deinedomain.tld

[Ria Tameg]

Do we find worship taking place on the fourth day? No.
Do we find worship taking place on the first day (Gen.1:1) Yes.

Worship took place in the beginning

Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. When the morning stars sang together [= worship], and all the sons of G-d shouted for joy [= worship]? Job.38:4 .7

In Job we see that worship took place in Gen.1:1, when the earth was created. Once again, the scriptures support the understanding, that the moon was created in the beginning along with the heavens and earth. No worship took place on the 4th day when many erroneously suppose that the moon was created. It was a workday, not a New Moon worship day.

In Job we‘ re told the morning stars sang together when the foundations of the earth were laid. The stars of Job.38:7a, kokab, are described by the same Hebrew word as the stars of Gen..1:14-16. How can the stars be singing when the foundation of the earth was laid (Gen.1:1) if the stars had not been created till the fourth day?

In the beginning G-d created the heaven and the earth Gen.1:1

The word beginning denotes time.

You cannot have the first day of the month or the first three days of creation, which are time related events, without planetary motion.

Time has always been kept by the sun, moon and stars.

So, since time began with the creation of the heavens and earth („In the beginning“) then it stands to reason that the sun, moon and stars were in place at that time (altough the sun was not lit till the next day).

The first day of every biblical months is the New Moon Day (Rosh Codesh). You cannot have a first day of the first „month“ without a moon (the English word „month“ is derived from the word „moon“).

This should reasonably demonstrate that the moon was created on the first day, not the fourth day.

When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; Ps.8:3

Here we are told that the moon and the stars, the work of G-d‘s fingers were ordained together when He created the heavens in Gen.1:1. By definition, the heavens include the sun, moon and stars.

The hebrew word for „ordain“, kun, means to prepare, fashion or bring into being.

This passage implies that the moon as well as the stars were ordained together at the laying of the foundation of the earth (Job.38:4a .7a).

And G-d said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: Gen.1:14

Separate according to Elohim‘s word in Gen.1:14, the lights in the heavens (the sun and the moon) were appointed to separate the light from the darkness (Gen.1:14).

To have anything separate the day and night other than the sun and the moon would be to contradict Genesis 1:14 which tells us the sun and moon were ordained for that purpose.

...let them (plural) Gen.1:14

Everything must be established by two or three witnesses (Deut.17:6; Mt.18:16).

Determining the weekly Sabbaths by counting every 7 days (by the sun) is to have onnly one witness (i.e. sun) contrary to scripture.

However, having both the sun and the moon meets the scriptural requirement of two witnesses.

And G-d made two great lights; the greater light [sun] to rule [govern] the day, and the lesser light [moon] to rule [govern] the night: Gen.1:16a

Gen.1:16 states that the greater light (the sun) was to govern the Days and the lesser light (the moon) was to govern the Nights.

The sun is an integral part of the of what constitutes a day since it governs the day.

How can you have the first three days of the first month without the sun governing and not contradict Gen.1:16?

The sun and the moon were created in beginning, not the fourth day. Their time keeping purposes were revealed or made known on the fourth day.

And the evening and the morning were the first day ...the second day …the third day. Gen. 1:5b .8b .13b

Three days could not have passed before the sun and moon were created. If the moon was created on the fourth day, as some suppose, that would mean that the fourth day is a New Moon day or the beginning of a new Month. This, of course, would be impossible, because you cannot have the first month underway for three days and nights if the sun and the moon which defines the days and nights did not come into being till the fourth day. Therefore, we can reasonably conclude the moon was created in the beginning (Gen.1:1).


Some speculate that the moon was created the fourth day reflecting a fourth day‘s phase. Elohim makes all things new. He does not create a moon in its fourth day phase implying there was a first day phase even though it never existed. This would serve only to add confusion upon confusion.

The light of the first three days was not the glory of YHVH. The whole creation week was focused on what Elohim created in the natural or physical realm.
To substitute spiritual light (Glory of YAH) for natural light (sun) for the first three days does not make sense and violates every principle of good hermeneutics (interpretation of scripture).

G-d‘s glory is not subject to the laws of physics like the sun is. His glory does not turn on during the day and turn off during the night according to the revolution of the earth. G-d‘s glory did not have to be created (Gen.1:5) or commanded to turn on as if it was previously turned off. G-d and His glory are inseparable. If G-d was in existence so was light of His Glory before He commanded

Let there be light: Gen.1:3b

When Elohim‘s Glory is present there is no night or darkness (Rev.22:5). Since night (darkness) was obviously in existence for the first three days/night cycles of creation, the Glory of YHVH could not have been the light for the first three days of creation because darkness was present. Those that maintain that the moon was created on the fourth day are saying that the moon was reflecting the Glory of G-d for the first three nights which is absurd.

Elohim (i.e. His Glory/light or the light of the Lamb) has no darkness in Him per 1 Jhn.1:5. However, the transition periods (evening and morning) between day and night is a mixture of both darkness and light. Therefore, it cannot be the Glory of YAH because that would require mixing G-d‘s light with darkness to create the transitions periods (evening and morning) for the first three days of creation. Elohim does not condone mixture.

[Ria Tameg]

YHVH has put in place a dynamic mechanism for keeping time, an Earth that rotates! When you travel eastward around the globe, traveling into the Sun, you are actually shortening your days so that an additional sunrise and sunset take place in relationship to people who stay at home’s time. When you travel westward around the globe, traveling away from the Sun, you are actually lengthening your days so that you loose a sunrise and sunset in relationship to people, who stay at home’s time. Meanwhile, people who stay at home time remains unchange for them.

This natural phenomenon creates a huge problem for the ‘unbroken chain of 7 Day weekly cycles’ theory.

You cannot circumnavigate the globe of the Earth without either gaining or loosing time in relationship to a fixed location. Circumnavigate the globe and you will either gain a sunrise and sunset or lose a sunrise and sunset depending upon whether you headed East or West. It is a problem which has no fix in a world where time is kept according to ‘an unbroken chain of 7 Day weekly cycles’ and you reckon days according to sunrises and sunsets!

Although the same reality exists in the Lunar Sabbath method of time reckoning it is corrected at the end of each and every month when the New Moon Day resets the weekly cycle and brings everyone back in harmony regardless of your travels around the world. In other words we must throw away the 'unbroken chain of 7 day weekly cycles' and look up to the heavens to mark time. If we do that we will all eat the Passover together on Day 14/Month 1 according to THE MASTER’S CLOCK!

Are you certain you want to float your boat on a sea of an 'unbroken chain of 7 day weekly cycles’ which supposedly extend all the way back to the beginning of creation?

[Ria Tameg]

Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit? Amos 8:5

Is Amos a reference to the 1st day of the 7th month being the day of trumpets?

While Skeptics may insist otherwise, Amos actually does not mention anything about the feast of Trumpets. Nor does Amos have anything to do with a fall feast.

These oppressors were eager for the monthly festivals and the weekly Sabbaths to end, so they could get back to work cheating their fellow countrymen in order to make big profits. Some were anxious to enslave the needy in their debt so they could control them and use them for their own selfish ends.

Archaeologists have found at Tirzah the remains of shops from the eight century B.C. that contain two sets of weights: one for buying and one for sellinig. Tirzah was the first capital of Israel (1 Kings 14:17 .15:21 .33 et al)

Thou shalt not have in thy bag divers weights, a great and a small. Thou shalt not have in thine house divers measures, a great and a small. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the Lord thy God giveth thee. Deu.25:10-13

Divers weights, and divers measures, both of them are alike abomination to the Lord. Even a child is known by his doings, whether his work be pure, and whether it be right. Prov.20:10-11



Merchandising (Buying and Sellling) was their priority, not worhshipping. Profit was their deity, and they willingly sacrificed more important things for it. People who focus intently on what they will do after worship is over do not engage in true worship or enter into the spirit of worship.

What the law forbids is the practice of employing a double set of stones or weights and different ephahs or dry measures, one used for buying and the other used for selling.

The prophets of Israel accused the merchants of cheating people with dishonest scales, bags of deceits, and “making the ephah small and the shekel great”

He is a merchant, the balances of deceit are in his hand: he loveth to oppress. Hos.12:7

Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? Shall I count them pure with the wicked balances, and with the bag of deceitful weights? Micah 6:10-11

Those who insist that this (Above) scripture is referring to the 7th Month are also saying that Israel only defiled one specific Sabbath a year, as the Sabbath occured weekly?

And one New moon per year, as we know New Moon is every month. Israel bad attitudes were manifested in all New Moons, not just the one in the 7th month. How do we know?

The rebuke is for buying and selling on both New Moon day and Sabbath day. All Sabbaths and all New Moons are being spoken of here not just one. The seventh new moon is not in the summer, it is in the autumn. If you read Amos 8:5 in context (meaning start reading in verse 1) you will discover the season Amos was writing in, and it is not the first day of the seventh month. It is apparent that normal commerce ceased on all new moon days, not just the seventh new moon.

No where in Amos implies or mention anything in verbatim of the word seventh month. Also New moons and Sabbaths are tied into the covenant, so if the Most High spoke of them then its a choice whether his people observe them or not, considering one cannot do without the other

My covenant will I not break, nor alter the thing that is gone out of my lips. Ps.89:34

Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. Ex.31:16

As in one cannot separate the Sabbath from the New moon, cuz it is the New moon that dictates the Sabbath as instructed in Genesis 1:14 on how to observe the days of the years by the lights of the heavens.

[Ria Tameg]

Here in the book of the prophet Amos (remember Isaiah 8:20 and Matthew 5:17) we have a very clear, concise Scripture showing that the day of the New Moon was not one in which the Israelites bought, and thus a day in which they did not sell either.

Likewise the people of the land shall worship at the door of this gate before the Lord in the sabbaths and in the new moons. Ez.46:3

Interestingly enough, much like the Ezekiel passage, the New Moon is mentioned in the exact same context of no buying,

selling, trading, etc. with the weekly Sabbath. We can conclude that it is a complimentary Scripture to the passage in Ezekiel, further corroborating that the New Moon was not one of the six ordinary working days in ancient times.

In spite of verses as these, there are still some who insist that no such interpretation should be sought for. They argue that Amos 8:5 is not sufficient to teach us that buying and selling are prohibited on the day of the New Moon. They believe that we must have a specific command in the first five books of Scripture (Torah) that commands against gainful or commercial employment on the New Moon. They reason that the only New Moon in the Torah on which buying and selling is prohibited is the 7th New Moon, known in Hebrew as Yom Teruah (Leviticus 23:23-25).

Once again, we see that instead of accepting the passage in Amos for what it says, many have attempted to state something to the effect that the New Moon in Amos is none other than the Day of Trumpet Blasts (Yom Teruah). While this is a noble effort on their part to understand the verse of Amos, they are incorrect because of the following points.

First, the passage does not say nor imply that it was Yom Teruah, it simply states it as the New Moon, much akin to Ezekiel 46:1-3 and Isaiah 66:22-23.23 Secondly, passages as Leviticus 23:24, Numbers 29:1, Ezra 3:6, and Nehemiah 8:2 all refer to the Day of Trumpet Blasts by using the terminology, "the first day of the seventh month" or "in the seventh month on the first day of the month."

Never is the day of trumpets identified by the simple phrase rosh chodesh, or in English, New Moon. Those in opposition may point to Amos as the sole mentioning of the day in this way, but the Amos passage is not one in which to base this on, as it is the passage under consideration and debate. Notice the following chart in light of what we have just considered, and see which category the New Moon in the book of Amos falls best under without force fitting anything into the text



In examining the verses in the aforementioned chart, which column does the passage in Amos 8:5 fit best under?

[Ria Tameg]

Wir lesen im zweiten Buch Könige von einer Frau, die ein Kind hatte, das sich auf dem Feld verletzt hatte. Die Frau sagte zu ihrem Mann:

ich will schnell zu dem Mann G-ttes gehen, 2.Kö.4,22b

Und er sagte,

Warum gehst du heute zu ihm? Es ist doch weder Neumond noch Sabbat! 2.Kö.4,23b

Der Mond und der Sabbat liegen dicht beieinander.

In Hesekiel ist die Rede davon, daß das Tor des inneren Vorhofs, das nach Osten gerichtet ist, während der sechs Werktage geschlossen sein wird, aber am Sabbat und am Tag des Neumonds wird es offen sein. Dort wird der Neumond im gleichen Zusammenhang wie der Sabbat erwähnt, und er ist von den sechs Werktagen getrennt und verschieden

So spricht G-tt, der Herr: Das Tor des inneren Vorhofs, das gegen Osten sieht, soll während der sechs Werktage geschlossen bleiben; aber am Sabbattag und am Tag des Neumonds soll es geöffnet werden. Hes.46,1

Man kann Yhvhs wöchentlichen Termin nicht in einem von Menschen gemachten Kalender finden, genauso wenig wie man Yhvh's Jahr, Monat, Tag und Stunde in einem von Menschen gemachten Kalender finden kann. Man muß sich an seine Kalenderberechnung halten.

Im ersten Buch Mose sieht man, daß Yhvh die großen Lichter nicht nach einem julianischen Kalender, nicht nach einem gregorianischen Kalender und nicht nach einer Woche von Sonntag bis Samstag bestimmt hat

Und G-tt sprach: Es sollen Lichter an der Himmelsausdehnung sein, zur Unterscheidung von Tag und Nacht, die sollen als Zeichen dienen und zur Bestimmung der Zeiten und der Tage und Jahre, und als Leuchten an der Himmelsausdehnung, dass sie die Erde beleuchten! Und es geschah so. Und G-tt machte die zwei großen Lichter, das große Licht zur Beherrschung des Tages und das kleinere Licht zur Beherrschung der Nacht; dazu die Sterne. 1.Mo.1,14-16

Wir sollten also in der Lage sein, die 7-Tage-Woche nach dem Kalender zu finden, den Yhvh uns im Buch der Anfänge, im ersten Buch Mose, gegeben hat.

[Ria Tameg]

Let's take a look at the verse in John

Because it was the preparation day - for that Sabbath [sabbaton] was a high feast day - the Jews therefore asked Pilate, so that the bodies would not remain on the cross during the Sabbath [sabbaton], that their legs might be broken and they might be taken down. John 19:31 KJV
Οἱ οὖν Ἰουδαῖοι ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῷ σαββάτῳ [sabbaton] ἐπεὶ παρασκευὴ ἦν ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνου τοῦ σαββάτου [sabbaton] ἠρώτησαν τὸν Πιλᾶτον ἵνα κατεαγῶσιν αὐτῶν τὰ σκέλη καὶ ἀρθῶσιν

The Greek word is used for Sabbath is sabbaton (#G4521), a transliteration of the Hebrew shabbathon (#H7677). This word was adopted from Hebrew into Greek. As a transliteration, it has the same meaning as the Hebrew word from which it is derived.


There are three annual biblical appointments (moedim) that are not considered shabbathon. Two of these occur in the spring. The 1st and 7th days of Chag HaMatzot (Feast of Unleavened Bread) are NOT called shabbathon. It is worth noting that preparing food is permitted on these days - presumably for this reason they are never referred to as "complete rest days".

The word shabbathon occurs in the description of the day 7/week, the four holy feast days of the month 7 and the national Sabbath Israels (Sabbatical year).

In total it occurs 11 times in 10 verses:

And he said unto them, This is that which the Lord hath said, To morrow is the rest of the holy sabbath unto the Lord: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. Ex.16:23 (day 7/week)

Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever doeth any work in the sabbath day, he shall surely be put to death. Ex.31:15 (day 7/week)

Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the Lord: whosoever doeth work therein shall be put to death. Ex.35:2 (day 7/week)

It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. Lev.16:31 Day of Atonement (Day 10/Month 7 = Day 2/Week)

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 the Lord in all your dwellings. Lev.23:3 (day 7/week)

Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation. Lev.23:24 Feast of Trumpets (Day 1/Month 7 = New Moon 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 even unto even, shall ye celebrate your sabbath. Lev.23:32 Day of Atonement (Day 10/Month 7 = Day 2/Week)

Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Lev.23:39 Feast of Tabernacles (day 15 and day 22/month 7 = day 7/week)

But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. Lev.25:4 seventh year (sabbatical year)

That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. Lev.25:5 seventh year (sabbatical year)

Exactly these days are also listed in the BDB Hebrew Dictionary:

A. of the weekly Sabbath
B. of the Feast of Trumpets
C. Day of Atonement
D. the first and last day of the Feast of Tabernacles
E. Sabbatical year
Source

This shows that day 7/week and the Feast of Unleavened Bread fall on one and the same day, because if the High Sabbath is called a sabbaton, it is because day 7/week is a sabbaton (A), but not the feast day. All other possibilities (B-E) are ruled out.

The shabbathons are those appointed times which depict the Messianic Age. The primary intent and meaning of the word shabbathon apparently is to indicate the complete rest of the Messianic Age. As such, Elohim draws our attention to this by requiring a complete rest on those days and years. By ceasing from all our work, even from preparing food, we are better able to hear and respond to the proclamation of the coming of the Age of Righteousness with Messiah as the king of all the earth.

[Ria Tameg]

While the Masoretic Text (MT) remains the basis for translating the O.T. this day, the Septuagint (LXX) is the translation of the Hebrew Bible into Greek.

However, many O.T. quotations by the apostles come directly from the LXX, which is also reflected in their writings.

Example:

Prov.3:34 in connection with James 4:6; 1 Pe.5:5
Surely the scornful He scorns, but to the humble gives grace Prov.3:34 MT
The Lord resists the proud; but he gives grace to the humble. Prov.3:34 LXX

G-d resisteth the proud, but giveth grace unto the humble. James 4:6 KJV
for G-d resisteth the proud, and giveth grace to the humble. 1 Pe.5:5 KJV


Wickipedia writes
Many of the Old Testament quotations found in the New Testament are taken from the Septuagint, with variations in detail often indicating that the writers were quoting from memory. Since much of early Christianity emerged from Greek-speaking Judaism (the so-called Hellenists; cf. Acts 6), it is not surprising that the Old Testament was mostly quoted from the Septuagint by New Testament writers. Also most of the church fathers quoted the Old Testament according to the Septuagint, because only a few church fathers were able to speak Hebrew at all.
Source: https://de.wikipedia.org/wiki/Septuaginta

The statement that there were not two Sabbaths in the week of the crucifixion, the great Sabbath and days later the weekly Sabbath, but the weekly Sabbath coincides with the Feastday on the 15th and then the next was again on the 22nd, is confirmed by the Septuagint.

In Lev.23:11 .15 we read

"and he shall lift up the sheaf before YHVH, to be accepted for you. On the morrow of the first day the priest shall lift it up...And ye shall number to yourselves from the day after the sabbaths, from the day on which ye shall offer the sheaf of the heave-offering, seven full weeks. Lev.23:11 .15 LXX


In his attempt to illustrate that the sheaf of sheaves must be brought on the morning after the weekly Sabbath according to Lev.23:15, Dr. Samuele Bacchiocchi, an Italian theologian, came to the conclusion that the Septuagint must contradict itself in the translation of the two verses. What he did not understand at the time was the biblical calendar model in which the day 7/week falls on the 8th, 15th, 22nd and 29th of each month.

In G-ds Feasts in Scripture and History, Part 1, p.168 Bacchiocchi writes

we already saw how the Septuagint translates v.11 in the following way: The priest shall wave the omer on the morning after the first day (of unleavened bread). On the one hand, the Septuagint seems to affirm the holy day (meaning the first day of unleavened bread) in v.11 as a Sabbath then linguistically imply in v.15 that this Sabbath is a seventh-day sabbath.
See: https://de.wikipedia.org/wiki/Samuele_Bacchiocchi

In reality, it appears that the scholars who translated the Septuagint understood, that the 15th day of the first month of each year was a weekly Sabbath, which is in complete harmony with Ex.13:6.


The Septuagint shows the importance given to the 15th day as an annual feast day and weekly Sabbath. It is in complete agreement with the Creators calendar.


Here are six other translations, each confirming in its own way that the First of Unleavened annually coincides with the weekly Sabbath

1) Septuagint Translation by Sir Lancelot C. L. Brenton 1851.
(On the morrow of the first day, verse 11...from the day after the sabbath, verse 15)

2) NETS Bible 2009
(On the day after the first, verse 11...from the day after the sabbaths, verse 15 translates the word Sabbath as shabbathown, LXX: σαββάτων)

3) Charles Thomson 1808
(On the morrow after the first day, verse 11...That from the morrow of these sabbaths, verse 15 translates the word Sabbath as shabbathown, LXX: σαββάτων)

4) Tur-Sinai translation 1954
('Sabbath', verse 11. Sabbath with apostrophe to indicate that this is a special Sabbath)

5) Targum, first published 1862
(After the first festal day of Pascha (or, the day after the feast-day of Pascha), verse 11...after the first feast-day of Pascha, verse 15)

6) Martin Buber 1929
(from the morning after the feast, verses 11 and 15)

[Ria Tameg]

Don't miss the last part of my analysis.

Are there two consecutive Sabbaths (back-to-back Sabbaths) during the Days of Unleavened Bread?

I don't think so for the following reasons.

The little word until (#H5704 'ad') in biblical texts always indicates a change or shift in the situation or events being described. This grammatical rule also applies to other languages.

Just as the 15th day of the biblical month is the 7th day of the week, so inevitably the 22nd day of the month is the 7th day of the week.

In the second book of Moses it says

Seven days shall ye eat unleavened bread; even the first 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 KJV

Here the instruction is given to eat unleavened bread for 7 days, i.e. on the 8th day this commandment no longer applies.

When are the days of unleavened bread?

And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord: seven days ye must eat unleavened bread. Lev 23:6 KJV

Starting from the 15th day of the month, the 7 days end at the end of the 21st day of the month.

The word until indicates the change:

until the seventh day Ex 12:15

15 day/month = day 7/week
16 Day/month = day 1/week
17 Day/month = day 2/week
...
21 Day/month = day 6/week
22 day/month = day 7/week

The 22nd day of the month is the end of the Days of Unleavened Bread, is the 8th day from the 15th day and at the same time the 7th day of the week.


If I apply the principle of the seventh day = seventh day of the week in Exodus 12:15-16 and Exodus 13:6,

Seven days thou shalt eat unleavened bread, and in the seventh day (of the week = 15th day of the month) shall be a feast to the Lord. Ex 13:6 KJV

Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day (the 7th day of the week = 22nd day of the month; the word until indicates the change, it cannot be the 7th day of Unleavened Bread, as this day itself is part of it), that soul shall be cut off from Israel. And in the first day (15) there shall be an holy convocation, and in the seventh day (22) 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 12:15-16 KJV


then I must also apply it in Lev 23:8 and Deut 16:8.

And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord: seven days ye must eat unleavened bread. In the first day ye shall have an holy convocation: ye shall do no servile work therein. But ye shall offer an offering made by fire unto the Lord seven days: in the seventh day (the 7th day of the week = the 22nd day/month) is an holy convocation: ye shall do no servile work therein. Lev 23:6-8 KJV

And thou shalt roast and eat it in the place which the Lord thy G-d shall choose: and thou shalt turn in the morning, and go unto thy tents. (In the morning is the 16th day, the 2nd day of Unleavened Bread, from then on there are 6 more days! 16/17/18/19/20/21, therefore the following verse says:) Six days thou shalt eat unleavened bread: and on the seventh day (the 7th day of the week = 22nd day/month) shall be a solemn assembly to the Lord thy G-d: thou shalt do no work therein. Deut. 16:7-8 KJV

In all four cases, the seventh day would then refer to the seventh day of the week, not to the last day of Unleavened Bread, i.e. the feast assembly would then fall on the 22nd day/month, the seventh-day Sabbath, the 8th day counted from the 15th day, and not on the 7th day of Unleavened Bread.

The biblical calendar would therefore look like this:

15 Day 1 UB weekly Sabbath (miqra/chag)
16 Day 2 UB
17 Day 3 UB
18 Day 4 UB
19 Day 5 UB
20 Day 6 UB
21 Day 7 UB
22 Day weekly Sabbath (miqra)

chag, Hebrew: feast (#H2282)
miqra, Hebrew: assembly or proclamation (#H4744)

To avoid misunderstandings: In Deut. 16 the festival sacrifices are obviously described, the sacrifices offered on the fifteenth day, the so-called chagiga, the Passover oxen that were to be eaten in the holy place, and not the Passover lamb (which had already been eaten the evening before).

In addition, the same principle can also be found in Numbers 28:17-25, where it says

And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten. In the first day (15) shall be an holy convocation (weekly Sabbath); ye shall do no manner of servile work therein: But ye shall offer a sacrifice made by fire for a burnt offering unto the Lord; two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish: And their meat offering shall be of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram; A several tenth deal shalt thou offer for every lamb, throughout the seven lambs: And one goat for a sin offering, to make an atonement for you. Ye shall offer these beside the burnt offering in the morning, which is for a continual burnt offering. After this manner ye shall offer daily, throughout the seven days (15, 16, 17, 18, 19, 20, 21), the meat of the sacrifice made by fire, of a sweet savour unto the Lord: it shall be offered beside the continual burnt offering, and his drink offering. And on the seventh day (22) ye shall have an holy convocation (weekly Sabbath); ye shall do no servile work. Numbers 28:17-25 KJV

The Bible commentary Treasure of the Scripture Knowledge refers under the indication "on the seventh" to Exodus 12:16, 13:6; Leviticus 23:8 and thus to the Bible passages listed above.

[Ria Tameg]

When Jews speak of the seventh day, they usually associate this day with the weekly Sabbath.

It is not difficult to see that the two verses concerning Day 7/month 1 and Day 8/month 7 are almost identical in Hebrew, whereby day 8/month 7 in the biblical lunar week calendar falling annually on a weekly day of rest, known as the seventh day or Sabbath day

But ye shall offer an offering made by fire unto the Lord seven days: in the seventh day is an holy convocation: ye shall do no servile work therein. Lev.23:8 KJV
וְהִקְרַבְתֶּם אִשֶּׁה לַיהוָה שִׁבְעַת יָמִים בַּיּוֹם הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ

Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. Lev.23:36 KJV
שִׁבְעַת יָמִים תַּקְרִיבוּ אִשֶּׁה לַיהוָה בַּיּוֹם הַשְּׁמִינִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם וְהִקְרַבְתֶּם אִשֶּׁה לַיהוָה עֲצֶרֶת הִוא כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ

Day 8/month 7 is explicitly designated as shabbathon; it coincides annually with the weekly day of rest

Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: ... on the eighth day shall be a sabbath [shabbathon]. Lev.23:39 KJV

Both (Day 7/month 1; Day 8/month 7) command an offering by fire to the Lord for seven days.
Both mention a holy convocation on this day.
Both forbid servile work on this day.
Both falling on the 22nd/month and thus on a weekly rest day.

The two festivals obviously mirror each other in time and sequence

Month 1/Month 7
Day 15/Day 7 week chag/miqra
Day 16/Day 1
Day 17/Day 2
Day 18/Day 3
Day 19/Day 4
Day 20/Day 5
Day 21/Day 6
Day 22/Day 7 week/month 1/miqra/Day 8 of ChagHaAsif/month 7

[Ria Tameg]

Den Befürwortern einer Mittwochs-/Donnerstagskreuzigung zufolge war der Sabbat, an dem die Beerdigung des Leichnams Christi begangen werden musste, nicht der wöchentliche jüdische Sabbat, sondern ein Sabbat, der mit dem Beginn des Festes der Ungesäuerten Brote verbunden war; vgl. Joh.19,31; Mk.15,42; Lk.23,54 .56

Schauen wir uns die Verse an

Weil es Rüsttag war – jener Sabbat [sabbaton] war nämlich ein hoher Festtag –, baten die Juden nun Pilatus, damit die Leichname nicht während des Sabbats [sabbaton] am Kreuz blieben, daß ihnen die Beine zerschlagen und sie herabgenommen würden. Joh.19,31
Οἱ οὖν Ἰουδαῖοι ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῷ σαββάτῳ [sabbaton] ἐπεὶ παρασκευὴ ἦν ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνου τοῦ σαββάτου [sabbaton] ἠρώτησαν τὸν Πιλᾶτον ἵνα κατεαγῶσιν αὐτῶν τὰ σκέλη καὶ ἀρθῶσιν

Und als es schon Abend geworden war (es war nämlich Rüsttag, das ist der Tag vor dem Sabbat [prosabbaton/#G4315]), Mk.15,42
Καὶ ἤδη ὀψίας γενομένης ἐπεὶ ἦν παρασκευή ὅ ἐστιν προσάββατον [prosabbaton/#G4315]

Und es war Rüsttag[4], und der Sabbat [sabbaton] brach an. Lk.23,54
καὶ ἡμέρα ἦν παρασκευῆς καὶ σάββατον [sabbaton] ἐπέφωσκεν

Ist hier der besondere Sabbat des ersten Tages des Festes der ungesäuerten Brote gemeint?

Das griechische Wort für Sabbat ist sabbaton (#G4521), eine Transliteration des hebräischen shabbathon (#H7677). Dieses Wort wurde vom Hebräischen ins Griechische übernommen. Als Transliteration hat es die gleiche Bedeutung wie das hebräische Wort, von dem es abgeleitet ist.

Es gibt drei jährliche biblische Zeiten (moedim), die nicht als shabbathon gelten. Zwei davon fallen in den Frühling. Der 1. und 7. Tag von Chag HaMatzot (Fest der ungesäuerten Brote) werden NICHT als shabbathon bezeichnet. Es ist erwähnenswert, dass die Zubereitung von Speisen an diesen Tagen erlaubt ist - vermutlich werden sie aus diesem Grund nie als "vollständige Ruhetage" bezeichnet.

Das Wort shabbathon kommt in der Beschreibung des Tag 7/Woche, der vier heiligen Festtage des Monats 7 und dem nationalen Sabbat Israels (Sabbatjahr) vor.

Insgesamt kommt es 11 Mal in 10 Versen vor:

[color=#0000FF]Und er sprach zu ihnen: Das ist es, was der Herr gesagt hat: Morgen ist eine Ruhe, ein heiliger Sabbat des Herrn[4]! Was ihr backen wollt, das backt, und was ihr kochen wollt, das kocht; was aber übrig ist, das legt beiseite, damit es bis morgen aufbewahrt wird! 2.Mo.16,23 (Tag 7/Woche)

Sechs Tage soll man arbeiten; aber am siebten Tag ist der Sabbat völliger Ruhe, heilig dem Herrn. Jeder, der am Sabbattag eine Arbeit verrichtet, der soll unbedingt sterben! 2.Mo.31,15 (Tag 7/Woche)

Sechs Tage soll gearbeitet werden, aber der siebte Tag soll euch heilig sein, daß ihr die Sabbatruhe des Herrn feiert. Wer da Arbeit verrichtet, der soll sterben. 2.Mo.35,2 (Tag 7/Woche)

Darum soll es euch ein Sabbat der Ruhe sein, und ihr sollt eure Seelen demütigen; das soll eine ewige Ordnung sein. 3.Mo.16,31 Versöhnungstag (Tag 10/Monat 7 = Tag 2/Woche)

Sechs Tage lang soll man arbeiten, aber am siebten Tag ist ein Sabbat[1] der Ruhe, eine heilige Versammlung; da sollt ihr kein Werk tun[2]; denn es ist der Sabbat des Herrn, in allen euren Wohnorten. 3.Mo.23,3 (7. Tag/Woche)

Rede zu den Kindern Israels und sprich: Im siebten Monat, am ersten des Monats, soll ein Ruhetag für euch sein, ein Gedenken unter Hörnerschall, eine heilige Versammlung.[9] 3.Mo.23,24 Fest der Posaunen (Tag 1/Monat 7 = Neumondtag)

Ein Sabbat der Ruhe soll es für euch sein, und ihr sollt eure Seelen demütigen. Am neunten [Tag] des Monats, am Abend, sollt ihr die Feier [beginnen], und sie soll währen von einem Abend bis zum anderen. 3.Mo.23,32 Versöhnungstag (Tag 10/Monat 7 = Tag 2/Woche)

So sollt ihr nun am fünfzehnten Tag des siebten Monats, wenn ihr den Ertrag des Landes eingebracht habt, das Fest des Herrn halten, sieben Tage lang; am ersten Tag ist ein Feiertag und am achten Tag ist auch ein Feiertag. 3.Mo.23,39 Laubhüttenfest (Tag 15 und Tag 22/Monat 7 = Tag 7/Woche)

Aber im siebten Jahr soll das Land seinen Sabbat der Ruhe haben, einen Sabbat für den Herrn, an dem du dein Feld nicht besäen noch deinen Weinberg beschneiden sollst. 3.Mo.25,4 siebtes Jahr (Sabbatjahr)

Auch was nach deiner Ernte von selbst wächst, sollst du nicht ernten; und die Trauben deines unbeschnittenen Weinstocks sollst du nicht lesen, weil es ein Sabbatjahr für das Land ist. 3.Mo.25,5 siebtes Jahr (Sabbatjahr)

Genau diese Tage sind auch im Hebräischen Wörterbuch BDB aufgeführt:

A. der wöchentliche Sabbat
B. des Festes der Posaunen
C. Tag der Versöhnung
D. der erste und letzte Tag des Laubhüttenfestes
E. Sabbatjahr
Quelle

https://up.picr.de/47565732hb.jpg

Dies zeigt, dass der Tag 7/Woche und das Fest der ungesäuerten Brote auf ein und denselben Tag fallen, denn wenn der „Große Sabbat“ als Sabbat [sabbaton] bezeichnet wird, dann deshalb, weil der Tag 7/Woche ein Sabbat[on] (A) ist, aber nicht der Festtag. Alle anderen Möglichkeiten (B-E) sind ausgeschlossen.

Shabbathons sind die festgesetzten Zeiten, die das messianische Zeitalter abbilden. Die primäre Absicht und Bedeutung besteht offenbar darin, die vollständige Ruhe des messianischen Zeitalters anzuzeigen. Elohim lenkt unsere Aufmerksamkeit darauf, indem er eine völlige Ruhe an diesen Tagen und Jahren verlangt. Indem wir mit all unserer Arbeit aufhören, sogar mit der Zubereitung von Speisen, sind wir besser in der Lage, die Verkündigung vom Kommen des Zeitalters der Gerechtigkeit mit dem Messias als König der ganzen Erde zu hören und darauf zu reagieren.


Während der Masoretische Text (MT) auch heute noch die Grundlage für die Übersetzung des AT bildet, ist die Septuaginta (LXX) die Übersetzung der hebräischen Bibel ins Griechische.

Viele Zitate der Apostel aus dem AT stammen jedoch direkt aus der LXX, was sich auch in ihren Schriften widerspiegelt.

Beispiel:

Sprüche 3,34 in Verbindung mit Jakobus 4,6; 1.Pe.5,5:

Die Verächtlichen verachtet er, aber den Demütigen schenkt er Gnade Spr.3,34 MT
Den Stolzen widersteht der Herr; aber den Demütigen gibt er Gnade. Spr.3,34 LXX

G-tt widersteht den Stolzen, aber den Demütigen gibt er Gnade. Jak.4,6
denn G-tt widersteht den Stolzen und schenkt den Demütigen Gnade. 1 Pe.5,5

Wickipedia schreibt:

Viele der alttestamentlichen Zitate, die im Neuen Testament zu finden sind, stammen aus der Septuaginta, wobei Abweichungen im Detail oft darauf hinweisen, dass die Verfasser aus dem Gedächtnis zitierten. Da ein Großteil des frühen Christentums aus dem griechisch sprechenden Judentum hervorging (die so genannten Hellenisten; vgl. Apostelgeschichte 6), ist es nicht verwunderlich, dass das Alte Testament von den Autoren des Neuen Testaments meist aus der Septuaginta zitiert wurde. Auch die meisten Kirchenväter zitierten das Alte Testament nach der Septuaginta, denn nur wenige Kirchenväter konnten überhaupt Hebräisch sprechen.
Quelle

Die Aussage, dass es in der Woche der Kreuzigung nicht zwei Sabbate gab, den großen Sabbat und Tage später den wöchentlichen Sabbat, sondern dass der wöchentliche Sabbat mit dem Festtag am 15. zusammenfällt und der nächste dann wieder am 22. war, wird von der Septuaginta bestätigt.

In 3.Mo.23,11 .15 lesen wir

und er soll die Garbe vor YHWH aufheben, damit sie für euch angenommen wird. Am Morgen des ersten Tages soll der Priester sie aufheben… Und ihr sollt euch von dem Tag nach den Sabbaten an, von dem Tag an, an dem ihr die Garbe des Hebopfers opfert, sieben volle Wochen zählen. 3.Mo.23,11 .15 LXX

In seinem Versuch, zu veranschaulichen, dass die Garbe nach 3.Mo.23,15 am Morgen nach dem wöchentlichen Sabbat gebracht werden muss, kam Dr. Samuele Bacchiocchi, ein italienischer Theologe, zu dem Schluss, dass sich die Septuaginta bei der Übersetzung der beiden Verse selbst widersprechen muss. Was er damals nicht verstand, war das biblische Kalendermodell, in dem der Tag 7/Woche auf den 8., 15., 22. und 29. eines jeden Monats fällt.

In „G-ds Feasts in Scripture and History, Part 1, p.168“ schreibt Bacchiocchi:

„Wir haben bereits gesehen, wie die Septuaginta V.11b auf folgende Weise übersetzt: Der Priester soll das Omer am Morgen nach dem ersten Tag (der ungesäuerten Brote) schwingen. Einerseits scheint die Septuaginta den heiligen Tag (d. h. den ersten Tag der ungesäuerten Brote) in V.11b als Sabbat zu bezeichnen und dann in V.15 sprachlich anzudeuten, dass dieser Sabbat ein Siebentags-Sabbat ist.“
Siehe

In Wirklichkeit scheinen die Gelehrten, die die Septuaginta übersetzt haben, davon ausgegangen zu sein, dass der 15. Tag des ersten Monats eines jeden Jahres ein wöchentlicher Sabbat war, was in völliger Übereinstimmung mit 2.Mo.13,6 steht.

Die Septuaginta zeigt, welche Bedeutung dem 15. Tag als jährlicher Festtag und wöchentlicher Sabbat beigemessen wird. Sie steht in völliger Übereinstimmung mit dem Schöpferkalender.


Hier sind sechs weitere Übersetzungen, die jeweils auf ihre Weise bestätigen, dass der Erste der Ungesäuerten jährlich mit dem wöchentlichen Sabbat zusammenfällt

1) Septuaginta-Übersetzung von Sir Lancelot C. L. Brenton 1851
(Am Morgen des ersten Tages, Vers 11...vom Tag nach dem Sabbat, Vers 15)

2) NETS Bibel 2009
(Am Tag nach dem ersten, Vers 11...vom Tag nach den Sabbaten, Vers 15 übersetzt das Wort Sabbat mit shabbathown, LXX: σαββάτων)

3) Charles Thomson 1808
(Am Morgen nach dem ersten Tag, Vers 11...dass vom Morgen dieser Sabbate, Vers 15 übersetzt das Wort Sabbat als shabbathown, LXX: σαββάτων)

4) Tur-Sinai-Übersetzung 1954
('Sabbat', Vers 11. Sabbat mit Apostroph, um anzuzeigen, dass es sich um einen besonderen Sabbat handelt)

5) Targum, erstmals veröffentlicht 1862
(Nach dem ersten Festtag des Pascha (oder dem Tag nach dem Festtag des Pascha), Vers 11...nach dem ersten Festtag des Pascha, Vers 15)

6) Martin Buber 1929
(vom Morgen nach dem Fest, Verse 11 und 15)

Das Darbringen der Garbe ist eng mit dem Passahfest, dem Fest der ungesäuerten Brote und der Auferstehung des Messias verbunden

Im ersten Monat, am vierzehnten [Tag] des Monats, zur Abendzeit, ist das Passah des HERRN.
Und am fünfzehnten Tag desselben Monats ist das Fest der ungesäuerten Brote für den HERRN. Da sollt ihr sieben Tage lang ungesäuertes Brot essen.
Der soll die Garbe weben vor dem HERRN, zum Wohlgefallen für euch; am Tag nach dem Sabbat soll sie der Priester weben. 3.Mo.23,5-6 .11

Die Symbolik ist sehr stark. So wie der erste Omer Gerste als Erstlingsfrucht der gesamten Ernte geopfert wurde, so war auch die Auferstehung des Messias eine Erstlingsfrucht von den Toten.

Paulus verweist auf dieses Bild mit den Worten

Nun aber ist Christus aus den Toten auferweckt; er ist der Erstling der Entschlafenen geworden. 1.Kor.15,20

Die erste Garbe der Ernte als Webeopfer steht für die Auferweckung des Messias von den Toten. Der vorherbestimmte Tag der Ernte der Gerstengarbe (Omer) fällt im Lunisolarkalender immer mit der Auferstehung des Messias zusammen.

Sowohl Philo, einflussreicher jüdischer Philosoph und Theologe, als auch Josephus, jüdischer Historiker, stimmen darin überein, dass das Schwingopfer drei Tage nach dem Passahfest, also am Tag 16/Monat, dargebracht wurde.

Josephus, der selbst der Priesterschaft im Tempel angehörte, berichtet in den Jüdischen Altertümern

„Am zweiten Tag der ungesäuerten Brote, der der sechzehnte Tag des Monats [Abib] war, aßen sie zum ersten Mal von den Früchten der Erde, denn vor diesem Tag rührten sie sie nicht an.... Ebenso opfern sie, wenn sie von den ersten Früchten der Erde essen, ein Lamm als Brandopfer für G-tt."
Quelle: Antiquities of the Jews 3:10:5

Ähnlich berichtet Philo, ein weiterer jüdischer Augenzeuge aus dem ersten Jahrhundert

„Es gibt auch ein Fest am Tag des Passahs, der auf den ersten Tag folgt, und dieses hat den Namen Garbe [Omer], wegen dem, was an diesem Tag geschieht; denn die Garbe wird zum Altar gebracht als Erstlingsfrucht..."
Quelle: Philo, Apologia pro Judaeis

Das Erstlingsfruchtopfer in Form einer Gerstengarbe wurde immer am 16. Tag des Monats Abib dargebracht

und er soll die Garbe vor dem Herrn aufheben, damit sie für euch angenommen wird. Am Morgen des ersten Tages soll der Priester sie aufheben. Lev.23:11 LXX

Unser Messias wird der Erstling der Entschlafenen genannt

Nun aber ist Christus aus den Toten auferweckt; er ist der Erstling der Entschlafenen geworden. Denn weil der Tod durch einen Menschen kam, so kommt auch die Auferstehung der Toten durch einen Menschen; denn gleichwie in Adam alle sterben, so werden auch in Christus alle lebendig gemacht werden. Ein jeder aber in seiner Ordnung: Als Erstling Christus; danach die, welche Christus angehören, bei seiner Wiederkunft; 1.Kor.15,20-23

Auch erklärt der Apostel Paulus im selben Kapitel, dass der Messias begraben wurde und am dritten Tag auferstanden ist, wie es in der Schrift steht

Denn ich habe euch zu allererst das überliefert, was ich auch empfangen habe, nämlich daß Christus für unsere Sünden gestorben ist, nach den Schriften,[1] und daß er begraben worden ist und daß er auferstanden ist am dritten Tag, nach den Schriften, 1.Kor.15,3-4

Wenn er wirklich gemäß der Schrift am dritten Tag auferstanden ist, ist die einzige Reihenfolge, die zur Typologie der Feste YHWHs passt, die Reihenfolge 14, 15, 16 im Monat Abib.