During the Feast of Unleavened Bread, Yahweh commands that no leavening be eaten or found on our premises, Exodus 12:19-20. Leavening is a substance used in doughs and batters that causes them to rise. Below are leavening agents and products found in a variety of foods that must be used up or removed by the Feast of Unleavened Bread along with a list of products often confused as leavening.
Leavening Agents and Products (please note that this is not an all encompassing list)
Yeast
Baker’s yeast
Active dried yeast
Baking powder
Baking soda
Cream of tartar (potassium bitartrate)
Sourdough
Sourdough starter
Ammonium carbonate
Ammonium bicarbonate
Potassium carbonate
Potassium bicarbonate
Dipotassium carbonate
Beer/wine/alcohol
Preparation H
Cat and dog foods with yeast
Toothpastes with baking soda
The below agents and products are often confused as leavening, but are not.
Join Us for Passover
With only three weeks remaining, we warmly invite you to this year’s Passover and Feast of Unleavened Bread in Holts Summit from the evening of March 31 – April 8. Those who partake of the Passover emblems must be baptized into “Yahshua’s” name by an ordained minister, which, for those interested, we can provide on the Sabbath before the Passover. These observances promise to be a blessing for all in attendance. We have scheduled several worship services, Bible workshops, and activities, including volleyball, bingo, board games, afternoon on the Katy Trail, open gym time, and several group meals. For those unable to be here in person, we will be broadcasting our Passover service (7:30 p.m., Central), the first and last High days, and weekly Sabbath. To learn more, visit us online.
New Moon
The critical new moon of the first biblical month is scheduled to be seen the evening of March 18. Below is additional information.
Sunset: 7:18 pm
Moonset: 8:38 pm
Moon age: 35 hours
Moon elevation: 14.3 degrees
Degrees from sun: 9.3 degrees
Illumination: 3%
Daylight Savings Time
Daylight savings time will begin Sunday morning (2 a.m. for Missouri). Don’t forget to turn your clocks one hour forward this Saturday evening.
Which is NOT one of the seven abominations mentioned in Proverbs?
A. False witness
B. Wicked heart
C. Sowing discord
D. Praying to idols
Proverbs 6:16-19 mentioned seven abominations: a proud look, a lying tongue, hands that shed innocent blood, a heart that devises wicked imaginations, feet that be swift in running to mischief, a false witness that speaks lies, and he that sows discord among brethren. While praying to idols is not mentioned here, it is obviously a sin that Yahweh abhors. The Second Commandment states, “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I Yahweh thy Elohim am a jealous El, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me,” Exodus 20:4-5.
I believe that the King James Version was inspired by the Holy Spirit and that all modern translations should be avoided. Do you agree that the KJV is infallible?
While we certainly do not oppose the use of the King James Version and believe that it’s a sound translation of Scripture, we do not believe that it’s the only inspired version of Scripture. It’s important to note that all English translations have errors and mistakes.
One mistake found in the KJV that has been corrected in nearly all other translations is the use of the word “Easter” in Acts 12:4. This word comes from the Greek pascha. Virtually all theologians and biblical scholars agree that pascha refers to the Passover. According to Strong’s, this word refers to “the Passover.” Thayer’s Greek Lexicon agrees, “the paschal sacrifice (which was accustomed to be offered for the people’s deliverance of old from Egypt).” Jamieson, Fausset, and Brown Commentary concurs, “…it should be, ‘after the Passover:’ that is, after the conclusion of the festival. (The word employed in our King James Version being an ecclesiastical term of later date, is improperly used here.).”
In addition to the above example, the fact that the KJV went through multiple revisions shows that there were mistakes in the original 1611 translation. For example: consider the below list of original and later corrected passages:
Psalms 69:32
And your heart shall live that seeke good. (1611)
And your heart shall live that seek God. (Corrected)
Ezekiel 24:7
…she set it vpon the toppe of a rocke, she powred it vpon the ground to couer it with dust: (1611)
…she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; (corrected)
2 Timothy 4:13
The cloke that I left at Troas with Carpus, when thou commest, bring with thee, but especially the parchments. (1611)
The cloke that I left as Troas with Carpus, when thou commest, bring with thee, and the books, but especially the parchments. (corrected)
Mark 5:6
But when hee saw Iesus afarre off, he CAME and worshipped Him. (1611)
But when he saw Jesus afar off, he RAN and worshipped Him. (corrected)
In addition to the KJV, all English translations of the Bible contain mistakes, including those based on the Majority and Alexandrian text-types. For example, nearly all English versions of the New Testament contain the Trinitian formula of 1John 5:7, even though scholarship universally agrees that this passage is spurious. Consider the following:
“The text of this verse should read, Because there are three that bear record. The remainder of the verse is spurious. Not a single manuscript contains the trinitarian addition before the fourteenth century, and the verse is never quoted in the controversies over the Trinity in the first 450 years of the church era.,” The Wycliffe Bible Commentary, note on 1 John 5:7-8.
“But it is likely this verse is not genuine. It is wanting in every manuscript of this letter written before the invention of printing, one excepted, the Codex Montfortii, in Trinity College, Dublin: the others which omit this verse amount to one hundred and twelve.It is missing in both the Syriac, all the Arabic, Ethiopic, the Coptic, Sahidic, Armenian, Slavonian, etc., in a word, in all the ancient versions but the Vulgate; and even of this version many of the most ancient and correct MSS. have it not. It is wanting also in all the ancient Greek fathers; and in most even of the Latin,” Adam Clarke’s Commentary, note on 1 John 5:7.
Barnes Notes’ also notes, “…for it must be plain to anyone who examines the subject with an unbiassed mind, that the passages which are relied on to prove that it was quoted by Athanasius, Cyprian, Augustin, etc., (Wetstein, II., p. 725) are not taken from this place, and are not such as they would have made if they had been acquainted with this passage, and had designed to quote it. IV. The argument against the passage from the external proof is confirmed by internal evidence, which makes it morally certain that it cannot be genuine,” note in 1 John 5:7.
In addition to the above, there are numerous other examples of where the English translations of the Bible deviate from the Hebrew and Greek. In fact, there are differences between Hebrew and Greek manuscripts. Does this imply that we cannot trust English translations of the Bible? No, most English translations of the Bible are fairly reliable. Compared to other literary works from antiquity, the integrity of the Bible is quite amazing.
However, based on the fact that there are mistakes and spurious passages in all English translations of the Bible, it’s a good idea to compare trustworthy translations, such as the King James Version, American Standard Version, and Revised Standard Version. Even more importantly is to compare the English to the original language. For the Old Testament this would be Hebrew and for the New Testament this would be Greek (although, YRM believes there is creditable evidence to suggest an original Hebrew New Testament). Resources to accomplish this would include the Strong’s Exhaustive Concordance, Brown-Driver-Briggs Hebrew Lexicon, and Thayer’s Greek Lexicon.
I enjoyed your video on the Temple Mount, but definitely disagree as scripture makes it clear that Solomon’s temple was built on Mount Moriah (2 Chronicles 3:1) and not in the city of David. This video was very convincing until going to scripture. The Temple Mount is the site of the temple as the Jewish people confirm and scripture is 100% clear that the temple was built on mount Moriah, which is what we call today the Temple Mount. Still worth watching, but go to the Bible and you will see what they say in this video is not correct. (This was in response to the Lost Temple Mount video)
Thank you for your comment. We believe the Bible confirms that Mount Moriah is within the City of David and not on the traditional Temple Mount. Mount Moriah is mentioned in 2 Chronicles 3:1: “Then Solomon began to build the house of Yahweh at Jerusalem in mount Moriah,
This passage identifies that Mount Moriah was within the ancient city of Jerusalem and at the location of Ornan’s threshing floor. Modern archaeology has verified that the Jebusite city (and the original City of David) was limited to the 12-acre crescent-shape hillside south from the traditional Temple Mount. Today this location is called City of David National Park (also called Jerusalem Walls National Park). The Jerusalem of today, including the Temple Mount, did not exist under David or Solomon.
There was one change under the reign on Solomon regarding Jerusalem proper. The Bible records in 1 Kings 11:27 that Solomon filled in the Millo and by so doing, connected the City of David with the Ophel. When this occurred, the Ophel became part of the City of David. We got the chance to view the Millo during our last trip to Israel.
According to scholars, threshing floors were susceptible to theft. Therefore, besides the fact that 2 Chronicles 3:1 confirms that Mount Moriah was within the ancient city of Jerusalem, it is highly unlikely that Ornan’s threshing floor would have been unprotected on the traditional Temple Mount, not to mention a third of a mile away from the Jebusite city.
In addition, the Bible is clear that Zion is where the Temple was located.
Consider the following:
Psalms 76:2: “In Salem [i.e., Jerusalem] also is his tabernacle, and his dwelling place in Zion.”
Psalms 102:16, 21: “When Yahweh shall build up Zion, he shall appear in his glory…. To declare the name of Yahweh in Zion, and his praise in Jerusalem.”
Psalms 132:13: “For Yahweh hath chosen Zion; he hath desired it for his habitation.”
We find that Zion is synonymous with the ancient City of David.
2 Samuel 5:7: “Nevertheless David took the strong hold of Zion: the same is the city of David.”
1 Chronicles 11:5: “And the inhabitants of Jebus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which is the city of David.”
Based on these facts, we believe the Bible and archaeology confirms that the ancient City of David was limited to the 12-acre plot of land a third of a mile south from the traditional Temple Mount and that Mount Moriah and Mount Zion were both located within the City of David, possibly on the Millo that Solomon filled in and expanded.
From my perspective, the biggest hurdle for the traditional Temple Mount being the location of the temple is the prophecies and historical accounts of the temple’s destruction and the existence of Fortress Antonia. Josephus writes that the only thing that remained after Titus destroyed Jerusalem was the monument of the Romans, i.e., Fortress Antonia. The only ancient monument remaining from this time is the foundation and walls of the Temple Mount.
According to the historian Eusebius in Proof of the Gospel, Jerusalem, along with the temple, was so utterly destroyed that it appeared as Sodom, i.e, nothing remained: “Their ancient holy place, at any rate, and their Temple are to this day as much destroyed as Sodom” (Bk. V, ch.23, sect. 250).
Check out Part 1 of Pastor Randy’s sermon on the Temple Mount:
Join Us for Passover
With only four weeks remaining, we warmly invite you to this year’s Passover and Feast of Unleavened Bread in Holts Summit from the evening of March 31 – April 8. Those who partake of the Passover emblems must be baptized into “Yahshua’s” name by an ordained minister, which, for those interested, we can provide on the Sabbath before the Passover. These observances promise to be a blessing for all in attendance. We have scheduled several worship services, Bible workshops, and activities, including indoor volleyball, bingo, board games, afternoon on the Katy Trail, open gym time, and several group meals. For those unable to be here in person, we will be broadcasting our Passover service, the first and last High days, and weekly Sabbath. To learn more, visit us online.
Who is qualified to baptize?
A. Those who have accepted Yahshua as their Savior
B. Those baptized into Yahshua’s Name
C. Only those ordained to the office of a deacon or elder
D. Baptism is only a symbolic act
The Bible is clear that only those ordained to the office of a deacon or elder are eligible to baptize a believer into the name of Yahshua the Messiah. This can be seen from the fact that all baptisms were done by a person ordained to the ministry, e.g. Acts 8:11-17; Acts 10:45-46; Acts 19:6. As a side note, as seen in Acts 8:17, while deacons can baptize, only elders can lay on hands for the receiving of the Holy Spirit.
How often should communion be observed? Does the communion simply replace the Passover sacrifice and therefore is to be observed annually or is it appropriate to partake of it every Sabbath day? Some cite Acts 20:7 to prove that it should be observed each week, but isn’t this passage simply referring to eating a meal together. Also I have noticed that the Greek word artos found in 1 Corinthians 11:26 refers to a leavened loaf. Based on this, shouldn’t leavened bread be used during communion instead of unleavened matzo?
While the word communion appears in 1 and 2 Corinthians, today’s communion is a misnomer. From a biblical perspective, the term “communion” is simply another name for the Passover. This is also true for the Master’s supper. These are not separate observances, but different names for the same event.
For example, Nelson’s Illustrated Bible Dictionary under “Lord’s Supper” states, “The term the Lord’s Supper is used only in 1 Cor 11:20. The practice is also known as Communion (from 1 Cor 10:16), the Lord’s Table (from 1 Cor 10:21), and the Eucharist (from the Greek word for ‘giving thanks’; Luke 22:17,19; 1 Cor 11:24). The expression breaking of bread (Acts 2:42,46; 20:7,11) probably refers to receiving the Lord’s Supper with a common meal known as the LOVE FEAST (2 Peter 2:13; Jude 12). The institution of the Lord’s Supper (Matt 26:17-30; Mark 14:12-26; Luke 22:1-23; 1 Cor 11:23-25) took place on the night before Jesus died, at a meal commonly known as the Last Supper. Although there is considerable debate over the issue, the Last Supper probably was the Jewish PASSOVER meal, first instituted by God in the days of Moses (Ex 12:1-14; Num 9:1-5).”
The International Standard Bible Encyclopaedia under “Lord’s Supper” agrees that the communion or Eucharist originated from the Passover: “The more immediate background of the Eucharist is the Passover…. The Passover was at once a covenant-recalling and a covenant-renewing sacrifice, and the Eucharist, as corresponding to it, was instituted at the time of its yearly observance, and of the immolation of the true paschal lamb, of whose death it interpreted the value and significance (Ex 12:3-28; compare 13:3-10; Deut 16:1-8; 1 Cor 5:7; John 6:51; 10:10-11,15,17-18; 15:13; 17:19).”
Clearly, communion or the practice of the Eucharist developed through the Passover. It was the church’s practice to deviate from biblical observances and to select days of their own choosing. This was done for two reasons. They desired to appease the growing gentile converts, which also motivated many within the church to move away from teachings that were viewed as “Jewish.”
Regarding the frequency of observance, while some debate, based on Paul’s statement in 1 Corinthians 11:25 (“as oft as you….”), that communion can be observed frequently (e.g. weekly, monthly, etc.) the fact that communion refers to the Passover limits its observance to annually.
Regarding Acts 20:7, you are correct, this was simply a common meal. This is not speaking about the Passover.
As for the meaning of Greek artos, while this word can refer to leavened bread, it can also refer to food in general, including unleavened bread. The Thayer’s Greek Lexicon provides two primary definitions: (1) food composed of flour mixed with water and baked, and (2) food of any kind.
Along with Thayer’s, we find the following from the Vine’s Expository Dictionary of Biblical Words, “’bread’ (perhaps derived from aro, ‘to fit together,’ or from a root ar–, ‘the earth’), signifies (a) ‘a small loaf or cake,’ composed of flour and water, and baked, in shape either oblong or round, and about as thick as the thumb; these were not cut, but broken and were consecrated to the Lord every Sabbath and called the ‘shewbread’ (loaves of presentation), Matt 12:4; when the ‘shewbread’ was reinstituted by Nehemiah Neh 10:32 a poll-tax of 1/3 shekel was laid on the Jews, Matt 17:24; (b) ‘the loaf at the Lord’s Supper,’ e. g., Matt 26:26 (“Jesus took a loaf,” RV, marg.); the breaking of ‘bread’ became the name for this institution, Acts 2:42; 20:7; 1 Cor 10:16; 11:23; (c) “bread of any kind,” Matt 16:11; (d) metaphorically, ‘of Christ as the Bread of God, and of Life,’ John 6:33,35; (e) ‘food in general,’ the necessities for the sustenance of life, Matt 6:11; 2 Cor 9:10, etc.”
There is nothing within these definitions that requires artos to refer only to leavened bread. As confirmed by both Thayer’s and Vines, artos is broad and contains multiple meanings. A good rule of thumb is when we have questions about something, always return to the source. For the Passover this be would Exodus 12, which confirms that only unleavened bread was permitted with the Passover meal.
Hebrews 5:7: “Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared.”
Based on the context, this passage is likely referring to Yahshua leading up to His execution. From the evangels we find evidence of Yahshua praying to the Father hours prior to His death, e.g. John 17:1-26. In one instance, Yahshua’s agony was so great that he sweated drops of blood, Luke 22:44. His fear was not only due to the horrific torture that He would suffer by the hands of the Romans, but also the inevitable separation from His Father. This can be seen in Matthew 27:46, when Yahshua cried out, “My El, my El, why have you forsaken me?”. When Yahshua took upon Himself the sins of mankind, Yahweh could no longer look upon His Son. At this moment, He was all alone and weighed down with the sins of mankind and separated from His Father.
Your interpretation of Galatians 4:10 falls short when you read Galatians 4:21-31, which is referring to freedom from the law. Can you explain verses 21-31 in the context of verse 10?
Galatians 4:10 and 4:21-31 are referring to separate topics. Regarding Galatians 4:10, the previous two verses clearly show that these days were not biblical days of worship, but days they observed prior to coming to the knowledge of Yahweh.
“Howbeit then, when ye knew not Yahweh, ye did service unto them which by nature are no mighty ones. But now, after that ye have known Elohim, or rather are known of Elohim, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?”
Paul states here that the Galatians were doing service, i.e., worshiping, those who were “no mighty ones.” This is not referring to Yahweh or to His worship. Many historians trace the Galatians to the ancient Gauls, a Celtic people from northern Europe. The Celtic religion was especially pagan. For example, Halloween derives from the Celtic observance of Samhain, a day connected to human sacrifice.
Regarding verses 21-31, Paul is showing a distinction between the two covenants, i.e., the covenant of bondage, representing the sacrificial laws, and the covenant of promise, representing salvation through the blood of Yahshua the Messiah. Therefore, Paul’s reference to being “under the law” is limited to the sacrificial system. Hebrews 9-10 confirms that Yahshua’s coming did not annul the entire law, but only those aspects dealing with the sacrifices.
It’s important to realize that Paul was battling two fronts within Galatians. He was confronting the Galatians on forsaking biblical truth for their previous pagan worship. He was also combating those Jews who were trying to convince the Galatians that salvation could only be obtained through the Old Testament sacrificial system. We see examples of both of these conflicts within the fourth chapter of Galatians.
What kind of tongue is referred to in 1 Corinthians 14:2-5? What does Paul mean when he refers to the unknown tongue and no man understanding it? Also, why does he state in verse four that an unknown tongue only edifies the person speaking in the unknown tongue? Lastly, why does he wish all men to speak in tongues, as seen in verse five?
“For he that speaketh in an unknown tongue speaketh not unto men, but unto Elohim: for no man understandeth him; howbeit in the spirit he speaketh mysteries. But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the assembly. I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the assembly may receive edifying,” 1Corinthians 14:2-5.
When trying to understand what Paul is conveying in the above passage, it’s important that we understand the Greek words for “tongues” and “prophesy.”
The phrase “unknown tongue” found in 1Corinthians 14:2 is from the Greek glossa. Strong’s defines glossa as, “…the tongue; by implication, a language (specially, one naturally unacquired).” Thayer’s states, “…a tongue; the language or dialect used by a particular people distinct from that of other nations.” From these sources, glossa clearly refers to a known language or dialect. This is critically important to understand. As seen in Acts 2, those gathered for Pentecost spoke and heard one another in their native language.
The word “prophesy” comes from the Greek propheteuo and means, “…to foretell events, divine, speak under inspiration, exercise the prophetic office.” Along with foretelling the future, propheteuo also conveys the thought of simply teaching under the inspiration of the Holy Spirit.
Based on the above definitions and the context of this passage, Paul is confirming that when someone speaks in an unknown tongue, i.e., language, that he only benefits himself. The reason for this is that his language is unknown to the audience. However, when someone prophesies, i.e., speaks under the inspiration of the Spirit, they benefit all who hear the message.
Regarding your last question as to why Paul wishes all to speak in tongues, we believe the emphasis is not on the gift of tongues, but on the gift of prophecy. He says “…but rather that you prophesied.” From verse 22, Paul verifies that tongues was a sign to the unbeliever, while prophecy was a sign to the believer.
Regarding the “Pentecostal” interpretation of tongues, this is not scriptural and not supported here or elsewhere in the Bible.
New Moon Confirmed
The new moon of the 12th month was sighted on February 16. The critical new moon of the first biblical month is scheduled to be seen the evening of March 18. Below is additional information.
Sunset: 7:18 pm
Moonset: 8:38 pm
Moon age: 35 hours
Moon elevation: 14.3 degrees
Degrees from sun: 9.3 degrees
Illumination: 3%
Countdown to Passover
With only five weeks remaining, we warmly invite you to this year’s Passover and Feast of Unleavened Bread in Holts Summit from the evening of March 31 – April 8. Those who partake of the Passover emblems must be baptized into “Yahshua’s” name by an ordained minister, which, for those interested, we can provide on the Sabbath before the Passover. These observances promise to be a blessing for all in attendance. We have scheduled several worship services, Bible workshops, and activities, including roller skating, bingo, board games, an afternoon on the Katy Trail, open gym time, and several group meals. Register Now >>
Building Update
Midwest HVAC has completed the heating / cooling for the lower level of our multipurpose building. Ryan Mansager, Lucas Cecil, and James Duenow have also made considerable progress on the plumbing and electrical. In addition, Ed Thomson, Gary Hornickel, and Deacon Steven Reed have continued work on the fabrication of the bunk beds and have made headway insulating the lower five rooms. It is our hope to complete the communal bathrooms and the five lower rooms by Passover and to have both levels complete by the Feast of Tabernacles. This will provide communal bathrooms and kitchen space along with 26 private rooms. We are currently running low on funding and will need to begin pulling money from other areas to complete this effort. Please consider donating toward this project. To learn more, visit our Building Fund page.
Which of the apostles had a name connected with horses?
A. John
B. Peter
C. Simon
D. Philip
The name Philip is often rendered “lover of horses.” According to an online source, Philip derives, “From the Greek name Φιλιππος (Philippos) which means ‘friend of horses’, composed of the elements φιλος (philos) ‘friend, lover’ and ‘ιππος (hippos) ‘horse’. This was the name of five kings of Macedon, including Philip II the father of Alexander the Great. The name appears in the New Testament belonging to two people who are regarded as saints. First, one of the twelve apostles, and second, an early figure in the Christian church known as Philip the Deacon,” behindthename.com.
