day that was being observed on the 15th a high day sabbath for the first day of unleavened bread.
93

In any case the record of what was being recorded in Scripture concerning what the acts of the people were must be
scrutinized with the law of Yahweh to verify whether or not what was being done was in accordance to the
instructions that Yahweh gives.



The Record That Is In Accordance With
The Instructions Given From Yahweh


Although there is a record of a 15th Passover being observed in Scripture there is also a record of a 14th Passover
being observed in Scripture. One observance is in accordance to the traditions of men while the other observance
is in accordance to the instructions given to us from Yahweh. The same is true of the observance of the first day
of unleavened bread. Although there is a record of the 15th being observed as a high day sabbath for the first day of
unleavened bread in Scripture there is also a record of the 14th being observed as the first day of unleavened bread
in Scripture. One observance is in accordance to the traditions of men while the other observance is in accordance to
the instructions given to us from Yahweh.

Scripture informs us that Israel was a disobedient people (1Kings 12:32-33; Isa. 1:1-3, 14; Jer. 6:18-21; Ez. 20:13,
16, 21, 24; 22:8, 26; 23:38; Amos 5:21; Jn. 7:19; Acts 7:51-53; Gal. 6:13). Scripture also informs us that Israel is
blind, they do not understand (Mt. 3:7-9; 13:3,10,13-14,24,33-35; 15:14; 22:1; 23:16,24,26; Mk. 4:11-12; 7:7-9,13;
12:1; Lk. 8:4,10; 12:16; Jn. 12:40; Acts 28:26; Rom. 11:25; 2Cor. 3:14). With this being said, it is not in our best
interest to follow after a person just because they may be a natural born Israelite and are practicing what they have
determined to be the instructions given to them from our creator. We cant even trust that the acts that are recorded
in Scripture of what Israel did is in accordance to the instructions Yahweh gives us, because Israel was a disobedient
nation; we need to learn what the instructions are from Yahweh through his word for ourselves (Pro. 15:28; Acts
17:11; 1Thess. 5:21; 2Tim. 2:15; 2Pet. 1:10) so we can see whether what others are doing is in accordance to what is
instructed in the law of Yahweh (1Jn. 4:1). Nothing is to be added to the law of Yahweh and nothing is to be
diminished from the law of Yahweh (Dt. 4:2; 12:32; Josh. 1:7; Pro. 30:6; Gal. 3:15; Rev. 22:18-19). The path that
Yahweh has for us to walk on is strait and narrow. (Mt. 7:13-14; Lk. 13:24)

Although it is recorded in Scripture that there were some who observed Passover on the 15th and that there were
some who observed the 15th as the high day sabbath for the first day of unleavened bread doesnt mean that those
observances are in accordance to the instructions that Yahweh gives to us in his law because not everything that is
recorded in Scripture is in accordance to the instructions that Yahweh gives to us in his law. In contrast to the record
in Scripture of a passover observance taking place on the 15th and of the first day of unleavened taking place on the
15th:

Scriptural records give witness a 14th Passover observance(Ex. 12:6; Lev. 23:5; Num. 9:2-3, 5, 10-11; 28:16; Josh.
5:10; 2Chr. 30:15; 35:1; Ezra 6:19; Ez. 45:21; Mt. 26:19; Mk. 14:16; Lk. 22:7, 13-16)

Scriptural records give witness unleavened bread being eaten on the 14th, Passover day (Ex. 12:8, 18-20; Dt. 16:2-
3; Lk. 22:1, 7; 1Cor. 5:7-8)

Scriptural records give witness to the first day of unleavened bread being on the 14th (Ex. 12:18; Mt. 26:17; Mk.
14:12; Lk. 22:7)

Scriptural records give witness that the Passover being sacrificed on the first day of unleavened bread (Dt. 16:4;
Mt. 26:17; Mk. 14:12; Lk. 22:7)

Scriptural records give witness that, this same day, the first day, is when the Passover was eaten (Dt. 16:4, 7;
Num. 9:11; Mt. 26:21, 26; Mk. 14:18, 22; Lk. 22:15-20)



94

Appendix 3
The Day No Work Was Done In The Exodus


When Yahweh brought Israel out of Egypt it is revealed that the exodus was on the 15th day of the 1st month, it was
then that they traveled from Rameses to Succoth (Num. 33:3), which reveals that the 15th was not a Sabbath.

Although it is reasoned by many that the 15th was a Sabbath, thus their labors that were carried out on that day was
allowed from a sense of having their Ox in the ditch (Lk. 14:5), nevertheless, what was done in the exodus was all
being done by divine intervention. Thus, Yahweh worked it out in a way so his Sabbaths would not be broken.
Yahweh wouldnt purposely set it up so his Sabbaths would be broken from the get-go. As a matter of fact
Scripture reveals that Israel did obey the instructions Yahweh gave to them (Ex. 12:28, 35, 50) which included
having holy convocations on the first and seventh days of unleavened bread. (Ex. 12:16)

From Scripture we are informed that in the exodus Israel obeyed Yahweh (Ex. 12:28, 35, 50), and Yahwehs
instructions for them was, In the first month, on the fourteenth day of the month [not the 15th] at even [the day
begins in the evening (see Chapter 6), thus, from the very beginning of the 14th], ye shall eat unleavened bread, until
the one and twentieth day of the month at even [which is at the beginning of that day and excludes the 21st] (Ex.
12:18). Thus, the 14th was the day Israel observed as a Sabbath because in Exodus 12:16 their instructs were, in
the first day [of unleavened bread, the 14th day of the month, not the 15th] there shall bean holy convocation,
and in the seventh day [the 20th day of the month, not the 21st] there shall be an holy convocation no manner of
work shall be done in them, save that which every man must eat, that only may be done of you. (Ex. 12:16)

Even if their labors and travels would have been allowed because of a sense of having their Ox in the ditch it is
revealed that THEY DID NOT DO ANY MANNER OF WORK ON THE DAYS OF CONVOCATION, save
that which every man must eat. The days of Israels journey out of Egypt look something like this:

Passover day and the first day of unleavened bread, the 14th, was on the 5th day of the week, Thursday. On this
night they were summonsed to get out (Ex. 12:30). On the 15th (Friday), when the day of rest and holy convocation
was over and it came to be the 2nd day of unleavened bread, they left (Num. 33:3); And the Children of Israel
journeyed from Rameses to Succoth (in the night of the 15th just as the 14th ended Ex. 12:37; Num. 33:5])

And they departed from Succoth (in the daytime of the 15th, Friday), and pitched in Etham, which is in the edge of
the wilderness (for the 7th day Sabbath on 16th which was the 3rd day of ULB [Ex. 13:20; Num. 33:6]).

And they removed from Etham (in the night of the 17th, which began the 4th day of ULB), and turned again unto
Pi-hahiroth, which is before Ball-zephon: and they pitched before Migdol (in the day of the 17th, Sunday [Num.
33:7; Ex. 14:2]).

Then the water was parted (in the night of the 18th, which began the 5th day of ULB) [Ex. 14:16-21]), and in the
morning watch (of the 18th, Monday, the sea destroyed Pharaohs army. (Ex. 14:24-28)

And they departed from before Pi-hahiroth (during the day, Monday the 18th), and passed through the midst of the
sea into the wilderness, and went three days journey in the wilderness of Etham (Day of Monday the 18th, = 1st
days journey; Night of Tuesday the 19th = 2nd days journey; Day of Tuesday the 19th = 3rd days journey), and
pitched in Marah (at the end of the 6th day of ULB [Num. 33:8; Ex. 15:23], Tuesday).

Now they were ready for the 7th (last) day of unleavened bread, a day of rest (Ex. 12:16). This took place on the
20th, Wednesday, and when the evening of the 21st came the days of unleavened bread came to an end. (Ex. 12:18)

And they removed from Marah (in the night of the 21st, Thursday), and came unto Elim: and in Elim were twelve
fountains of water, and threescore and ten palm trees; and they pitched there (in the night of the 22nd, Friday
[Ex.15:27; Num. 33:9]). It is likely that they rested here for the Sabbath and because of the water here it is likely
95

they stayed here for a whilewhich brought them to the 15th day of the second month, And they took their journey
from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim
and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. (Ex. 16:1; Num.
33:10-)

In Exodus 16 is where Yahweh began to give them manna, which began on the first day of the week. Thus, because
the weekly Sabbath is recorded as being on the 15th day of the second month (Ex. 16:1, 6-8, 13-15) the days of
the week for these calendar events are easily mapped out. N
N
N
THE 14
TH
Night of 15
TH
Day of 15
TH
& THE 16
TH
N
In the night of the 14
th
Moses was summonsed On the 15
th
, when the day In the day portion of the 15
th
N
to leave (Ex.12:30), but Israel obeys Yahweh of rest & convocation was they departed from Succoth N
(Ex.12:28,35,50) and does no work on this rest was over, Israel journeyed and pitched in Eathen where +
day of rest and convocation, the first day of from Rameses to Succoth they rested the 16
th
for the Sabbath +
ULB, save that which every man must eat, (Num. 33:3-5; Ex.12:34-37) (Num. 33:6; Ex.13:20) +
that only [was] done of [them] (Ex. 12:16). N N + +
N N + +
N N 1
st
v N 2
nd
+
3
rd
4
th
5
th
6
th
N 7
th
N 8
th
v N 9
th
+
10
th
11
th
12
th
13
th
14
th
15
th
+ 16
th
+

17
th
+ 18
th
++ 19
th
20
th
+++ 21
st
22
nd
23
rd
+
24
th
R 7 25
th
R 26
th
7 27
th
R 28
th
29
th
1
st
+
2
nd
q 3
rd
R 4
th
7 5
th
R 6
th
7
th
8
th
v
9
th
q 10
th
R 11
th
7 12
th
R 13
th
14
th
15
th
+
16
th
q R 7 R R
q R 7 R q
THE 17
TH
NIGHT OF 18
TH
q DAY OF 18
TH
THE 20
TH
R THE 21
st
UNKNOWN q
And they removed from Etham And they departed from And they removed from Marah q
(in the night of the 17th), and Pihahiroth and went three days (at the end of the 20
th
, the night q
turned again unto Pihahiroth journey in the wilderness of Etham of the 21
st
, Thurs.), and came q
and they pitched before Migdol (Ex.15:22-23 [Day of 18
th
,= day 1, unto Elim: and in Elim were q
in the day of the 17
th
. Then in the Night of 19
th
= day 2, Day of 19
th
twelve fountains of water, and q
night of the 18
th
they crossed the = day 3]), and pitched in Marah threescore and ten palm trees; q
red sea and in the morning watch (at the end of the 19
th
day and rested and they pitched there where q
Pharaohs army was destroyed on the 20
th
for the last day of ULB). they likely stayed up to the 14th. q
(Num. 33:7; Ex. 14:2, 16-21, 24-28) (Num. 33:8) (Num. 33:9-11; Ex. 15:27-16:1) q
q
q
THE 15
TH
DAY OF THE 2
nd
MONTH q
And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which
is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt (Ex. 16:1;
Num. 33:10). In Exodus 16 is where Yahweh began to give them manna, which began on the first day of the week. Thus, because
the weekly Sabbath is recorded as being on the 15th day of the second month (Ex. 16:1, 6-8, 13-15) the days of the week for
these calendar events are easily mapped out.
+
+
1 2 +
3 4 5 6 7 8 9 +
10 11 12 13 14 15 16 +
17 18 19 20 21 22 23 +
24 25 26 27 28 29 1 +
2 3 4 5 6 7 8 v
9 10 11 12 13 14 15+
16 17 18 19 20 21 22
23 24 25 26 27 28 29




96

Numbers 33:1-11 Timeline

1
These are the journeys of the children of Israel, which went forth out of the
land of Egypt with their armies under the hand of Moses and Aaron.
2
And Moses wrote their goings out according to their journeys by the commandment
of Yahweh: and these are their journeys according to their goings out.

3
And they departed from Rameses in the first month, on the fifteenth day Fri. night
of the first month; on the morrow after the passover the children of Israel The 15th
went out with an high hand in the sight of all the Egyptians. Of 1st Month
4
For the Egyptians buried all their firstborn (in the day portion of the 14th), which
Yahweh had smitten among them (in the night of the 14th): upon their gods also
Yahweh executed judgments. (days & weeks before the 14th arrived [Ex. 5 Ex. 10)
5
And the children of Israel removed from Rameses, and pitched in Succoth. (Ex. 12:34-37)

6
And they departed from Succoth (the day portion of 15th, Fri.), and pitched in Etham, Fri. Day Sat.
(rested on 16th, the Sabbath) which is in the edge of the wilderness. (Ex. 13:20) 15th 16th

7
And they removed from Etham (in the night of 17th, Sun.), and turned again Sun. night Mon. morning
unto Pihahiroth, which is before Baalzephon: and they pitched before Migdol The night of the 17th
(in the day of 17th , Sun. [Ex.14:2]). Then the water was parted (in the night The day of the 17th:
of the18th, Mon [Ex. 14:16-21]), and in the morning watch the sea destroyed The night of the 18th
Pharaohs army. (in the morning of the 18th, Mon Ex. 14:24-28])

8
And they departed from before Pihahiroth (in the day of the 18th, Mon), and Mon. day Wed. day
passed through the midst of the sea into the wilderness, and went three days The day of the 18th
journey in the wilderness of Etham (Ex. 15:22-23), the day of the 20th =
Day of Monday the 18th, = 1st days journey 3 days journey and
Night of Tuesday the 19th = 2nd days journey 1 Day of rest
Day of Tuesday the 19th = 3rd days journey
and pitched in Marah. (at the end of the day of the 19th and rested on the 20th
for the last day of ULB, Wed)

9
And they removed from Marah (at the end of the 20th in the night of the 21st, The 21st Unknown
Thurs.), and came unto Elim: and in Elim were twelve fountains of water, and
threescore and ten palm trees; and they pitched there (Ex. 15:27). Because of
the water there in Elim it is likely they stayed there for a while.

10
And they removed from Elim, and encamped by the Red sea. Date Unknown

11
And they removed from the Red sea, and encamped in the wilderness of Sin. The 15th
which is between Elim and Sinai, on the fifteenth day of the second month Of 2nd Month
after their departing out of the land of Egypt. (Ex. 16:1, 6-8, 13-15) A Weekly Sabbath
1 2 +
3 4 5 6 7 8 9 +
10 11 12 13 14 15 16 +
The day of the Omer (wave sheaf offering, [Lev. 23:11]) 17 18 19 20 21 22 23 v
24 25 26 27 28 29 1 v
2 3 4 5 6 7 8 v
9 10 11 12 13 14 15 +
16 17 18 19 20 21 22
The Feast of Weeks that year was 23 24 25 26 27 28 29
likely on the 7th day of the 3rd month, 30 1 2 3 4 5 6
the morrow after the seventh sabbath (Lev. 23:16) 7 8 9 10 11 12 13

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Appendix 4
The Onetime Perfect Sacrifice


For some it is hard to comprehend how a person could believe that the Passover is to be sacrificed at the beginning
of the 14th and at the same time teach that our savior represents the passover sacrifice when he didnt die at that
specific time of day. This, understandably, could cause reasonable suspicion as to whether those who teach that the
Passover is to be sacrificed at the beginning of the 14th really have an understanding of Yahwehs word. However, it
is just as reasonable for us who teach that the Passover is to be sacrificed at the beginning of the 14th to be
suspicious of those who say that the Messiah had to die at the precise time of when the Passover was to be sacrificed
in order for the Messiah to be the fulfillment of the Passover sacrifice because it is evident that the Messiah didnt
have to die at the precise time of day, or day that the sacrifice was prescribed to be sacrificed in order for him to be
the fulfillment of that sacrifice.

Many who teach that the Passover is to be on the 15th anchor that belief on the time of day when our savior died, but
this goes to show their lack of understanding that our savior did not have to die at the precise time of day of
when the Passover was to be sacrificed in order to be the fulfillment of the Passover sacrifice. Holding on to
the teaching that our savior had to die at the precise time as when the Passover was to be sacrificed has caused many
to have a double teaching as to when the evening of the day is.

Most agree that the references to the evening in Genesis chapter 1 are references to the beginning of the day, but
because the Passover is to be sacrificed in the evening of the day and because the Messiah died in the afternoon of
the day this has caused many to teach that some days begin with an evening and some days end with an evening.
However, as already mentioned, this goes to show their lack of understanding that our savior did not have to die
at the precise time of day of when the Passover was to be sacrificed in order to be the fulfillment of the
Passover sacrifice. Therefore, just because he died in the late afternoon of the day is not evidence that the evening
of the day is in the late afternoon time of the day.


Confusion!


The belief that some days begin with an evening while others end with an evening has caused confusion many times
over: it has caused some to teach that the evening (even, Strongs #H6153 , ereb) spoken of in Exodus 12:18 for
the days of unleavened bread is a reference to the end of the day and that the reference to the Passover being in the
evening (even, Strongs #H6153 , ereb) in Deuteronomy 16:6 and Joshua 5:10 are references to the end of the
day, and it has caused some to teach that one reference to the evening of the day in Leviticus 23:32 is a reference to
the beginning of the day but the other two references to the evening in Leviticus 23:23 are references to the end of
the day. But then they teach that all the references to the evening (Strongs #H6153 , ereb) in Genesis 1 are
references to the beginning of the day.

Then there are others who teach that the evening (even, Strongs #H6153 , ereb) of the 14th day spoken of in
Exodus 12:18 for the days of unleavened bread is a reference to the end of the day but the reference to the Passover
in Deuteronomy 16:6 and Joshua 5:10 being in the evening (even, Strongs #H6153 , ereb) of the 14th day is a
reference to the beginning of the day, while the references to the evening (even, Strongs #H6153 , ereb) in
Leviticus 23:32 are all references to the end of the day, but then all the references to the evening (even, Strongs
#H6153 , ereb) in Genesis 1, are references to the beginning of the day.

The type of reasoning as mentioned above clearly shows that people are issuing their own private interpretation on
the Scriptures of when the evening is. The fact of the matter is, the evening (even, Strongs #H6153 , ereb) is
at the beginning of the day, IN EVERY CASE!

98

The only reason that some say the evening of the day (evening, even, Strongs #H6153 , ereb) is at one time of
day in some cases and at another time of day in other cases is because to place the evening of the day at the same
time of day, in every case, does not fit their PRIVATE INTERPRETATION of the Scriptures. And with that, it
is evident that their doctrines are wishy-washy.

It is just not sound doctrine to say, when these Scriptures make mention of the evening of the day (evening, even,
Strongs #H6153 , ereb) these Scriptures are a reference to the beginning of the day, but when these
Scriptures make mention of the evening of the day (evening, even, Strongs #H6153 , ereb) these Scriptures
are a reference to a different point in time of day.

What would you think of a person who tried to convince you that when the night is mentioned in Scripture that in
some verses of Scripture it is a reference to nighttime but in other verses of Scripture it is a reference to the
afternoon time? After all, the clock strikes 12 twice in a 24 hour period of time, right? It is absurd to think that
someone would try to convince someone that the reference to the night in some verses of Scripture is a reference to
the nighttime part of the day but other references of night are references to the afternoon time of day, but that is what
people are doing with the evening of the day. Some people are actually saying that the reference to evening in some
verses of Scripture is at the opposite end of where it should be in the day. Isaiah 5:20 reads:


Woe unto them that call evil good, and good evil; that put darkness for light, and
light for darkness; that put bitter for sweet, and sweet for bitter!


Our Saviors Onetime Perfect Sacrifice Fulfilled All Sacrifices


The belief that because it is a known fact that our savior died in the afternoon of the day is proof that the Passover
sacrifice is to be at the end of the day, and that our savior had to die at the precise time of day as when the Passover
was to be sacrificed in order to be the fulfillment of the Passover sacrifice is good reasoning, but it is faulty
reasoning. This is faulty reasoning because our savior did not have to die at the precise time of day as when
the Passover was being sacrificed in order to be the fulfillment of the Passover sacrifice. This fact is
understood when understanding that our saviors onetime perfect sacrifice was the fulfillment of ALL THE
SACRIFICES, EVEN THOUGH HE DID NOT DIE AT THE PRECISE TIME OF DAY OR DAY OF EACH
SACRIFICE.

Take the Day of Atonement for instance; the Day of Atonement is on the 10th day of the 7th month, right? Of course
it is, and our savior is the fulfillment of this sacrifice, too, but he didnt die at the precise time of when this
sacrifice was to take place (Lev. 23:27). In Leviticus 16 beginning in verse 1 we read:


And Yahweh spake unto Moses after the death of the two sons of Aaron, when
they offered before Yahweh, and died;
2
And Yahweh said unto Moses, Speak
unto Aaron thy brother, that he come not at all times into the holy place within
the vail before the mercy seat, which is upon the ark; that he die not: for I will
appear in the cloud upon the mercy seat.


Within the above quoted verses of Scripture we are informed that there is only one specific time when the high
priest could enter into the holy place (also see Heb. 9:7). The command for the high priest is, come NOT at all
times into the holy place. Furthermore, when he did come at the specified time he could not come without a
sacrificial OFFERING. Thus, this offering, which was fulfilled by our savior with his onetime perfect sacrifice,
could only be offered on a specific date, but that specific date was not the date our saviors body was offered on
for the fulfillment of this offering. Nonetheless, our saviors sacrifice was the fulfillment of this sacrificial offering.
Leviticus 16:3-10, 26-31 reads:

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Thus shall Aaron come into the holy place: with a young bullock for a sin
offering, and a ram for a burnt offering.
4
He shall put on the holy linen coat,
and he shall have the linen breeches upon his flesh, and shall be girded with a
linen girdle, and with the linen mitre shall he be attired: these are holy garments;
therefore shall he wash his flesh in water, and so put them on.
5
And he shall
take of the congregation of the children of Israel two kids of the goats for a sin
offering, and one ram for a burnt offering.

6
And Aaron shall offer his bullock of the sin offering, which is for himself, and
make an atonement for himself, and for his house.
7
And he shall take the two
goats, and present them before Yahweh at the door of the tabernacle of the
congregation.
8
And Aaron shall cast lots upon the two goats; one lot for
Yahweh, and the other lot for the scapegoat.
9
And Aaron shall bring the goat
upon which Yahwehs lot fell, and offer him for a sin offering.
10
But the goat,
on which the lot fell to be the scapegoat, shall be presented alive before
Yahweh, to make an atonement with him, and to let him go for a scapegoat into
the wilderness.

26
And he that let go the goat for the scapegoat shall wash his clothes, and bathe
his flesh in water, and afterward come into the camp.
27
And the bullock for the
sin offering, and the goat for the sin offering, whose blood was brought in to
make atonement in the holy place, shall one carry forth without the camp; and
they shall burn in the fire their skins, and their flesh, and their dung.

28
And he that burneth them shall wash his clothes, and bathe his flesh in water,
and afterward he shall come into the camp.
29
And this shall be a statute for ever
unto you: that IN THE SEVENTH MONTH, ON THE TENTH DAY OF
THE MONTH, ye shall afflict your souls, and do no work at all, whether it be
one of your own country, or a stranger that sojourneth among you:
30
For ON
THAT DAY shall the priest make an atonement for you, to cleanse you, that ye
may be clean from all your sins before Yahweh.
31
It shall be a sabbath of rest
unto you, and ye shall afflict your souls, by a statute for ever.


Clearly our savior didnt die at the precise time of day or day when this sacrifice was to take place, but that doesnt
mean that his sacrifice didnt fulfill this sacrifice along with all the other sacrifices. Romans 5:11 reads:


we also joy in Yahweh through our Sovereign Yahushua Messiah, by whom
we have now received the atonement.


We are not only partakers of the Passover sacrifice through Yahushuas sacrifice but through his sacrifice we have
now received the atonement, even though his sacrifice did not take place on the 10th day of the 7th month. The
same is true of the Passover sacrifice. Even though our savior didnt die at the precise time of day as when the
Passover sacrifice was to take place his sacrifice was still the fulfillment of the Passover sacrifice. Our saviors
onetime sacrifice was the fulfillment of all the sacrifices (Heb. 7:27; 9:7, 12, 25-28; 10:12), and there is no need for
him to die at the prescribed time of any sacrifice to be the fulfillment of the sacrifice, because he is only going to
die once. (Rom. 6:10; 1Pet. 3:18)

In order for our saviors sacrifice to be the fulfillment of the Passover sacrifice, or for the sacrifice for Atonement
and all the other sacrifices, his sacrifice did not have to take place at the precise time of day, or day, as when any
sacrifice was prescribed to take place in order for his onetime perfect sacrifice to be the fulfillment of each and
every sacrifice.

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Appendix 5
The Night Israel Came Forth Out Of Egypt
Wasnt The 15th



This appendix is included in this treatise because there is much confusion as to what night is being referred to in
Deuteronomy 16:1, which reads, Observe the month of Abib, and keep the passover unto Yahweh thy Elohim: for
in the month of Abib Yahweh thy Elohim brought thee forth out of Egypt by night. Too many assume that this
verse of Scripture parallels Numbers 33:3, which reads, And they departed from Rameses in the first month, on the
fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in
the sight of all the Egyptians. Because it is assumed that these two verses of Scripture parallel each other it has
caused some to believe that the Passover is on the 15th.

How unfortunate it is for them who cling to these two verses of Scripture for proof that the Passover is on the 15th
because there are so many other verses of Scripture that fully demonstrate that the Passover is on the 14th (Ex. 12:6;
Lev. 23:5; Num. 9:2-3, 5, 10-11; 28:16; Josh. 5:10; 2Chr. 30:15; 35:1; Ezra 6:19; Ez. 45:21). Why would these two
verses of Scripture (Dt. 16:1; Num. 33:3), of which only one of them gives a reference to the date being the 15th,
trump the many other verses of Scripture that mentions the date as being the 14th for Passover?

Although Numbers 33:3 gives a reference to the date being the 15th, but it doesnt even portray that date as being
the date for Passover, Numbers 33:3 plainly states that the 15th is: the morrow after the passover. However,
because it is assumed that Deuteronomy 16:1 and Numbers 33:3 are parallel Scriptures to each other then it is
assumed that Deuteronomy 16:1 is a reference to the 15th.

With one verse of Scripture stating that its reference is to the morrow after the passover (Num. 33:3), and when
the other verse of Scripture (Dt. 16:1) is put in context with a few verses of Scripture that follow (vv. 2-6) it is clear
that these two verses of Scripture DO NOT PARALLEL EACH OTHER because Deuteronomy 16:1 is not a
reference to the morrow after the passover, which is on the 15th. Deuteronomy 16:1 is a reference to the
Passover, which is on the 14th. This is so easy to detect that it is hard to believe that anyone can confuse them as
being parallel Scriptures. Nevertheless, because it is so ingrained into people that the day Yahweh brought Israel out
from Egypt was on the 15th it is assumed that Deuteronomy 16:1 is a reference to the 15th, but it isnt, and it is
important to note that it isnt.

Because it is assumed that the night Yahweh thy Elohim brought Israel forth out of Egypt is the 15th this has caused
much confusion and has led many people to believe that the Passover is on the 15th. And it has led many to believe
that the first day of unleavened bread is on the 15th in spite of Scripture stating that both observances are on the 14th
(Ex. 12:6, 18). Thus, this segment is included in this study to set the story strait as to which night Yahweh thy
Elohim brought thee forth out of Egypt (Dt. 16:1). To the surprise of many this statement is a reference to the
night of the 14th, not the 15th.



Deuteronomy 16:1 & Numbers 33:3


Please note that Deuteronomy 16:1 states, keep the Passover. This is a reference to the 14th, Passover day itself.
Furthermore, Deuteronomy 16:3 informs us that the day when thou camest forth out of the land of Egypt is
the day when, Thou shalt eat no leavened bread with it (the Passover). And in verse 4 of Deuteronomy 16 it is
revealed that this is, in fact, the same day the Passover is sacrificed. Clearly, because these verses of Scripture are a
reference to the Passover these verses of Scripture are a reference to the 14th because Passover day is the 14th (Ex.
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12:6; Lev. 23:5; Num. 9:2-3, 5, 10-11; 28:16; Josh. 5:10; 2Chr. 30:15; 35:1; Ezra 6:19; Ez. 45:21; Mt. 26:17-19;
Mk. 14:12, 15-16; Lk. 22:7-8, 11, 13). Deuteronomy 16:1-4 is quoted in its entirety below:


Observe the month of Abib, and keep the passover unto Yahweh thy Elohim:
for in the month of Abib Yahweh thy Elohim brought thee forth out of
Egypt by night.
2
Thou shalt THEREFORE sacrifice the passover unto Yahweh thy Elohim, of
the flock and the herd, in the place which Yahweh shall choose to place his
name there.
3
Thou shalt eat no leavened bread with it (the Passover); 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.
4
And 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.



Although Numbers 33:3 is a reference to the fifteenth day of the first month the above quoted verses of Scripture
are a reference to the day the Passover is sacrificed on, which is the fourteenth day of the first month. Numbers 33:3
reads:


And they departed from Rameses in the first month, on the fifteenth day of the
first month; on the morrow after the passover the children of Israel went out
with an high hand in the sight of all the Egyptians.



To clarify, Numbers 33:3 is speaking of the 15th, the morrow after the Passover; while Deuteronomy 16:1 is
speaking of the 14th day, the day when we are to keep the passover. The Scriptures clearly identify the 14th as
the day the Passover is to be kept and sacrificed on (Ex. 12:6; Lev. 23:5; Num. 9:2-3, 5, 10-11; 28:16; Josh. 5:10;
2Chr. 30:15; 35:1; Ezra 6:19; Ez. 45:21; Mt. 26:17-19; Mk. 14:12, 15-16; Lk. 22:7-8, 11, 13), but Numbers 33:3 is
clearly speaking of the 15th, the morrow after the Passover. Thus, it is evident, Numbers 33:3 and Deuteronomy
16:1 are not parallel to each other.



Succoth is in Egypt


Another thing that we need to keep in mind with these two Scriptures is that one is speaking of the day that
Yahweh thy Elohim brought thee forth out of Egypt by night (Dt. 16:1), while the other is speaking of the day
that they departed from Rameses (Num. 33:3). These two events are not one and the same.

Since the 15th is when they departed from Rameses it is assumed by many that Yahweh brought them out of Egypt
on the 15th. However, they were no more out of Egypt on the 15th than they were on the 14th; although the 15th is
when they departed from Rameses and pitched in Succoth (Num. 33:3, 5). Nevertheless, even Succoth is in Egypt.
So, even though it was on the 15th when they departed from Rameses their departure from Egypt didnt take place
on the 15th, THEY WERE EVEN STILL IN EGYPT ON THE 16TH. So the meaning behind, brought thee forth
out of Egypt by night, has a different meaning.

102

Yahweh saw clearly into the future (Isa. 46:9-10) and he already knew that after the death of the Egyptians
firstborn I srael would be freed from Egypt (Ex. 11:1). However, even though they were still physically in Egypt on
the 14th isnt an indication that the night Yahweh thy Elohim brought thee forth out of Egypt wasnt the 14th
because on the 14th they were still in Egypt. If this would be the case then the night Yahweh thy Elohim brought
thee forth out of Egypt couldnt be the 15th either, because they were still in Egypt on the 15th.

Furthermore, they not only were still physically in Egypt on the 15th but they were still physically in Egypt on the
16th and 17th too. So, even though they began their departure out of Egypt on the 15th (Num. 33:3) isnt proof
positive that the night Yahweh thy Elohim brought thee forth out of Egypt was on the 15th, because they were
not out of Egypt on the 15th. The fact of the matter is THE NIGHT THAT YAHWEH BROUGHT ISRAEL
FORTH OUT OF EGYPT IS NOT THE SAME TIME AS WHEN THEY DEPARTED FROM RAMESES.



Come Out Of Her My People


Many are familiar with what is written in Revelation 18:4, which reads, And I heard another voice from heaven,
saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. This
statement is a reference to us coming out of Babylon (Rev. 18:2). With this thought in mind it parallels Yahweh
bringing Israel out of Egypt, because of the time when Yahweh states that he had already brought Israel out of Egypt
they were still in Egypt. In other words, because this world is a type of Babylon, to come out of Babylon doesnt
mean that we have to physically leave this world in order for it to be considered that we have come out of Babylon.
The same is true of Yahweh bringing Israel out of Egypt because at the time when Yahweh had stated he had
already brought Israel out of Egypt Israel was still physically in Egypt (see above segment, Succoth is in Egypt).

To be truthful, at the time when Israel became free to obey Yahweh, and began to obey Yahweh, is the moment
when they truly came out of Egypt. And that time arrived in the night of the 14th when Israel obeyed Yahwehs
instructions to put the blood of the lamb on their doorposts which caused Yahweh to pass over their homes. It was in
that night that Pharaoh rose up, he, and all his servants, and all the Egyptians. And he called for Moses and
Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and
go, serve Yahweh, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me
also. (Ex. 12:30-32)

In the night that Pharaoh called for Moses and Aaron and said, Rise up, and get you forth from among my people,
Israel no longer obeyed the voice of Pharaoh, they obeyed, Yahweh, and none of them went out of their house until
the morning as instructed by Yahweh (Ex. 12:22, 28). Up until the time when Yahweh smote the firstborn in Egypt
Israel did not have a choice, they had to serve Pharaoh. Prior to that time Pharaoh made sure there would be no
service to Yahweh (Ex. 5:4-9), but in the very day that Yahweh smote the firstborn in Egypt, that was the first day
they were able to rest from their labors and serve Yahweh, at last.

Due to the fact that Yahweh smote the firstborn in Egypt on the 14th Israel was now free from the Egyptian bondage
and they were free to obey Yahweh, which at that point in time they did obey the instructions that Yahweh gave to
them (Ex. 12:16, 28, 35, 50), and the only day that was available for Israel to rest on for the holy convocation of the
first day of unleavened bread (Ex. 12:16) was the 14th. And this was all planned out this way, BY DESIGN, by
Yahweh. (Ex. 12:18)

Because the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said,
We be all dead men (Ex. 12:33), Israels day of rest on the 14th came to an end by the time the 15th had arrived.
Thus, contrary to what many do today, Israel rested from their labors on the 14th for the day of holy convocation
as instructed to do so in Exodus 12:16 & 18, and after resting on the 14th on the 15th Israel had to pack up and leave
(Num. 33:3). Thus, the sequence of events that led up to the day when Israel left Rameses was as follows:



103

The 13th was the last day of making bricks for Israel
because Yahweh smote the firstborn on the 14th. (Ex. 12:12)

On the 14th Israel was able to rest from their brickmaking days
for the first time in a long time, which falls in line with what Yahweh
commanded for the first day of unleavened bread. (Ex. 12:16, 18)

On the 15th, when the day of rest was over on the 14th, Israel departed from
Rameses (Num. 33:3) on foot with their belongings on their shoulders. (Ex. 12:34, 37)

Note what all took place in their departure on the 15th: when they departed from Rameses they had their
kneadingtroughs being bound up in their cloths upon their shoulders and they borrowed of the Egyptians Jewels of
silver and jewels of gold, and raiment. And they spoiled the Egyptians (Ex. 12:34-36). And the children of Israel
journeyed from Rameses to Succoth, on foot, beside children, herding their flocks, and herds, even very much
cattle (Ex. 12:37-38). Then after arriving in Succoth they set up camp/pitched (Num. 33:5), and we must not forget
that they resumed the bones of J oseph and took them with them when they left. (Ex. 13:18-19)

With all of this being brought to light I cant see how it could be that people will still miss the fact that the only time
that was available for them to rest for the day of holy convocation for the first day of unleavened bread as
instructed to do so in Exodus 12:16 was on the 14th, not the 15th, and this is the very day Yahweh set aside as
being the first day of unleavened bread (Ex. 12:18).

The day of holy convocation is to be on the first day of unleavened bread (Ex. 12:16) and aside from being told that
the first day of unleavened bread is to be on the 14th (Ex. 12:18) theres NOT A HINT OF EVIDENCE that
Israel rested on the 15th. However, all indications show that the only day that was available for I srael to rest on
for the day of holy convocation, as instructed to do so in Exodus 12:16, was on the 14th, and all indications show
that what Israel did in the Exodus was in accordance to Yahwehs instructions (Ex. 12:28, 35, 50), which gives
witness to the day of holy convocation being on the 14th.



Exodus 13


Exodus 13 clearly reveals which day it was that Yahweh brought Israel out from Egypt. Exodus 13:1-5 reads:


And Yahweh spake unto Moses, saying,
2
Sanctify unto me all the firstborn,
whatsoever openeth the womb among the children of Israel, both of man and of
beast: it is mine.
3
And Moses said unto the people, Remember this day, in
which ye came out from Egypt, out of the house of bondage; for by strength of
hand Yahweh brought you out from this place: there shall no leavened bread be
eaten.
4
This day came ye out in the month Abib.
5
And it shall be when
Yahweh shall bring thee into the land of the Canaanites, and the Hittites, and the
Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to
give thee, a land flowing with milk and honey, that thou shalt keep this service
in this month.



In the above quoted verses of Scripture I have underlined and put in bold print some things that need to be noted
which tells us of the day Yahweh brought Israel out from Egypt, out of the house of bondage. But first lets notice
that on, this day there shall no leavened bread be eaten (Ex. 13:3). This day, the day of this service (Ex.
13:5), is a reference to, PASSOVER DAY, which is clearly illustrated in Exodus 12:25-27. Yet, how many people
partake of the unleavened Passover emblem that represents Yahushuas body only to eat the remainder of the
104

leavening in their homes afterwards because they do not consider Passover day as being a day of unleavened bread?
However, we are not only instructed to eat unleavened bread with the Passover meal on Passover day (Dt. 16:4;
Num. 9:11; 1Cor. 5:8), but on Passover day there is to be no leavened bread eaten. This further demonstrates that
Passover day is, in fact, a day of unleavened bread. In fact, when the Passover lamb is sacrificed it is the first day
of unleavened bread as so stated in Deuteronomy 16:4. Something that we must keep in mind is that on the day of
this service (Ex. 13:5), there shall no leavened bread be eaten. (Ex. 13:3)

Now, to continue with the topic of which day it was that Yahweh brought Israel out from Egypt it is evident from
these verses of Scripture (Ex. 13:1-5) that the day in which ye came out from Egypt was the day of this
service, and the day that this service was held on was the 14th (Ex. 12:25-27). Again, dont get the day when
ye came out from Egypt (Ex. 13:3, Dt. 16:1) mixed up with the day when they departed from Rameses (Num.
33:3), they are two different events on different days. The day when ye came out from Egypt was the day when
this service took place (Ex: 13:3), and this service took place on the 14th (Ex. 12:25-27), but the day when
they departed from Rameses took place on the 15th. (Num. 33:3)

Something else that should be noted is that the day when Israel was made free from the, harsh, brick-making, was
the 14th. Think about it fourteeners: if Israel wasnt made free on the night of the 14th (Ex. 12:30-31) then they
would have been back to work the next morning (Ex. 5:3-5, 9); but because they were made free in the night of the
14th they were able to rest from their labors during the day of the 14th and they were able to go about and
freely do what Yahweh had commanded them to do, which included resting from their labors and having a day of
holy convocation (Ex. 12:16, 28, 35, 50). To be truthful, as already mentioned, because they are now being true to
Yahweh they have already come out of Egypt, spiritually, even though they were still in Egypt, physically.

After the death of the firstborn they were then free to rest from their burdens and keep the holy convocation as
Yahweh had commanded (Ex. 12:16), whereas before, Pharaoh wouldnt hear of it (Ex. 5:4-9). The only time that
was available for them to rest was on the 14th, not the 15th. This is fully demonstrated from what we are told Israel
did on the 15th, which was noted above but I will note it here again:


When they departed from Rameses they had their kneadingtroughs being bound
up in their cloths upon their shoulders and they borrowed of the Egyptians
Jewels of silver and jewels of gold, and raiment. And they spoiled the Egyptians
(Ex. 12:34-36). And the children of Israel journeyed from Rameses to Succoth,
on foot, beside children, herding their flocks, and herds, even very much cattle
(Ex. 12:37-38). Then after arriving in Succoth they set up camp/pitched (Num.
33:5), and we must not forget that they resumed the bones of Joseph and took
them with them when they left. (Ex. 13:18-19)



The information thus far might not hit it home for fifteeners, because fifteeners do not accept the fact that I srael
obeyed the command as given in Exodus 12:22, which states, none of you shall go out at the door of his house until
the morning, but fourteeners will be reading this as well and they need to realize that that was not the only
command that I srael obeyed. Israel obeyed all the commands that Yahweh gave during this time which
included the command given in Exodus 12:16, And in the first day there shall be an holy convocation no
manner of work shall be done save that which every man must eat.

However, it does not matter if one believes in a fourteenth Passover with the first day of unleavened bread beginning
on the fifteenth or if one believes in a fifteenth Passover, because both are incorrect in that they both believe that the
first day of unleavened bread is on the fifteenth. Understanding when Yahweh brought I srael out of the land of
Egypt is one key to understanding this truth.




105

Numbers 8


What we need to note within the verses of Scripture quoted above (Ex. 13:1-5), which tells us of the day Yahweh
brought Israel out from Egypt, out of the house of bondage, is that these Scriptures tell us that the day when
Yahweh brought them out of Egypt is the day when the firstborn were sanctified. As a reminder Exodus 13:1-5
reads:


And Yahweh spake unto Moses, saying,
2
Sanctify unto me all the firstborn,
whatsoever openeth the womb among the children of Israel, both of man and of
beast: it is mine.
3
And Moses said unto the people, Remember this day, in
which ye came out from Egypt, out of the house of bondage; for by strength of
hand Yahweh brought you out from this place: there shall no leavened bread be
eaten.
4
This day came ye out in the month Abib.
5
And it shall be when
Yahweh shall bring thee into the land of the Canaanites, and the Hittites, and the
Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to
give thee, a land flowing with milk and honey, that thou shalt keep this service
in this month.



This raises the question, which day was it that the lambs were sacrificed which sanctified Yahwehs firstborn? The
fourteenth is the day that the lambs were sacrificed on which sanctified Yahwehs firstborn (Ex. 12:6; Num.
3:13; 8:17; 9:2-3, 11; 2Chr. 30:15; 35:1). This is the same day that Yahushua died on so the first fruits/firstborn of
the new covenant would be sanctified (Heb. 10:10). Note, specifically, how Numbers 8:17 reads:


For all the firstborn of the children of Israel are mine, both man and beast: on the day
that I smote every firstborn in the land of Egypt I SANCTIFIED THEM for myself.



Clearly, the day that Yahweh smote every firstborn in the land of Egypt was the 14th day (Ex. 12:6-12). Thus, the
day when all the firstborn of the children of Israel were sanctified was on the 14th day too. In Exodus 13:1-3
Yahweh spake unto Moses, saying, Sanctify unto me all the firstborn, whatsoever openeth the womb among the
children of Israel, both of man and of beast: it is mine. And Moses said unto the people, Remember this day, in
which ye came out from Egypt, out of the house of bondage Verse 4 continues, This day came ye out in the
month Abib. This day is clearly a reference to the 14th because this day is a reference to the day of
sanctification (Ex. 13:2). Yahweh himself says the day of sanctification is the day that I smote every firstborn in the
land of Egypt (Num. 8:17), and this took place on the 14th. (Ex. 12:12)

With this evidence it is plain to see that the day Yahweh brought them out from Egypt on was the 14th because the
day when Yahweh brought Israel out from Egypt is the day when the firstborn were sanctified (Ex. 13:1-3), and
the day that Yahweh sanctified the firstborn on is the day that Yahweh smote every firstborn in the land of Egypt
(Num. 8:17). This is clearly a reference to the day when the Passover is sacrificed, WHICH IS ON THE 14TH!
Furthermore, in verses 14-15 of Exodus 13 we read:


And it shall be when thy son asketh thee in time to come, saying, What is this?
that thou shalt say unto him, By strength of hand Yahweh brought us out from
Egypt, from the house of bondage:
15
And it came to pass, when Pharaoh would
hardly let us go, that Yahweh slew all the firstborn in the land of Egypt, both the
firstborn of man, and the firstborn of beast: therefore I sacrifice to Yahweh all
106

that openeth the matrix, being males; but all the firstborn of my children I
redeem.



These verses of Scripture too are clearly speaking of the Passover sacrifice. The day that Yahweh slew all the
firstborn in the land of Egypt is the day of sacrifice, which is the 14th. It is the day of the sacrifice that is the day
of sanctification, and it is the day of the sacrificethat, By strength of hand Yahweh brought us out from Egypt,
from the house of bondage therefore, I sacrifice (Ex. 13:14-15). The day of sanctification is the day Yahweh
smote all the firstborn in the land of Egypt (Num. 3:13; 8:17). This all took place on the 14th, not the 15th. The
fact of the matter is the day that Yahweh brought Israel out from Egypt on is the day when the Passover was
sacrificed, which was the 14th, not the 15th (Ex. 12:6; Lev. 23:5; Num. 9:2-3, 5, 10-11; 28:16; Josh. 5:10; 2Chr.
30:15; 35:1; Ezra 6:19; Ez. 45:21; Mt. 26:17-19; Mk. 14:12, 15-16; Lk. 22:7-8, 11, 13), but many assume otherwise.
However, Scripture conveys another story.



This Service


Although many who teach that the 15th is the first annual High Day Sabbath will claim that the day when Israel
came out from Egypt, out of the house of bondage, was the 15th, many of those same people teach that the ones
who teach that the 14th is the first annual High Day Sabbath are in error when they say that Israel came out on the
day of this service, mentioned in Exodus 13:5, because the word service involves work (Strongs Hebrew
#5656, from 5647; work of any kind:). Their reasoning for this is that this could not have come about on a High
Day Sabbath because on a High Day Sabbath there is no work allowed. However, it is on the day of this service
(Ex. 13:5) that Israel came out from Egypt (Ex. 13:3). This presents a dilemma for them.

If these verses of Scripture (Ex. 13:3-5) are referring to the 15th as the day they came out from Egypt, then this
service is linked to the day that they call a Sabbath. How is it that this service can refer to the 15th as a High
Day Sabbath but it cant refer to the 14th as a High Day Sabbath?

Of course, fifteeners might not make this claim, but as I understand it fifteeners claim that the preparing of and
sacrificing the lamb would not be allowed on the High Day Sabbath because of the work involved, therefore this is
one of their reasonings that the Passover had to be sacrificed and prepared on the 14th, a day prior to what they
proclaim to be the High Day Sabbath. After all, the word of Yahweh does reveal that no work of any kind is allowed
on the first day of unleavened bread (Ex. 12:16). ut lets not leave out the part of this verse of Scripture that says,
save that which every man must eat, that only may be done of you. However, the work that Scripture reveals was
done on the 15th is revealing because the work that was done on the 15th FAR SURPASSES THE WORK ALLOWED
BY YAHWEH, which is ONLY food preparation, that only may be done of you. (Ex. 12:16)

Again, please note all the work that was done on the 15th compared to the work that was done on the 14th. On the
14th the only work that was done of them was food preparation from the Passover sacrifice, but as foretold what was
done on the 15th:

when ye go (which was on the 15th), ye shall not go empty: But every woman
shall borrow of her neighbour jewels of silver, and jewels of gold, and raiment (Ex 3:19-22)
And they departed from Rameses in the first month, on the fifteenth day (Num. 33:3)
And the people took their kneadingtroughs being bound up in their cloths
UPON THEIR SHOULDERS and they borrowed of the Egyptians Jewels of silver
and jewels of gold, and raiment And they spoiled the Egyptians. (Ex, 12:34-36)
And the children of Israel journeyed from Rameses to Succoth, on foot
beside children, HERDING their flocks, and herds, even very much cattle. (Ex. 12:37-38)
Plus, when the children of Israel got to Succoth, they set up camp (pitched). (Num. 33:5)
This is not to mention resuming the bones of Joseph they took with them. (Ex. 13:18-19)
107


From what was done on the 15th does not resemble a day of rest, AT ALL! However, when the 14th day came their
brick-making days were over. They were then free to rest from their burdens and keep the holy convocation AS
YAHWEH HAD COMMANDED (Ex. 1:16), whereas before, Pharaoh wouldnt hear of it (Ex. 5:4-9). The only
day that was available for them to rest was on the 14th, not the 15th. Fourteeners need to realize that Israels
obedience at this time didnt stop at remaining in their homes until the morning, their obedience extended to all the
commands given for this Passover event, which included having an holy convocation on the first day of
unleavened bread and not working on that day. Exodus 12:16 and verse 28 reads:


And in the first day there shall be an holy convocation, and in the seventh day
there shall be an holy convocation to you; no manner of work shall be done in
them, save that which every man must eat, that only may be done of you.
28
And
the children of Israel went away, and did as Yahweh had commanded Moses
and Aaron, so did they.



The only work allowed on the day of holy convocation was the work that involved food preparation (Ex.
12:16) and the only day that was available to them for this rest was on the 14th, not the 15th, which is in accordance
with what the instructions are in Exodus 12:18. The first day of unleavened bread is on the 14th, not the 15th.

Although it is reasoned by many that the 15th was a high day Sabbath, thus their labors which were carried out on
that day were allowed from a sense of having their Ox in the ditch (Lk. 14:5), nevertheless, what was done in the
exodus was all being done by divine intervention, thus, Yahweh was able to work it out in a way so his
commands would be followed. In Exodus 12:16 Yahweh said, in the first day there shall be an holy
convocation no manner of work shall be done, and Israel went away, and did as Yahweh had commanded
(Ex. 12:28). Thus, in the Exodus, his Sabbaths were not broken,

With what we are told in Exodus 12:18, that on the fourteenth day of the month at even is when the days of
unleavened bread are to begin, and that in the first day no manner of work shall be done (Ex. 12:16), from
knowing that Israel obeyed these commandments (Ex. 12:28) is further proof that the 15th is not a day of holy
convocation because it is evident that Israel did not rest on the 15th. Not only is it clearly stated in Scripture that the
fourteenth day is when the days of unleavened bread begin (Ex. 12:18), which makes the fourteenth day the first
day of unleavened bread and the day of holy convocation, but it is clear that the only day that was available to Israel
to rest on was the fourteenth day.



Day Of Holy Convocation


Because it is revealed in Scripture that in the exodus Israel obeyed Yahweh (Ex. 12:28, 35, 50) it is evident that
they followed Yahwehs instructions for the first day of unleavened bread, that in the first day there shall bean
holy convocation, and no manner of work shall be done save that which every man must eat, that only may
be done of you (Ex. 12:16). Clearly, the only day that was available for them to have a day of holy convocation
on, and to do no work on other than the food preparation, was on the 14th, not the 15th. Thus, even though the
word, service (Strongs Hebrew #5656), is connected to, work, the work that is involved in this service was that
of the Passover sacrifice, which involves food preparation and is allowed on the first day of unleavened bread (Ex.
12:16). Thus, the preparation of the Passover is allowed to be done on the first day of unleavened bread. There is no
need to postpone the first day of unleavened bread to the 15th because the Passover has to be prepared on the
14th because food preparation is allowed on the first day of unleavened bread. (Ex. 12:16)

Some believe that postponements are allowed in order to keep a day of convocation holy, but there is no indication
in Scripture that an appointed Sabbath day should be postponed for any reason other than for the Passover when a
108

person is unclean or in on a far journey. And that postponement is only for the individual (Num. 9:10-11), everyone
else is to keep the Passover at its appointed time. Yahweh does not give commands that are impossible to keep.

Notice how Exodus 12:18 reads, In the first month, on the fourteenth day of the month (not the 15th) at even (the
day begins in the evening, thus, as soon as the 14th begins), ye shall eat unleavened bread, until the one and
twentieth day of the month at even (which is at the very beginning of the 21st and excludes the 21st). Thus, in the
first day (of unleavened bread, the 14th day of the month, not the 15th) there [was] an holy convocation, and in the
seventh day (the 20th day of the month, not the 21st) there was] an holy convocation no manner of work [was]
done in them (by Israel), save that which every man must eat, that only [was] done of [them]. (Ex. 12:16)

Understanding what work was done when departing from Rameses on the 15th is clear evidence that the 15th is
excluded from being a day of holy convocation, a High Day Sabbath, because the work that was done on the
15th FAR exceeds the work allowed on the first day of unleavened bread, the day of holy convocation (Ex. 12:16;
Lev. 23:7; Num. 28:18). The only allowable work to be performed on the first day of unleavened bread was the
work of food preparation, which is what the preparing of the Passover meal consists of and this is what was done
on the 14th when they prepared the Passover meal. However, one might reason that disobedient Israel never obeyed
anyway, but in this instance we learn that Israel did obey. (Ex. 12:28, 35, 50)

It is amazing how those who hold to the idea that the 15th is the first annual High Day Sabbath say that the work
involved from the food preparation for the Passover service wouldnt be allowed on a High Day Sabbath when
Scripture clearly states that it is allowed (Ex. 12:16; 13:5) and they say that which isnt allowed by Yahweh
(work of any kind other than food preparation [Ex. 12:16] such as herding cattle, sheep, and goats, all while having
their belongings on their shoulders while traveling from one city to the next on foot [Ex. 12:34, 37-38]) was
allowed. All of this is being twisted in order to justify the idea that the 15th is the High Day Sabbath for first day of
unleavened bread. In other words, those who hold to the idea that the 15th is the first annual High Day Sabbath
say that that which is allowed, by Yahweh, isnt allowed, and that which isnt allowed, by Yahweh, is allowed. It
seems to me Isaiah 5:20 needs to be applied here. (Look it up!)

The truth of the matter is; it is faulty reasoning to say that a day cant be a High Day Sabbath because the word
service in Exodus 13:5 is linked to it. Note that within these verses of Scripture (Ex. 13:3-5) we are told that this
day, in which ye came out from Egypt, out of the house of bondage (Ex. 13:3), is the day that this service is to
be kept on (Ex. 13:5). This service is referring to the Passover service (Ex. 12:25-26; 13:5), and the work that is
involved in this service is the only type of work that is allowed on the first day of unleavened bread (Ex. 12:16).
The Passover sacrifice, the preparation of the sacrificed Passover, and the eating of the sacrificed Passover all took
place on the same day, the 14th, the first day of unleavened bread.

The type of work that this service involves is the sacrificing of the Passover and preparing to roast it so that it can
be eaten. This is clearly speaking of Passover day, the 14th, which is the 1st day of unleavened bread (Ex. 12:18),
and this type of work is the only type of work that is allowed on the first day of unleavened bread (Ex. 12:16).
Herding cattle, sheep, and goats, all while having your belongings on your shoulders and traveling from one city
to the next on foot, isnt allowed on the first day of unleavened bread (Ex. 12:16). Furthermore, the type of work
which is involved in the preparation of the Passover is the type of work which is descriptive of, that which every
man must eat (Ex. 12:16). What every man MUST eat of on the 14th day of the first month, the first day of
unleavened bread (Ex. 12:18), is unleavened bread and the sacrificed Passover. (Ex. 12:6-8; Num. 9:11, 13; Dt.
16:2-3, 5-7; Mt. 26:26; Mk. 14:22; Lk. 22:19; Jn. 6:53)

All who believe that the 15th is the day that Yahweh brought Israel forth out of Egypt by night need to understand
that the day when Yahweh brought Israel forth out of Egypt by night IS THE DAY THAT THE PASSOVER
WAS SACRIFICED AND PREPARED ON (Ex. 13:2, 14-15; Num. 8:17), which is the 14th, not the 15th. WHO
SACRIFICES AND PREPARES THE PASSOVER ON THE 15TH?





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The Night


The day that Scripture designates as the day the Israelites were free to come out from Egypt on is the same day of
this service spoken of in Exodus13:3-5; 12:25-26, which takes place on the 14th, not the 15th. This can be further
established in Exodus 12:31. Exodus 12:31 is a reference to the night of the fourteenth. It was on the 14th when
Pharaoh rose up in the night and said, Rise up, and get you forth from among my people (Ex. 12:30-31). This
is the night that Deuteronomy 16:1 is referring to. It is Passover night. However, those who keep the Passover on the
15th misuse this verse of Scripture and say that Deuteronomy 16:1 is a parallel verse of Scripture to Numbers 33:3
in order to connect the Passover service to the 15th. Yes, Deuteronomy 16:1 is a reference to the Passover service,
but it is not a reference to the 15th. This fact is revealed from knowing that the night Yahweh brought Israel forth
out of Egypt was the 14th, and from knowing that the Passover too is on the 14th. Furthermore, it is plainly stated in
Numbers 33:3 that this verse of Scripture is a reference to the morrow AFTER the passover, the 15th, while it
is clearly demonstrated that Deuteronomy 16:1 is a reference to passover day itself, the 14th, when put in context
with the verses of Scripture which are directly after Deuteronomy 16:1. (vv. 2-6)

Many verses in Deuteronomy 16 are controversial to some because of the belief that the night which Yahweh
brought Israel forth out of Egypt on was the 15th. This belief makes it seem like Deuteronomy 16 is a case for a 15th
Passover because when put in context with the following verses of Scriptures (vv. 2-6) it speaks of that night as
being the night of the Passover. Although Deuteronomy 16 does speak of the night that Yahweh brought Israel forth
out of Egypt on as being Passover night it isnt a reference to that night as being the 15th. As already mentioned,
Deuteronomy 16:1 and Numbers 33:3 are not parallel Scriptures to each other; one verse of Scripture is a
reference to the night Yahweh brought Israel forth out of Egypt (Dt. 16:1), the other verse of Scripture is a
reference to when they departed from Rameses (Num. 33:3). These events are not one and the same.
Therefore, these two verses of Scripture are not parallel to each other. One event took place on the 14th while the
other event took place on the 15th.

In Exodus 12:31 it speaks of the night of the fourteenth, the night in which Pharaoh rose up, And he called for
Moses and Aaron by night, and said, Rise up, and get you forth from among my people. This is the night of the
fourteenth and they were then free to go. It was on this night that Yahweh smote every firstborn in the land of Egypt
and sanctified the firstborn for himself (Num. 8:17). I t was on the day of this sanctification that I srael came out
from Egypt (Ex. 13:1-3). Just because they didn't physically leave their homes (Ex. 12:22) until the fifteenth (Num.
33:3) does not mean that they were not free to go until that time. Scripture reveals otherwise. They were freed to
leave on the fourteenth. Exodus 13:14-15 reads:

And it shall be when thy son asketh thee in time to come, saying, What is this?
that thou shalt say unto him, By strength of hand Yahweh brought us out from
Egypt, from the house of bondage:
15
And it came to pass, when Pharaoh would
hardly let us go, that Yahweh slew all the firstborn in the land of Egypt, both
the firstborn of man, and the firstborn of beast: therefore I sacrifice to Yahweh
all that openeth the matrix, being males; but all the firstborn of my children I
redeem.


Clearly these verses of Scripture are referring to the day of the Passover sacrifice which takes place on the 14th. The
phrase, What is this? (v.14) is referring to the Passover service mentioned in verse 5. And it came to pass,
when Pharaoh would hardly let us go, that Yahweh slew all the firstborn in the land of Egypt, both the firstborn of
men, and the firstborn of beast: therefore I sacrifice to Yahweh (v. 15) Once again we see that this is a
reference to the 14th, the day of the sacrifice, which is the Passover sacrifice.

When Pharaoh would hardly let them go Yahweh slew all the firstborn (Ex. 13:15). Yahweh slew all the first born in
the land of Egypt in the night of the fourteenth (Ex. 12:12), then Pharaoh let them go (Ex. 12:31). It was by this
strength of hand that Yahweh brought them out from Egypt (Ex.13:14), for in the month of Abib Yahweh thy
Elohim brought thee forth out of Egypt by night (Deut. 16:1). Therefore, the Passover sacrifice is kept as a
memorial (Ex. 12:14) of this event.
110


Deuteronomy 16:5-6


According to Scripture it was on the 14th, the day of the sacrifice (Ex. 12:6; Num. 9:2-3, 11; 2Chr. 30:15; 35:1), that
Yahweh brought them forth out from Egypt and Pharaoh let them go (Ex.12:30-31), not on the 15th. Further proof
of this fact is found in Deuteronomy 16:5-6. Deuteronomy 16:5-6 reads:


Thou mayest not sacrifice the passover within any of thy gates, which Yahweh
thy Elohim giveth thee:
6
But at the place which Yahweh thy Elohim 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.



In the above quoted verses of Scriptures we are again informed that thou shalt sacrifice the passover at the
season (moed, #4150) that thou camest forth out of Egypt. This term, moed/season, is not a term in general. It is a
reference to a specific day. Most understand that a moed is a reference to a high day Sabbath (Lev. 23:2, 4).
However, too many say that the moed is on the 15th, but WHO SACRIFICES THE PASSOVER ON THE
15TH? Here we are informed that the Passover is sacrificed at the moed, not a day prior to it.

Clearly, Deuteronomy 16:6 instructs us, thou shalt sacrifice the passover at the season (moed, #4150) that thou
camest forth out of Egypt. If the 15th truly is the day that Israel camest forth out of Egypt then that is the day
thou shalt sacrifice the passover. Thus, it does not matter whether one believes that the Passover is on the 14th
with the first day of unleavened bread on the 15th or if one believes that the Passover is on the 15th along with the
first day of unleavened bread being on the 15th, BOTH SCHOOLS OF THOUGHT ARE WRONG BECAUSE
NEITHER SCHOOL OF THOUGHT SACRIFICES THE PASSOVER ON THE DAY THEY PRESUME THE
MOED TO BE ON. BOTH SCHOOLS OF THOUGHT SACRIFICES THE PASSOVER A DAY PRIOR TO
WHEN THEY PRESUME THE MOED TO BE. However, of this day, the moed, it is revealed in Numbers 9:2-3
that it is a reference to the 14th, not the15th. Numbers 9:2-3 reads:


Let the children of Israel also keep the passover at his appointed season/moed.
3

In the fourteenth day of this month, at even, ye shall keep it in his appointed
season/moed: according to all the rites of it, and according to all the ceremonies
thereof, shall ye keep it.



Clearly, the day/moed in reference to when the Passover is to be sacrificed is the 14th (Ex. 12:6; Lev. 23:5; Num.
9:2-3, 5, 10-11; 28:16; Josh. 5:10; 2Chr. 30:15; 35:1; Ezra 6:19; Ez. 45:21; Mt. 26:17-19; Mk. 14:12, 15-16; Lk.
22:7-8, 11, 13), thus, the 14th is the day that the Scriptures are referring to when the day is mentioned of Israel
coming out from Egypt because the day that the Scriptures are referring to when it says Israel was brought out is the
day thou shalt sacrifice the passover. (Dt. 16:6)



Exodus 12:41-51


Exodus 12:41-51 reveals the same thing that Deuteronomy 16:6 reveals; Israel was brought out, set free, on the
selfsame day as when the Passover was sacrificed. In the quoted verses of Scripture below it can be noted in verse
42 that the night of the Passover is a night to be much observed, for bringing them out from the land of
Egypt. Verses 43-49 specifically speak of the ordinance of the Passover, and verse 50 reveals all the children of
111

Israel did as Yahweh commanded. Verse 51 goes on to say, And it came to pass the selfsame day, that Yahweh did
bring the children of Israel out of the land of Egypt.... Exodus 12:41-51 in full reads:


And it came to pass at the end of the four hundred and thirty years, even THE
SELFSAME DAY it came to pass, that all the hosts of Yahweh went out from the
land of Egypt.
42
It is a night to be much observed unto Yahweh for bringing
them out from the land of Egypt: this is that night of Yahweh to be observed
of all the children of Israel in their generations.
43
And Yahweh said unto Moses
and Aaron, This is the ordinance of the passover: There shall no stranger eat
thereof:
44
But every man's servant that is bought for money, when thou hast
circumcised him, then shall he eat thereof.
45
A foreigner and an hired servant
shall not eat thereof.
46
In one house shall it be eaten; thou shalt not carry forth
ought of the flesh abroad out of the house; neither shall ye break a bone thereof.
47
All the congregation of Israel shall keep it.
48
And when a stranger shall
sojourn with thee, and will keep the passover to Yahweh, let all his males be
circumcised, and then let him come near and keep it; and he shall be as one that
is born in the land: for no uncircumcised person shall eat thereof.
49
One law
shall be to him that is homeborn, and unto the stranger that sojourneth among
you.
50
Thus did all the children of Israel; as Yahweh commanded Moses and
Aaron, so did they.
51
And it came to pass THE SELFSAME DAY, that Yahweh
did bring the children of Israel out of the land of Egypt by their armies.



Please note that verse 41 mentions, the selfsame day, and verse 51 mentions, the selfsame day. All that
Yahweh is speaking of within the verses of 41-51 pertain to the selfsame day, PASSOVER DAY! (V. 43)



This Selfsame Day


A careful examination of, this selfsame day, which was mentioned in verses 41 and 51 of Exodus 12 reveals the
same thing in verses 6-17. Note in verse 6 it is, the fourteenth day, in the evening, which begins the day. In
verse 12 it mentions that it is THIS NIGHT (the night of the 14th which follows the evening part of the day) that
Yahweh will pass through the land of Egypt. Verse 14 tells us that it is THIS DAY (the 14th day) which shall be
for a memorial and in verse 17 it tells us what THIS DAY (the 14th day) is to be a memorial of, for in THIS
SELFSAME DAY (the 14th day) have I brought your armies out of the land of Egypt: therefore shall ye observe
THIS DAY (the 14th day) in your generations by an ordinance for ever.

When a battle is won and when those in captivity are set free they dont necessarily leave on the very day that they
were set free. Often times the ones who win a battle will occupy the territory they conquered before leaving for a
show of strength. Israel, for example, was set free on the 14th, but they began their departure out of Egypt on the
15th, and it wasnt until days later before they were physically out of Egypt. Nonetheless, it was the 14th when they
were set free, the day of the sacrifice; that is the memorable day, not the 15th.

The Scriptures are clear on this subject but many cannot believe the Scriptures because of what they were taught in
the past or because of the way so many teach it today. What has been taught in the past has developed into
preconceived thoughts, and a preconceived thought makes it hard to accept what the Scriptures say when the
Scriptures say something other than what a person perceives they say. Although it is hard to believe the Scriptures at
times because of preconceived ideas and because of the way so many interpret the Scriptures, but we must set
preconceived ideas aside and the way others instruct us about what the Scriptures say and believe the Scriptures!

112

Think about it, there are so many that cant accept the truth concerning the Sabbath because there are so many that
keep Sunday, but all we ask is for them to believe what the Scriptures say rather than follow what the crowd is
doing. I ask the same thing concerning this issue. Although the majority of people believe that the 15th is the day of
holy convocation dont get caught up in believing something other than what the Scriptures teach just because that is
the way the majority of people do it. Clearly, according to the Scriptures, the night that Yahweh brought the
children of Israel out from Egypt on was the 14th, not the 15th. And, clearly, the first day of unleavened bread is
on the 14th, not the 15th.

Please note everything that was done on THE SELFSAME DAY, the 14th day. Starting in verse 6 of Exodus 12, it
reads:


(on the 14th day) the whole assembly of the congregation
of Israel shall kill it (the Passover lamb) in the evening (which begins the day) (Ex. 12:6)
And (on the 14th day) they shall take of the blood, and strike it on the two
side posts and on the upper door post of the houses, wherein they shall eat it. (Ex. 12:7)
And (on the 14th day) they shall eat the flesh in THAT night
(the night of the 14th), roast with fire, and unleavened bread;
and with bitter herbs they shall eat it (in the night of the 14th). (Ex. 12:8)
Eat not of it raw, nor sodden at all with water, but roast with fire;
his head with his legs, and with the purtenance thereof. (Ex. 12:9)
And (on the 14th day) ye shall let nothing of it remain until the morning
(of the 14th day): and that which remaineth of it until the morning
(of the 14th day) ye shall burn with fire. (Ex. 12:10)
And (on the 14th day) thus shall ye eat it; with your loins girded,
your shoes on your feet, and your staff in your hand; and ye shall
eat it in haste: it is Yahwehs Passover. (Ex. 12:11)


For I will pass through the land of Egypt this night (the night of the 14th),
and will smite all the firstborn in the land of Egypt, both man and beast;
and against all the Elohim of Egypt I will execute judgment: I am Yahweh. (Ex. 12:12)
And the blood shall be to you for a token upon the houses where ye are:
and when I see the blood, I will pass over you, and the plague shall not be upon
you to destroy you, when I smite the land of Egypt (in the night of the 14th). (Ex. 12:13)


And this day (the 14th day) shall be unto you for a memorial; and ye shall
keep it a feast to Yahweh throughout your generations (on the 14th day);
ye shall keep it a feast (on the 14th day) by an ordinance for ever. (Ex. 12:14)
Seven days shall ye eat unleavened bread; even the first day (the 14th day) ye
shall put away leaven out of your houses: for whosoever eateth leavened bread
from the first day until the seventh day, that soul shall be cut off from Israel. (Ex. 12:15)
And in the first day (the 14th day) there shall be an holy convocation, and in the
seventh day there shall be an holy convocation to you; no manner of work shall be
done in them, save that which every man must eat, that only may be done of you. (Ex. 12:16)
And ye shall observe the feast of [ULB]; for in this selfsame day (the 14th day)
have I brought your armies out of the land of Egypt: therefore shall ye observe
this day (the 14th day) in your generations by an ordinance for ever. (Ex. 12:17; 13:3; Dt. 16:
In the first month, ON THE FOURTEENTH DAY of the month at even, ye shall 1, 6; Num. 3:13; 8:17)
eat unleavened bread, until the one and twentieth day of the month at even. (Ex. 12:18)
Seven days shall there be no leaven found in your houses: for whosoever
eateth that which is leavened, even that soul shall be cut off from the
congregation of Israel, whether he be a stranger, or born in the land. (Ex. 12:19)
Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread. (Ex. 12:20)

113


Then Moses called for all the elders of Israel, and said unto them,
Draw out and take you a lamb according to your families, and kill
the passover (in the evening of the 14th, Ex. 12:6). (Ex. 12:21)
And (in the evening of the 14th, Ex. 12:7) ye shall take a bunch of hyssop,
and dip it in the blood that is in the bason, and strike the lintel and the two
side posts with the blood that is in the bason; and none of you shall go out at
the door of his house until the morning.(of the 14th) (Ex. 12:22)
For Yahweh will pass through to smite the Egyptians (in the night of the 14th, Ex. 12:12);
and when he seeth the blood upon the lintel, and on the two side posts, Yahweh will pass
over the door, and will not suffer the destroyer to come in unto your houses to smite you. (Ex. 12:23)
And ye shall observe this thing for an ordinance to thee and to thy sons for ever. (Ex. 12:24)
And it shall come to pass, when ye be come to the land which Yahweh will give you,
according as he hath promised, that ye shall keep this service (on the 14th of 1st month). (Ex. 12:25; 13:5)
And it shall come to pass, when your children shall say unto you, What mean ye by this
service?
27
That ye shall say, It is the sacrifice of Yahwehs passover, who passed over (Ex. 12:26; 13:14)
the houses of the children of Israel in Egypt (in the night of the 14th), when he smote the
Egyptians, and delivered our houses. And the people bowed the head and worshipped. (Ex. 12:27; 13:15)
And the children of Israel went away, and did as Yahweh had commanded Moses and
Aaron, so did they. (Ex. 12:28)



And it came to pass, that at midnight (in the night of the 14th) Yahweh smote
all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on
his throne unto the firstborn of the captive that was in the dungeon; and all the
firstborn of cattle.
30
And Pharaoh rose up in the night (the night of the 14th), (Ex. 12:29)
he, and all his servants, and all the Egyptians; and there was a great cry in Egypt;
for (in the night of the 14th) there was not a house where there was not one dead. (Ex. 12:30)
And he called for Moses and Aaron by night (in the night of the 14th), and
said, Rise up, and get you forth from among my people, both ye and the
children of Israel; and go, serve Yahweh, as ye have said.
32
Also take (Ex. 12:31)
your flocks and your herds, as ye have said, and be gone; and bless me also. (Ex. 12:32)
And the Egyptians were urgent upon the people (on the 14th of 1st month), that
they might send them out of the land in haste; for they said, We be all dead men. (Ex. 12:33)



And (at the close of the 14th, beginning now with the 15th) the people took their dough
before it was leavened, their kneadingtroughs being bound up in their clothes upon their
shoulders.
35
And the children of Israel did according to the word of Moses; and they (Ex. 12:34)
borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: (Ex. 12:35)
And Yahweh gave the people favour in the sight of the Egyptians, so that they
lent unto them such things as they required. And they spoiled the Egyptians. (Ex. 12:36)
And the children of Israel journeyed from Rameses to Succoth, (on the 15th day
of the 1st month; on the morrow after the passover, the children of Israel went
out with an high hand, Num. 33:3) about six hundred thousand on foot that (Ex. 12:37)
were men, beside children.
38
And a mixed multitude went up also with them;
and flocks, and herds, even very much cattle.
39
And (on the 14th) they baked (Ex. 12:38)
unleavened cakes of the dough which they brought forth out of Egypt (when
they left on the 15th), for it was not leavened; because they were thrust out of
Egypt, and could not tarry, neither had they prepared for themselves any victual. (Ex. 12:39)




114

Now the sojourning of the children of Israel, who dwelt in Egypt, was four
hundred and thirty years.
41
And it came to pass at the end of the four hundred (Ex. 12:40)
and thirty years, even the selfsame day (the 14th day of the 1st month) it
came to pass, that all the hosts of Yahweh went out from the land of Egypt. (Ex. 12:41)
It is a night (the night of the 14th, Passover night, Dt.16:1) to be much observed unto
Yahweh for bringing them out from the land of Egypt: this is that night of Yahweh
(the night of the 14th) to be observed of all the children of Israel in their generations. (Ex. 12:42)
And Yahweh said unto Moses and Aaron, This is the ordinance of the passover:
There shall no stranger eat thereof:
44
But every man's servant that is bought for money, (Ex. 12:43)
when thou hast circumcised him, then shall he eat thereof.
45
A foreigner and an hired (Ex. 12:44)
servant shall not eat thereof.
46
In one house shall it be eaten; thou shalt not carry forth (Ex. 12:45)
ought of the flesh abroad out of the house; neither shall ye break a bone thereof. (Ex. 12:46)
All the congregation of Israel shall keep it (on the 14th day of the 1st month at even,
Ex. 12:6; Josh. 5:8-10).
48
And when a stranger shall sojourn with thee, and will keep (Ex. 12:47)
the passover to Yahweh, let all his males be circumcised, and then let him come near
and keep it (on the 14th day of the 1st month at even); and he shall be as one that is
born in the land: for no uncircumcised person shall eat thereof.
49
One law shall be to (Ex. 12:48)
him that is homeborn, and unto the stranger that sojourneth among you.
50
Thus did all (Ex. 12:49)
the children of Israel (Josh. 5:5); as Yahweh commanded Moses and Aaron, so did they. (Ex. 12:50)
And it came to pass the selfsame day (the 14th day of the 1st month, Passover day),
that Yahweh did bring the children of Israel out of the land of Egypt by their armies. (Ex. 12:51)



































115

Appendix 6
Preparation Day


Because the teaching about the preparation day mentioned in Scripture is said to be a day that is used to prepare for
an upcoming Sabbath day I feel it necessary to include this topic in this treatise as well.



The Preparation Day Wasnt A Friday


Although it is true that when a Sabbath day is approaching preparation is needed for that Sabbath but it is untrue
that the preparation day that is mentioned in Scripture was a day used to prepare for an upcoming Sabbath. This
is evident when Scripture is put in context and you allow the Scriptures to interpret themselves. When looking at the
context of Scripture where the preparation day is mentioned it becomes obvious what Scripture is referring to
concerning the preparation. Listed below are some Scriptures that can be used to make it appear that the preparation
was for an upcoming Sabbath, but that isnt what these Scriptures are saying:



And now when the even was come, because it was the preparation,
that is, the day before the sabbath, Mk. 15:42


And that day was the preparation, and the sabbath drew on. Lk. 23:54


The Jews therefore, because it was the preparation, that the bodies should not
remain upon the stake on the sabbath day, (for that sabbath day was an high day,)
besought Pilate that their legs might be broken, and that they might be taken away. Jn. 19:31



Although the preparation day is a day that is identified as being a day prior to a Sabbath day the preparation day is
identified as being prior to a specific Sabbath day, not just any Sabbath day. This is important because some misuse
these Scriptures in an attempt to say this day of reference is a Friday when it isnt. We who know that our savior
didnt die on a Friday know the importance of putting these Scriptures in context. For an exhaustive study on
what day the preparation was on please ask for the pamphlet, Scriptural Evidence Shows Our Savior Died On A
Thursday, and for further evidence that the day which our savior died on wasnt a day prior to a weekly Sabbath day
please review Appendix 8. However, not only is it important to put these Scriptures in their proper context
concerning what Sabbath this is a reference to but it is just as important to put these Scriptures in context
concerning what the preparation was.


Although it is assumed by many that the preparation was a preparation for the upcoming weekly Sabbath another
assumption that is made by many is that the preparation was a preparation for the upcoming annual Sabbath, but
both are just assumptions, neither are true!




116

The Preparation Day Was Not Used To Prepare
For An Upcoming Sabbath Day


Just as because the preparation day is identified as being a day prior to a Sabbath day isnt an indication that the
preparation day is a Friday and the same is true that just because the preparation day is identified as being a day
prior to an high day (Jn. 19:31) isnt necessarily an indication that the preparation day is a day used in preparation
for an high day. That is read into the Scriptures. To understand completely what the preparation day was for
we need to allow the Scriptures to tell us what the preparation was for. Nowhere do the Scriptures tell us that the
preparation was for an upcoming Sabbath day. Below are some more Scriptures that mention this preparation day:



Now the first day of the feast of unleavened bread the disciples came to Yahushua,
saying unto him, Where wilt thou that we prepare for thee to eat the passover? Mt. 26:17
And the disciples did as Yahushua had appointed them; and they made ready the passover. Mt. 26:19


And the first day of unleavened bread, when they killed the passover, his disciples said
unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? Mk. 14:12
And his disciples went forth, and came into the city, and found as he had said unto them:
and they made ready the passover. Mk. 14:16


And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. Lk. 22:8
And they said unto him, Where wilt thou that we prepare? Lk. 22:9
And they went, and found as he had said unto them: and they made ready the passover. Lk. 22:13


And it was the preparation of the passover, and about the sixth hour:
and he saith unto the Jews, Behold your King! Jn. 19:14



Although it is clear that the preparation day was a day prior to a specific Sabbath day (Jn. 19:31; Lk. 23:54, Mk.
15:42), the day that the nation of Israel observes the first day of unleavened bread on, but from the above quoted
verses of Scripture it is also clear what was prepared on the preparation day. The preparation day wasnt a day used
to prepare for the upcoming Sabbath day the preparation day was the day that the Passover was prepared on.


Although there is a belief among those who keep the Passover on the 15th that the Passover had to be prepared a day
prior to the first day of unleavened bread, which is the first annual Sabbath in the year (Ex. 12:16; Lev. 23:7-8),
many who keep the Passover on the 14th share the belief that because of the work involved in preparing the
Passover meal Yahweh designed it so the Passover was prepared a day prior to the high day Sabbath which the
nation of Israel observes as the first day of unleavened bread and Passover day (Jn. 18:28), but that belief is
contrary to what the Scriptures teach.


Scripture clearly allows for food preparation on the first day of unleavened bread (Ex. 12:16) and our savior clearly
demonstrates this fact when instructing his disciples to prepare and make ready the Passover meal on the first
day of unleavened bread (Mt. 26:17-19; Mk. 14:12-16; Lk. 22:7-13). However, the first day of unleavened bread
observed by our savior differs from the day the nation of Israel observes as the first day of unleavened bread.



117

Rightly Dividing The Word

Although the 15th is identified as being the day the nation of Israel observes the first day of unleavened bread on,
thus naming it a Sabbath in Scripture (Ex. 12:16; Jn. 19:31; Lk. 23:54, Mk. 15:42), Scripture also identifies the 14th
as being the first day of unleavened bread (Ex. 12:18; Dt. 16:4; Mt. 26:17; Mk. 14:12; Lk. 22:7) which, in turn,
would make the 14th a high day Sabbath. So, how are we to determine which day the first day on unleavened bread
truly is on, which, in turn, would be the day to be observed as a high day Sabbath?

Of the Scriptures that are noted in the above paragraph concerning the 15th being the high day Sabbath please note
that there is no date given in the first Scripture listed (Ex. 12:16), only that in the first day there shall be an holy
convocation no manner of work shall be done. The rest of the Scriptures are only references to a day that the
nation of Israel observed as the first day of unleavened bread and Passover day (Jn. 19:31; Lk. 23:54, Mk. 15:42),
thus it is identified as being a Sabbath.

Consider this, of those who were observing the 15th as the first day of unleavened bread, which in turn made it a
high day Sabbath according to Scripture, I believe we are informed that these are the ones whom Yahweh hath
blinded and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be
converted (Jn. 12:40). Clearly, it isnt such a good idea to pattern our lives after what these blind people are
doing, especially when it is evident that the law and the actions of our savior and his disciples dont parallel.

In 2 Timothy 2:15 we read, Study to shew thyself approved unto Yahweh, a workman that needeth not to be
ashamed, rightly dividing the word of truth. It might seem odd to some but just because something is recorded in
Scripture doesnt mean that what was recorded is what is instructed for us to follow. We are made aware of this
from knowing that Israel was a rebellious and disobedient nation (1Kings 12:32-33; Isa. 1:1-3, 14; Jer. 6:18-21; Ez.
2:3; 20:13, 16, 21, 24; 22:8, 26; 23:38; Amos 5:21; Jn. 7:19: Acts 7:51-53; Gal. 6:13). Thus, because their
disobedient actions were recorded those records were not recorded for us to follow after. In fact, some things were
recorded to show us what not to do (1Cor. 10:6).


A Rebellious Nation

Much of the confusion concerning which day is the first day of unleavened bread and Passover day developed from
what was recorded from a disobedient and rebellious nation. Yes, the 15th is identified as being a high day Sabbath
in Scripture, but is that record a recording of Yahwehs instructions for us or is that record a recording of a
disobedient act committed by a rebellious nation? If the word of truth is not rightly divided in this matter then we
could end up being on the wrong side of this issue because Scripture identifies two different days as being the first
day of unleavened bread, but only one of these days is the day that the instructions of Yahweh say is the first
day. The other day is only a record of what a disobedient and rebellious people kept as the first day.

Of the leaders who were observing the 15th as the first day of unleavened bread and Passover day our savior says,
Yeblind guides, which strain at a gnat, and swallow a camel Let them alone: they be blind leaders of the blind.
And if the blind lead the blind, both shall fall into the ditch. (Mt. 23:24; 15:14)

The Scriptures are clear, the nation of Israel was a disobedient and rebellious nation (1Kings 12:32-33; Isa. 1:1-3,
14; Jer. 6:18-21; Ez. 2:3; 20:13, 16, 21, 24; 22:8, 26; 23:38; Amos 5:21; Jn. 7:19: Acts 7:51-53; Gal. 6:13). Israel is
blind, they do not understand: (Mt. 3:7-9; 13:3, 10, 13-14, 24, 33-35; 15:14; 22:1; 23:16, 24, 26; Mk. 4:11-12; 7:7-9,
13; 12:1; Lk. 8:4, 10; 12:16; Jn. 12:40; Acts 28:26; Rom. 11:25; 2Cor. 3:14). And this includes the generation
during the time our savior walked the face of this earth as a man. (Mt. 3:7; 12:34; 23:33; Mk. 8:38; Lk. 11:29-32)

So, of what Scripture records concerning the acts of the generation during the time our savior walked the face of this
earth as a man must be weighed against the instructions Yahweh gives in his law. Otherwise we very well may find
out that the pattern that we have patterned our lives after were patterned after a rebellious people who had been
blinded, even though we went to the Scriptures for those instructions. It is not advisable to follow after the blind,
and from Scripture it is obvious who is blind concerning this issue.

118

Workers Of Iniquity


The choice we have is: follow the ones who observed the 14th day as being the first day of unleavened bread,
which includes our savior and his disciples (Mt. 26:17; Mk. 14:12; Lk. 22:7), or follow after the ones who
observed the 15th as the first day of unleavened bread, which includes the ones who were instrumental in
having our savior put to death. For me, the choice is clear, the choice is clear because what our savior did on the
14th is found in the instructions given from Yahweh in his law. Furthermore, our choice determines whether we are
a follower of the Messiah, or whether we are going to follow someone else. Unfortunately there are going to be them
who have made the wrong choice but in their heart of hearts believe that what they are doing is the right thing to do.
(Mt. 7:21-23)


Please take note of what the downfall is of these who are mentioned in Matthew 7:21-23, their down fall is that they
are workers of iniquity. In other words, although they do many wonderful things they still dont do what is
required of them, which is to keep the law (Mt. 5:17-18). Working iniquity is doing things that are contrary to the
law. Take, for instance, the Christian who observes a day of rest on the first day of the week rather than on the
seventh day of the week. Sure, many well-meaning people observe a day of rest but if the day of rest they observe
isnt in accordance to the law then it doesnt matter how well-meaning they are they are still workers of iniquity.
This is true of them who keep the weekly Sabbath on the wrong day of the week and of them who keep the annual
Sabbaths on the wrong day of the month. But for some reason many well-meaning people who set aside a day to
observe Passover on and the other annual holy days have convinced their self that they will be exempt from losing
out from being in the first resurrection because in their heart they believe they are keeping the annual Sabbaths, but
Yahweh is not a respecter of persons.


If the devoted people who dont keep the weekly Sabbath on the day which is in accordance with the law will lose
out on being in the first resurrection because the weekly day of rest they rested on wasnt in accordance to the law of
Yahweh then the devoted people who dont keep the annual Sabbaths on the day which is in accordance with the
law will lose out on being in the first resurrection because the annual days of rest they rested on wasnt in
accordance to the law of Yahweh. In both instances, not mattering what they feel in their heart, if what they do
isnt in accordance to the law of Yahweh then that makes them workers of iniquity. So, for us who are devoted
to doing Yahwehs will, just going through the motions of keeping the annual Sabbaths by name isnt enough! We
need to be sure that we are keeping them on the proper day as well.


Although there are many well-intentioned brethren who keep the days of unleavened bread in accordance to what
they see in the Scriptures but the pattern that many are following after is THE PATTERN THAT IS RECORDED OF A
REBELLIOUS AND BLIND PEOPLE instead of following after the pattern of our savior and his disciples which is
revealed in the law of Yahweh, and by doing such they are among the workers of iniquity even though in their heart
of hearts they are observing the days of unleavened bread exactly the way it is recorded that some have observed
days of unleavened bread in Scripture.


Please understand this: the day that many observe Passover on and the seven days that many choose to keep for the
days of unleavened bread, although recorded in Scripture, are the days that were kept by a rebellious and blind
people. And the days that those people kept as the days of unleavened bread, which are recorded in Scripture and
kept by a rebellious people, have been passed down from their generation to our generation and they are kept by
tradition rather than finding out the truth from the law of Yahweh. And to keep those days instead of the days
prescribed by Yahweh in his law is an act of iniquity. Furthermore, this is an example of how a tradition has made
the commandment of Yahweh of no effect, of which we are informed is a bad idea. (Mt. 15:3; Mk. 7:9)




119

The High Day Sabbath


Our savior is the light of this world (Jn. 8:12; 12:46) and not only is it shown by his actions that the 14th is the first
day of unleavened bread (Mt. 26:17; Mk. 14:12; Lk. 22:7) but that is what is recorded as being the first day of
unleavened bread in the instructions given to us directly from Yahweh in his law (Ex. 12:18; Dt. 16:4). However,
because the 15th is identified as being a high day Sabbath in some Scriptures (Jn. 19:31; Lk. 23:54; Mk. 15:42) it is
assumed that the 15th must be the first day of unleavened bread, even though the law of Yahweh and the actions of
our savior demonstrate otherwise.


Keep in mind what the record is of them who were keeping the 15th as the first day of unleavened bread, they were
a disobedient and rebellious nation (1Kings 12:32-33; Isa. 1:1-3, 14; Jer. 6:18-21; Ez. 2:3; 20:13, 16, 21, 24; 22:8,
26; 23:38; Amos 5:21; Jn. 7:19: Acts 7:51-53; Gal. 6:13). I srael is blind, they do not understand: (Mt. 3:7-9; 13:3,
10, 13-14, 24, 33-35; 15:14; 22:1; 23:16, 24, 26; Mk. 4:11-12; 7:7-9, 13; 12:1; Lk. 8:4, 10; 12:16; Jn. 12:40; Acts
28:26; Rom. 11:25; 2Cor. 3:14). And of the generation that the New Testament makes a record of it is recorded that
they were a generation of vipers (Mt. 3:7; 12:34; 23:33; Mk. 8:38; Lk. 11:29-32). So, we really need to be careful of
how we decide to determine which days the high day Sabbaths are on.


To say, because the 15th is identified as being a high day Sabbath in Scripture is evidence that it must be of Yahweh
would be like saying, the Passover must be on the 15th because the Passover is identified as being on the 15th in
Scripture (Jn. 18:28). But of us who keep the Passover on the 14th know that just because the Passover is identified
as being on the 15th in Scripture that doesnt mean that it is the Passover of Yahweh. So, the same can be true of
Scripture identifying the 15th as being a high day Sabbath.


Of the high day Sabbath we are clearly instructed in the law of Yahweh that the high day Sabbath is to be on the first
day of unleavened bread (Ex. 12:16; Lev. 23:7; Num. 28:18), and that the first day of unleavened bread is on the
14th (Ex. 12:18), and this is the pattern that our savior followed (Mt. 26:17; Mk. 14:12; Lk. 22:7). Thus there is a
discrepancy in Scripture. Both, the 14th and the 15th cant be the first day of unleavened bread, so which day is the
first day of unleavened bread?


I choose the 14th as being the first day of unleavened bread because that is what the law of Yahweh tells us (Ex.
12:18) and that is what his son demonstrated to be true (Mt. 26:17; Mk. 14:12; Lk. 22:7). Furthermore, of them
whom Scripture shows are keeping the 15th as the first day of unleavened bread they were the ones doing what they
could to be sure that an innocent man, our savior, be put to death (Mt. 27:22-23, 25; Mk. 15:13-14; Lk. 23:21, 23;
Jn. 19:6, 15). That alone should raise some questions as to whether there are other things that they are doing wrong.
But, believe it or not, to this very day there are many who follow the actions of those people who did everything in
their power to have an innocent man put to death by observing the first day of unleavened bread on the 15th over
what the son of our heavenly father did, an innocent man, who had it recorded that the first day of
unleavened bread is on the 14th. (Ex. 12:18; Dt. 16:4; Mt. 26:17; Mk. 14:12; Lk. 22:7)


Whichever day you decide to start the observance of the days of unleavened bread on, either the 14th or the 15th,
there is one thing that is for certain; in all of the Scriptural references to the preparation day it is revealed that the
preparation day was a day used to prepare the Passover on (Mt. 26:17; Mk. 14:12; Lk. 22:8-9; Jn. 13:29; 19:14).
The preparation day was not a day used so that a person could be prepared for an approaching Sabbath day.





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Appendix 7
Two Meals In Comparison


Because there is a misconception that the Passover meal which is recorded in Mathew 26, Mark 14, and Luke 22 is
the same meal that is recorded in John 13 I feel that it necessary for this topic to be included in this treatise. It is
important to understand that the meal which is recorded in John 13 is not the same meal that is recorded in Mathew
26, Mark 14, and Luke 22, because believing that it is leaves the door open to them who misuse the 13th chapter of
John to miserably attempt to prove that the true Passover is actually on the 15th. Thus, without having this
understanding, some will be easily misled. Furthermore, it leaves the door open to them who miserably attempt to
prove that the Passover meal is a day prior to the first day of unleavened bread. But this too is a false notion.



The Last Supper


Although I do not understand how people can say, with a straight face, that the supper in John 13 is proof that the
Passover meal is a day prior to the Feast of Unleavened Bread from what is written in verse 29, because it is clearly
stated in verse 1 of John 13 that this meal which is being served is before the feast of the passover, but when
doing so is evidence that they have been misled into believing tradition over what is true, which is a lie.

Naturally the meal that is recorded in John 13 is a meal that was eaten before the Feast of Unleavened Bread,
because that meal was ate before the feast of the passover. And it would be assumed, naturally, by some of them
that they thought Yahushua had said unto Judas, Buy those things that we have need of against the feast, because
the meal that they were eating in John 13 was before the feast of the passover. (v. 1)

It simply goes to reason that because the supper that is recorded in John 13 is before the feast of the passover
then the feast that they thought Judas was going out to buy things for (v. 29) would be the feast of the
passover. However of them who say that the supper in John 13 is proof that the Passover meal is to be eaten on the
15th because the meal that is being eaten in John 13 is before the feast of the passover, HOW DOES THAT
PROVE THAT THE PASSOVER MEAL IS TO BE EATEN ON THE 15TH? Naturally the Passover meal
would be eaten on a later date than the meal that was eaten in John 13, because the meal that was eaten in J ohn 13
was before the feast of the passover. BUT THERE IS NOTHING HERE TO SUGGEST THAT THE MEAL
THAT WAS EATEN IN JOHN 13 WAS BEING EATEN ON THE 14TH.

Of course, the reason that many assume that the supper that was eaten in John 13 was on the 14th is because it is
assumed that this is the same meal that is recorded in Mathew 26, Mark 14, and Luke 22. However, there is simply
no evidence that the meal which was being ate in John 13 is the same meal that was ate in Mathew 26, Mark
14, and Luke 22. Although it is traditionally taught that the Passover meal which is recorded in Mathew 26, Mark
14, and Luke 22 is the same meal that is recorded in John 13 but there is no proof of such being the case. In fact, the
opposite is true, there is plenty of proof that the meal which is recorded in J ohn 13 is not the same meal that is
recorded in the other evangels. Thus, THE MEAL THAT WAS BEING ATE IN JOHN 13 WAS NOT ATE
ON THE 14TH.


Of the meal that is recorded in Mathew 26, Mark 14, and Luke 22, which was ate on the 14th, it is stated:


Now the first day of the feast of unleavened bread the disciples camesaying
Where wilt thou that we prepare for thee to eat the Passover? (Mt. 26:17)
and they made ready the Passover when the even was come they did eat (vv. 19-21)
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And the first day of unleavened bread, when they killed the Passover, his disciples
Said Where wilt thou that we go and prepare that thou mayest eat the passover? (Mk. 14:12)
And his disciples made ready the passover And in the evening he cometh (vv. 16-17)
And they sat and did eat (v. 18)


Then came the day of unleavened bread, when the Passover must be killed. (Lk. 22:7)
And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. (v. 8 )
And they went and they made ready the passover. And he sat down (vv. 13-14)
And he said unto them, With desire I have desired to eat this passover with you (v. 15)
For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom (v. 16)



Clearly this is a contrast to the meal that they ate in John 13. In John 13 there is no evidence, at all, that the meal
recorded in that chapter was the Passover. On the contrary, of the meal that is recorded in John 13 it is clearly stated
that at the time they were eating that meal it was, before the feast of the passover (v. 1). However, of the meal
that is recorded in Mathew 26, Mark 14, and Luke 22, in each of these evangels, it is stated that the days of
unleavened bread had arrived and of this meal that they ate it is identified as being, the Passover.

There is no mistaking it: the meal that is recorded in John 13 is not the same meal that is recorded in Mathew 26,
Mark 14, and Luke 22. The meal that was recorded in John 13 was ate, before the feast of the passover (v. 1),
but the meal that was recorded in Mathew 26, Mark 14, and Luke 22 was the Passover.

For further evidence that the supper in John 13 was not on Abib 14 go to the section in Appendix 8, The Next Day
One After The Other & Even And Morning Shows Sequence. There you will find information concerning what day
Satan entered into J udas and there is a chart which maps out a timeline from the use of parallel Scriptures which
shows each day in sequence from the 6th day before the Passover to Abib 17.

In John 13 it was before the feast of the passover when the meal was eaten (v. 1), which is clearly at a time that is
before the days of unleavened bread arrived, but when the meal was eaten in Mathew 26, Mark 14, and Luke 22
the days of unleavened bread had arrived, and the meal that they were eating was, the Passover.



The Two Meals In Comparison


A key point in realizing that the supper in John 13 is not the last supper or the Passover supper (aside from the plain
words of Scripture which say it is BEFORE the feast of the Passover) is that Satan puts it into the heart of Judas to
betray Yahushua AT THIS SUPPER. Notice that verse 2 reads, And supper being ended served], the devil having
now put into the heart of Judas Iscariot, Simons son, to betray Him. Here we see that it wasnt until NOW, AT
THIS SUPPER, that something was even put into the heart of J udas to betray Yahushua.

Before the supper in John 13 was served, Satan had not yet entered into Judas; but NOW, during this supper,
Satan put it into the heart of Judas to betray Yahushua (v. 2). Satan, however, still doesnt ENTER into Judas until
near the end of this supper (Jn. 13:27). This is important to note because Satan had already entered into Judas
BEFORE the supper which Matthew 26:19-30, Mark 14:16-26 and Luke 22:13-39 records. Notice that Matthew
26:14-16, Mark 14:10-11 and Luke 22:4-6 all make mention that Judas had already covenanted to betray Yahushua
BEFORE the Passover meal, which makes it clear that Satan had already entered into Judas before the meal
recorded in these chapters. However, of the meal that is recorded in John 13 the meal was coming to a close when
Satan entered into Judas. Thus, aside from it being stated that the meal in John 13 was a meal previous to the
Passover meal (v. 1) this is further proof that the supper which is recorded in John 13 was before the Passover meal
that is recorded in Matthew 26, Mark 14, and Luke 22.
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Note especially what is recorded in Luke 22:3, this is when Satan ENTERED into Judas. This was BEFORE the
Passover meal, the last supper. While Johns account records this happening DURING that supper, even near the
end of it (v. 27), Lukes account shows this happening BEFORE the Passover meal. Again, please note that Satan
enters into Judas near the end of one meal, but before the other meal. CLEARLY THEY ARE NOT THE SAME
MEAL!

These are some notable conflicting differences which prove without a doubt that the supper recorded in John
13 is, in fact, not the same meal which is recorded in Matthew 26, Mark 14 and Luke 22. When we continue to
compare these two meals to each other we will find even more conflicting differences which prove these meals
are not the same meal.

Next I have listed 9 conflicting differences between the supper which is recorded in John 13 and the Passover
supper, the last supper, recorded in Matthew 26, Mark 14 and Luke 22.



9 Conflicting Differences In John 13s Supper & The Last Supper


#1 Matthew 26:18-21, Mark 14:13-18 and Luke 22:8-15 all identify that supper as being the Passover supper;
while the supper spoken of in John 13:1-2 is said to be before the Passover.

#2 Neither Matthew 26, Mark 14 nor Luke 22 make any mention of the foot washing; but John 13:3-7 does.

#3 Matthew 26:22, Mark 14:19 and Luke 22:24 all record that the atmosphere at that supper became that of
sorrow and strife; while John 13:23-25 reads, Now there was leaning on Yahushuas bosom one of His
disciples, whom Yahushua loved. Simon Peter therefore beckoned to him, that he should ask who it should
be of whom He spake. He then lying on Yahushuas breast saith unto Him, Master, who is it? The
atmosphere at this supper was a relaxed one.

#4 In Matthew 26:26, Mark 14:22 and Luke 22:19 Yahushua passes out the bread to them ALL; while in John
13:26-27 Yahushua only gives that bread (sop) to Judas.

#5 Matthew 26:26, Mark 14:22 and Luke 22:19 all use the word, artos, (#740 in Strongs) to identify the
bread eaten at that supper. John 13:18 does use this same word for bread, as spoken in prophecy (Ps. 41:9),
but in John 13:26, and 27 the bread that was eaten at this supper is the word, psomion, (#5596 in
Strongs) and is translated as sop not bread. Not once is this word used for the word bread in Matthew 26,
Mark 14 or Luke 22. Furthermore, the word, psomion, can nowhere be identified as being unleavened;
which demonstrates further that the supper in John 13 was before the Passover supper that is recorded in
Matthew 26, Mark 14 and Luke 22. This is what John 13:1-2 told us; its before the Passover. However, the
word that is used for the bread; which was eaten in Matthew 26, Mark 14 and Luke 22 IS identified as
being unleavened. In Luke 24:30 it is the 4th day of unleavened bread and the word, artos, (#740 in
Strongs) is used which was blessed by Yahushua Himself. Yahushua was without sin (2Cor. 5:21, Heb.
4:15, 1Pet. 2:22). He wouldnt have been passing out leavened bread and blessing it during the days of
unleavened bread.

#6 Matthew 26:27-29, Mark 14:23-25 and Luke 22:17-20 all make mention of the fruit of the vine; which they
all partook of, including Judas. In Luke 22:21 it can be noted that Judas was still with them even after the
fruit of the vine was divided among them in verse 17. However, John 13 makes no mention of the fruit of
the vine whatsoever.

#7 Neither Matthew 26, Mark 14 nor Luke 22 make any mention about Judas leaving during that supper; but
the supper which John 13 records does (vv. 27-30).

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#8 Matthew 26:14-16, Mark 14:10-11 and Luke 22:4-6 all record that it was BEFORE the upcoming supper
when Judas had conspired with the chief priests to betray Yahushua; while in John 13:30 it was NEARING
THE END of that supper when Satan entered into Judas to betray Yahushua.

#9 Matthew 26:17-19, Mark 14:12-16 and Luke 22:7-13 all make mention of the Passover being made ready
before they ate that supper; but in John 13 nothing is said about making ready the Passover. When John 13
makes mention about preparing for the feast it wasnt until near the end of that supper when they thought
Judas was going out to buy those things that they had need of against the feast (v.29). Clearly, if the supper
in John 13 was the Passover supper one would have bought what was needed for it before eating it, not
after.


Next I have listed some misconceptions that are thought by some to link the supper which is recorded in John 13 to
the last supper.


Misconceptions About These Two Suppers Being The Same Supper

The Prophecy About Judas Betraying Yahushua


The prophecy about Judas betraying Yahushua is recorded in (1) John 13:21-31, (2) Matthew 26:21-25 and Mark
14:18-21 and (3) Luke 22:21-23. This prophecy is thought, by some, to be given in a paralleled fashion. However,
within the chapters of Matthew 26, Mark 14, Luke 22 and John 13 Yahushua prophesied about his betrayal at least
three different times. When trying to put a parallel of when this prophecy is given it becomes evident that these
prophecies are not given in a paralleled fashion.



1st Time Prophecy Given About Judas


#1 The first time that Yahushua prophesied of His betrayal (within the chapters of Mt. 26; Mk. 14; Lk. 22; Jn. 13)
is found in John 13:21.


A. It can be noted that when Yahushua prophesied of His betrayal at this supper, it is BEFORE (a primary
preposition; fore, i.e. in front of, prior figuratively superior] to: Strongs #4253) the feast of the Passover
(Jn. 13:1-2). Therefore, this prophecy was given at a supper which was eaten before the Passover was eaten.

B. It can be noted in John 13:25 that only one said unto Him, ...Master, who is it?

C. It can be noted in John 13:26 that Yahushua identifies the person who was going to betray Him by saying, He
it is, to whom I shall give a sop...

D. It can be noted in John 13:1-2 that this supper, which they were partaking of, was before the Passover. This
prophecy was given before the emblems of His body and blood were introduced; therefore, the supper in John
13 makes no mention of the emblems whatsoever.




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2nd Time Prophecy Given About Judas


#2 The second time that Yahushua prophesied of His betrayal (within the chapters of Mt. 26; Mk. 14; Lk. 22; Jn.
13) is found in Matthew 26:21-25 and Mark 14:17-21.


A. It can be noted in Matthew 26:19-21 and Mark 14:16-18 that this prophecy was given during the time when
the Passover was being eaten.

B. It can be noted in Matthew 26:22 and Mark 14:19 that every one of them began to say unto Him, ...is it I?

C. It can be noted in Matthew 26:23 and Mark 14:20 that Yahushua identified the person who was going to betray
Him by saying, It is one of the twelve, that dippeth with Me in the dish.

D. Again, within these verses it can be noted that this prophecy is given before the emblems of His body and
blood were introduced. They were not introduced until Matthew 26: 26-29 and Mark 14:22-25.



3rd Time Prophecy Given About Judas


#3 The third time that Yahushua prophesied of His betrayal (within the chapters of Mt. 26; Mk. 14; Lk. 22; Jn. 13)
is found in Luke 22:21-23.


A. It can be noted in Luke 22:15-20 that the emblems, which represent the body and blood of the true Passover
Lamb (1Cor. 5:7) had already been passed out. This demonstrates that Yahushua prophesied again of His
betrayal after the Passover had been eaten.

B. It can be noted in Luke 22:23 that no one inquired of Yahushua who it was that was going to betray Him. They
inquired among themselves which of them it was that should do this thing.

C. It can be noted in Luke 22:21 that Yahushua identifies the person who was going to betray Him by saying,
...the hand of him that betrayeth me is with me on the table. Aside from everything else, this is further proof
that Judas was still with them after the emblems of Yahushuas body and blood were introduced. Judas did
partake of the fruit of the vine as well as the body of Messiah.

D. It can be noted in Luke 22:17-20 that now it is after the emblems were introduced.


The following should help clarify:


Comparing A, B, C And D In The Betrayal Prophecy


A

When we make a comparison of all the As it can be noted that when this prophecy was given it was not given at the
same time, in a paralleled fashion.

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In #1 A this prophecy was given BEFORE the Passover. (Jn. 13:1-2)

In #2 A this prophecy was given DURING the time when they ate the Passover. (Mt. 26:19-21;
Mk. 14:16-18)
In #3 A this prophecy was given AFTER the Passover meal had been eaten. (Luke 22:21-23)

B

When we make a comparison of all the Bs it can be noted that when this prophecy was given it was not given at the
same time, in a paralleled fashion.


In #1 B when this prophecy was given ONLY ONE said unto Him, ...Master, who is it? (Jn. 13:25)

In #2 B when this prophecy was given EVERY ONE of them said unto Him, ...is it I? (Mt. 26:22;
Mk. 14:19)
In #3 B when this prophecy was given NO ONE inquired of Him who it was.
They inquired among themselves which of them it was that should do this thing. (Lk. 22:23)

C

When we make a comparison of all the Cs it can be noted that when this prophecy was given it was not given at the
same time, in a paralleled fashion.


In #1 C Yahushua identifies the person spoken of in this prophecy by saying,
He it is, to whom I shall GIVE A SOP... (Jn. 13:26)

In #2 C Yahushua identifies the person spoken of in this prophecy by saying,
It is one of the twelve, that DIPPETH with Me IN THE DISH. (Mt. 26:23;
Mk. 14:20)
In #3 C Yahushua identifies the person spoken of in this prophecy by saying,
...the HAND OF HIM that betrayeth Me is with Me ON THE TABLE. (Lk. 22:21)

D

When we make a comparison of all the Ds it can be noted that when this prophecy was given it was not given at the
same time, in a paralleled fashion.


In #1 D it can be noted that this prophecy was given BEFORE
the emblems of Yahushuas body and blood were introduced. (Jn. 13:1-2)

In #2 D it can be noted that this prophecy was given BEFORE
the emblems of Yahushuas body and blood were introduced. (Mt. 26: 26-29;
Mk. 14:22-25)
In #3 D it can be noted that this prophecy was given AFTER
the emblems of Yahushuas body and blood were introduced. (Lk. 22:17-20)


It is a misconception to think that because Yahushua prophesied about His betrayal at the supper in John 13 that this
identifies that supper as being the last supper. Yahushua prophesied of His betrayal at least three different times
within the chapters which record these two suppers. This prophecy was not given only once, in a paralleled fashion.
126


The Prophecy About Peter Denying Yahushua


Here I have taken the prophecies about Peter denying Yahushua and have compared them with each other in the
same way that I compared the prophecies about Judas betraying Yahushua. I want to examine the prophecy that
Yahushua gave about Peter denying Him, because like the prophecy about Judas betraying Yahushua, some also
think that this prophecy is given in a paralleled fashion, and that this too is proof that the supper which is recorded in
John 13 is the same supper which is recorded in Matthew 26, Mark 14 and Luke 22. However, within the chapters of
Matthew 26, Mark 14, Luke 22 and John 13, Yahushua, on at least three different occasions, prophesies that Peter
will deny Him. The prophecy about Peter denying Yahushua is recorded in:


John 13:36-38, The cock shall not crow, till thou hast denied me thrice.

Luke 22:31-34, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.

Matthew 26:34-35, this night, before the cock crow, thou shalt deny me thrice.

And Mark 14:30-31, before the cock crow twice, thou shalt deny me thrice.



An interesting side note to all this is, after Yahushua was resurrected do you remember Yahushua asking Peter, three
times, Lovest thou me? (Jn. 21:15-17)



1st Time Prophecy Given About Peter


#1 The first time that Yahushua prophesied about Peter denying Him (within the above listed chapters) is found in
John 13:36-38.


A. Here it can be noted that this supper is BEFORE (a primary preposition; fore, i.e. in front of, prior
[figuratively superior] to: Strong's #4253), the feast of the Passover (John 13:1-2). Therefore, this prophecy
was prophesied at a supper before the feast of the Passover.

B. Here it can be noted that there is no day or night given telling when Peter will deny Him.

C. Here it can be noted that when Yahushua prophesied about Peter denying Him, Peter does not argue about the
matter.

D. In John 14:31 it can be noted that it is before they went out to the Mount of Olives.



2nd Time Prophecy Given About Peter


#2 The second time that Yahushua prophesied about Peter denying Him is found in Luke 22:31-34.


127

A. Here it can be noted that it was after the Passover supper when the emblems of Yahushuas body and blood
were introduced. (Lk. 22:13 shows when the Passover Supper was prepared)

B. Here it can be noted that now a day is given telling when Peter will deny Yahushua; it is this day.

C. Here it can be noted that Peter does not argue about the matter.

D. In Luke 22:39 it can again be noted that it is still before they went out to the Mount of Olives.



3rd Time Prophecy Given About Peter


#3 The third time that Yahushua prophesied about Peter denying Him is found in Matthew 26:34-35 and Mark
14:30-31.


A. Within these verses it can be noted that it too was after the Passover supper when the emblems of Yahushuas
body and blood were introduced. (Mt. 26:19 & Mk. 14:16 show when the Passover Supper was prepared)

B. Within these verses it can now be noted that not only is there a day given telling when Peter will deny
Yahushua; but also these verses are specific even to the night of when Peter will deny Yahushua; this night.

C. Within these verses it can be noted that this time Peter does argue that he will not deny Yahushua even though
he should die with Him.

D. In Matthew 26:30 and Mark 14:26 it can be noted that this time when this prophecy was given; it was after
they had already gone out into the Mount of Olives.


Next I have made a comparison of A, B, C and D to clearly illustrate the differences listed above.



Comparing A, B, C And D In The Prophecy Of Peters Denial


A

When we compare all the As it can be noted that when this prophecy was given it was not given at the same time, in
a paralleled fashion.


In #1 A this prophecy was given BEFORE the Passover supper. (Prophecy given in Jn. 13:36-38, a supper
before the Passover Jn. 13:1-2])

In #2 A this prophecy was given AFTER the Passover supper. (Prophecy given in Lk. 22:31-34,
Passover made ready in Lk. 22:13)

In #3 A this prophecy was given AFTER the Passover supper. (Prophecy given in Mt. 26:34-35; Mk.
14:30-31, Passover made ready in
Mt. 26:19 & Mk. 14:16)

128

B

When we compare all the Bs it can be noted that when this prophecy was given it was not given at the same time, in
a paralleled fashion.


In #1 B when this prophecy was given, NO DAY OR NIGHT was given
of when this would happen. (Jn. 13:36-38)

In #2 B when this prophecy was given, THE DAY was given
when this would happen. (Lk. 22:31-34)

In #3 B when this prophecy was given, THE DAY & NIGHT were given
when this would happen, before the cock would crow, twice. (Mt. 26:34-35; Mk. 14:30-31)


C

When we compare all the Cs it can be noted that when this prophecy was given it was not given at the same time, in
a paralleled fashion.


In #1 C when this prophecy was given, Peter gives NO ARGUMENT. (Jn. 13:36-38)

In #2 C when this prophecy was given, Peter gives NO ARGUMENT. (Lk. 22:31-34)

In #3 C when this prophecy was given, Peter ARGUES VEHEMENTLY. (Mt. 26:34-35; Mk. 14:30-31)


D

When we compare all the Ds it can be noted that when this prophecy was given it was not given at the same time, in
a paralleled fashion.


In #1 D when this prophecy was given, it was BEFORE (Prophecy given in Jn. 13:36-38, left
they went out to the Mount of Olives. from where he supped in Jn. 14:31)

In #2 D when this prophecy was given, it was BEFORE (Prophecy given in Lk. 22:31-34, went
they went out to the Mount of Olives. out to the Mount of Olives in Lk. 22:39)

In #3 D when this prophecy was given, it was AFTER (Prophecy given in Mt. 26:34-35;
they had went out into the Mount of Olives. Mk. 14:30-31, went out to the Mount
of Olives in Mt. 26:30; Mk. 14:26)


It is clearly established that these prophecies were not given at the same time, in a paralleled fashion. Therefore, just
because John 13 records the prophecy of Peter's denial; that doesn't establish John 13 to be the same supper that
Matthew 26, Mark 14 and Luke 22 are speaking of. Yahushua prophesied of Peter's denial at least three different
times within the chapters that record these suppers. It is a misconception to think that because Yahushua prophesied
about Peter denying Him in John 13 that this identifies that supper as being the last supper. This Prophecy was not
given only once, in a paralleled fashion.

129

Appendix 8
10 Days In Sequence (Abib 8 17)


This section is included in this treatise mostly as a bonus, but it is necessary because it helps establish the fact that
the supper which is recorded in J ohn 13 is not the same meal that was eaten it Matthew 26, Mark 14, and Luke
22.

Because there are Scriptures that are parallel to each other it is possible to trace each day in sequence from 6 days
before the Passover up to the day of the resurrection, and it is possible to give each day a datebecause a date can be
established from the starting point, six days before the Passover (Jn. 12:1), the day is established from the ending
point, the first day of the week. (Jn. 20:1; Lk. 24:1)

With this information it is established that Abib 14, the day our savior died, was on a Thursday, and that the day of
his resurrection was on a Sunday (the first day of the week). If you would like further information on this subject
just ask for the document I have put together on this subject called, Scriptural Evidence Shows Our Savior Died On
A Thursday, and a copy of it will be emailed to you free of charge.

In the chart below it shows that with the use of parallel Scriptures a timeline is able to be drawn out which shows the
time from six days before the Passover (Jn. 12:1) to the 17th of Abib, which is established to be on the first day
of the week. (Jn. 20:1; Lk. 24:1)

The day and date of each day is able to be established because from the time that is established as being six days
before the Passover in John 12:1 (Abib 8) ten days in sequence are mapped out by using parallel Scriptures, and the
tenth day is established as being the first day of the week (Jn. 20:1; Lk. 24:1). Furthermore, because it is
established that Yahushua died on the 14th of Abib; BOTH, THE DAY OF THE WEEK AND THE DATE OF
THE MONTH ARE DETERMINED, which establishes that the day when our savior died was on a Thursday.



Chart:

Each Day In Sequence From 6 Days Before The Passover (Abib 8)
To The 17th Of Abib (The First Day Of The Week)



Jn. 12:1 Six days before the passover Positively Identified (Fri. Abib 8)
Jn. 12:2-11 The next day in sequence Highly Likely (Sat. Abib 9)
Jn. 12:12-19; Mk. 11:7-11 The next day in sequence Positively (Sun. Abib 10)
Mk. 11:11-19 The next day in sequence Positively (Mon. Abib 11)
Mt. 26:1-13; Mk. 11:19-14:9 Passover After two days (v.1) Positively Identified (Tue. Abib 12)
Mt. 26:14-16; Mk. 14:10-11 The next day in sequence Highly Likely (Wed. Abib 13)
Mt.26:17-27,61;Mk.14:12-15:47 Our Saviors sacrifice on Abib 14 Positively Identified (Thur. Abib 14)
Mt. 27:62-66; Lk. 23:56a The next day in sequence, Abib 15 Positively Identified (Fri. Abib 15)
Lk. 23:56b The next day in sequence Highly Likely (Sat. Abib 16)
John 20:1; Lk. 24:1, 15-21 The 1st day of the week & Positively Identified (Sun. Abib 17)
3rd day since our savior died Positively Identified (Sun. Abib 17)



130

The Next Day One After The Other
& Even And Morning Shows Sequence


Again, please note that the Scriptures chart out each day in sequence from the 8th of Abib to the 17th of Abib. This
is established from Scripture informing us that the next day has arrived, or that an evening and morning has come or
gone. Some blanks do need to be filled in, such as the date for Passover day, but with days such as that the date is
clearly established. Passover is on the 14th! So there really is no guessing about that date and by simple reasoning
other dates can be established such as the date when Satan entered into Judas in John 13. The date of the 13th is
given to that day because in John 13:1 it is established that it is, before the feast of the passover, and this fact, that
Satan entered into Judas before the Passover, is collaborated in Luke 22:3-6 and Mark 14:10-11. There is no
mistaking it, Satan entered into Judas before the 14th of Abib, but how many days before Abib 14? CLEARLY
IT WAS IN-BETWEEN THE TIME THAT WAS TWO DAYS BEFORE THE PASSOVER AND PASSOVER
DAY ITSELF (Mk. 14:1-12). Thus, it is not a stretch of the imagination to say it happened on the 13th of Abib.

A partial quote from the listed verses of Scripture from the chart above shows each day in sequence:

Yahushua six days before the passover came to Bethany Jn. 12:1 Abib 8, Fri
There they made him a supper (suppertime starts a new day) Jn. 12:2 (-11) Abib 9, Sat
On the next day (Mk. 11:7-11 is parallel to Jn. 12:12-19) Jn. 12:12 (-19) Abib 10, Sun
eventide ends the previous day, the morrow is the next day Mk. 11:11-12 (-19) Abib 11, Mon
even ended another day and the morning is the next day Mk. 11:19-20 (-14:9) Abib 12, Tue
Then entered Satan into Judas early on the 13th (Jn.13:2,27;Lk.22:3-6 is parallel) Mk. 14:10-11 Abib 13, Wed
the day the passover must be killed(Mk.14:12-15:47;Mt.26:17-27:61 parallel)Lk.22:7(-23:55) Abib 14, Thur
the next dayPharisees cameunto Pilate & spices prepared Mt.27:62 (-66); Lk.23:56a Abib 15, Fri
and rested the sabbath day according to the commandment. Lk. 23:56b Abib 16, Sat
the first day of the weekthey camebringing the spices(Mt.28:1;Mk.16:1-2;Jn.20:1)Lk.24:1 Abib 17, Sun
to day is the third day Lk. 24:21 Abib 17, Sun


Please note that Mark 11:7-11 are parallel Scriptures to John 12:12-19. Although John does not go on to list the next
day in sequence, Mark does. From here Mark is used up unto where another parallel Scripture is found in Luke.
From here Luke is the one that goes on to show each day in sequence up to the 17th.

John 12 starts out with Six days before the passover (Abib 8) and lists 3 days in sequence: Abib 8 Abib 10 (Jn.
12:1-19). From this we know that Mark. 11:7-11 is Abib 10 because these Scriptures are parallel to John 12:12-19.

Mark then lists 3 more days in sequence, Abib 11 Abib 13 (Mk. 11:11 14:11). From this we know that Luke
22:3-6 is Abib 13 because these verses of Scripture are parallel to Mark 14:10-11.

Luke then lists 3 more days in sequence, Abib 14 Abib 17 (Lk. 22:7 24:1). And with this we are able to line up
the day of the week with the date of the month because Luke not only brings us up to Abib 17 but Luke informs us
that this is the first day of the week. Thus:

Abib 17 is Sunday, the 1st day of the week Abib 12 is Tuesday, the 3rd day of the week
Abib 16 is Saturday, the 7th day of the week Abib 11 is Monday, the 2nd day of the week
Abib 15 is Friday, the 6th day of the week Abib 10 is Sunday, the 1st day of the week (Palm Sunday)
Abib 14 is Thursday, the 5th day of the week Abib 9 is Saturday, the 7th day of the week
Abib 13 is Wednesday, the 4th day of the week Abib 8 is Friday, the 6th day of the week


It is obvious to me that this is all by design. Yahweh had this timeline placed in the Scriptures so these dates can be
established. It is unlikely that Yahweh would leave holes in this timeline. That would allow the dates to be
manipulated. Praise Yahweh for his brilliant insights.