Category Archives: Q&A – Passover – Feasts

How the Bible Defines Leavening

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In this article we will examine the meaning of leavening. For the last 20 years, this ministry has viewed leavening as an item that simply contained a leavening agent, e.g., yeast or baking soda. However, after a recent in-depth study, we have discovered that the concept of leavening is more complex.

The catalyst that motivated this study was Leviticus 23:13. “And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto Yahweh for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin.”

We see here a reference to the firstfruits offerings during the Feast of Unleavened Bread. One item that is prohibited during this Feast is leavening.

Historically we’ve defined leavening as an item that simply contained a leavening agent. From this passage, though, we find a problem with this definition: the mention of wine. As most may know, wine is produced with yeast, a leavening agent. And for this reason it’s also been our position that wine and other alcohol must be removed during Unleavened Bread. But as we see in this passage, wine was used in an offering during the Feast of Unleavened Bread.

Some may wonder, is the wine mentioned here really alcohol? Maybe it’s something closer to grape juice. The word wine comes from the Hebrew yayin, which Strong’s defines as, “wine (as fermented); by implication, intoxication.” The Brown Driver Briggs Hebrew Lexicon also defines this word as, “wine.” Based on Strong’s and BDB, we know that this word refers to fermented wine.

So how do we reconcile what we’ve always believed with what we find here? The answer is we can’t. We can’t reconcile our previous definition of leavening with the fact that wine was the drink offering commanded during the Feast of Unleavened Bread, which is why we took the time to re-evaluate this belief.

Going back to the Hebrew, we reviewed every instance of where leavening is used in Scripture. This involved every instance of the Hebrew words seor and chamets, the words used for leavening in the Tanakh or the Old Testament. To understand leavening, we MUST understand the meaning of these Hebrew words.

We find our first example in Exodus 12:15: “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.”

This passage refers to the Feast of Unleavened Bread during which time we’re to put away the leaven or seor from our homes and abstain from eating leavened bread or chamets. I want to point out that it explicitly mentions eating; nothing is said about drinking. As we’ll see from other instances, chamets is always connected to eating. Interestingly, this time is called the Feast of Unleavened Bread, not the Feast of Unleavened Drink.

Meaning of Seor

Let’s focus now on the meaning of seor. According to Strong’s, seor is defined as, “barm or yeast-cake (as swelling by fermentation).” According to the Merriam-Webster Dictionary, barm is defined as “yeast formed on fermenting malt liquors.” The yeast cake mentioned here is a reference to a sourdough starter, which is how Israel would leaven their dough to make leavened bread or chamets.

Continuing to look at the meaning of seor, we discover that the Fausset’s Bible Dictionary defines this word as, “A lump of old dough in high fermentation. Because making it, and leavening bread with it, took time, unleavened bread was used in sudden emergencies (Gen 18:6; 19:3). It was forbidden in all offerings to [Yahweh] by fire (Lev 2:11; 7:12).”

We see here that seor refers to an old piece of dough that is highly fermented, which is what we call a sourdough or a starter dough. It’s a piece of dough that is allowed to ferment to the point of becoming sour or acidic and then used to leaven another piece of dough. This dough contains both grain and a leavening agent. For Israel, the leavening agent would have been wild yeast. Therefore, seor must include grain plus a leavening agent and not a leavening agent alone.

When speaking of yeast and starter dough, a few facts to consider are:

1) wild yeast is all around us and even within us; 2) a starter is formed when the yeast breaks down the starch in the flour into sugar, producing carbon dioxide; and, 3) it’s the carbon dioxide that causes the bread to puff up or to rise. The rising was the focus of seor and chamets.

In fact, the word “leaven” comes from the Latin verb levare, meaning, “to raise.” Again, what allows for this to happen is the starter dough, i.e., the dough that is in high fermentation or that contains a high concentration of yeast. Therefore, when we speak about seor, especially from a biblical standpoint, we are speaking about a sourdough starter, which is how Israel leavened their dough.

The New Unger’s Bible Dictionary refers to seor as a small portion of dough that is highly fermented and turning acidic or sour. This was used to leaven and produce leavened bread or chamets. “The Heb. term se’or occurs only five times in Scripture, in four of which (Ex 12:15, 19; 13:7; Lev 2:1-11) it is translated ‘leaven’ and in the fifth (Deut 16:3) ‘leavened bread.’

The NIV translates ‘yeast’ in each of these references. This probably denotes the small portion of dough left from the preceding baking that had fermented and turned acidic. Its distinctive meaning is fermented or leavened mass.”

Another source, Nelson’s Illustrated Bible Dictionary, gives the following definition: “A substance used to produce fermentation in dough and make it rise (Ex 12:15, 19-20). In Bible times leaven was usually a piece of fermented dough retained from a previous baking that was placed in the new dough to cause it to rise.”

From here we see that seor refers to a piece of old dough in high fermentation that would then be used to leaven new dough, which is what we would call a sourdough starter.

A similar explanation is found in the International Standard Bible Encyclopaedia: “In bread baking.-The form of leaven used in bread-making and the method of using it were simple and definite. The ‘leaven’ consisted always, so far as the evidence goes, of a piece of fermented dough kept over from a former baking. There is no trace of the use of other sorts of leaven, such as the lees of wine or those mentioned by Pliny (NH, wviii.26). The lump of dough thus preserved was either dissolved in water in the kneading-trough before the flour was added, or was ‘hid’ in the flour (the King James Version ‘meal’) and kneaded along with it, as was the case mentioned in the parable (Matt 13:33). The bread thus made was known as ‘leavened,’ as distinguished from ‘unleavened’ bread (Ex 12:15, etc.)”

Again we see that leavening or seor refers to a piece of leavened dough from a previous baking, which would then be used to leaven a new loaf.

According to this source, this could have been done in two different ways. The first process would be to dissolve the starter within the kneading-trough before the flour was added. The other method was simply to take the starter and place or hide it within a new dough. Either of these two methods would leaven a new piece of dough, causing it to rise. This was done using the starter or this highly fermented, acidic piece of dough.

For good measure, let’s consider one more reference, from the Cyclopedia of Biblical, Theological, and Ecclesiastical Literature. “‘Seir’ occurs only five times in the Scriptures, in four of which (Ex 12:15, 19; Ex 13:7; Le 2:11) it is rendered ‘leaven,’ and in the fifth (De 16:4) ‘leavened bread.’ It seems to have denoted originally the remnant of dough left on the preceding baking which had fermented and turned acid.”

This source once more confirms the meaning of seor, a portion of leavened dough from a previous baking that has turned acidic or sour.

In summation, we learn that seor is a piece of dough that contains flour and yeast, is highly acidic, and is used as a sourdough starter. Also, by the existence of wine during the Feast of Unleavened Bread, we see that a leavening agent alone, e.g., yeast or baking soda, would NOT be considered seor.

 

What is Chamets?

Let’s now review the meaning of chamets. Strong’s states, “ferment, (figuratively) extortion: -leaven, leavened (bread).” The Brown Driver & Briggs Hebrew Lexicon explains it as: “…that which is leavened…forbidden at Passover Exodus…in all sacrifices…exceptions are of peace-offering and the wave loaves.

Biblically, we see that chamets refers to leavened bread. We also know that it’s forbidden during the Passover or the Feast of Unleavened Bread, along with all sacrifices, except for the peace offering and the wave loaves offered during the Feast of Weeks or Shavuot.

Here’s how the Cyclopedia of Biblical, Theological, and Ecclesiastical Literature defines leavening: “‘chamets’ ought not to be rendered ‘leaven,’ but leavened bread… In Ex 13:7, both seor’ and chamets’ occur together, and are evidently distinct: ‘Unleavened bread (matstsah’) shall be eaten during the seven days, and there shall not be seen with thee the fermented bread (chamets’), and there shall not be seen with thee leavened bread (seor’) in all thy borders.”

We see that chamets is not simply leavening but is leavened bread. In other words, it is the leavened product produced from the seor. Again, the primary example of chamets from the Bible is leavened bread. There are no other examples for chamets, but for leavened bread, whether eaten or used in sacrifice. When we think of seor, we should think of a sourdough starter, and when we think of chamets, we should think of a leavened product produced by a sourdough starter or an alternative leavening agent.

 

The Jewish Perspective

Let’s consider now how the Jews understand leavening.

According to oukosher.org, “If one of the five grains – wheat, barley, rye, oats and spelt – sits in water for more than 18 minutes it becomes chametz, and one may not eat, derive benefit from or own it on Pesach.”

Kashrut Division of the London Beth Din, kosher.org.uk, states, “Chametz is formed when dough made from wheat, barley, rye, oats or spelt is allowed to ferment (or rise). The time in which fermentation takes place is deemed to be 18 minutes.”

As the last example, chabad.org verifies that “chametz (also spelled ‘hametz’ or ‘chometz’) is any food product made from wheat, barley, rye, oats or spelt that has come into contact with water and been allowed to ferment and ‘rise.’”

We see that chamets is any food product that is produced from grain that has come in contact with water and allowed to ferment or rise. So based on the Jewish understanding of leavening, we find that four things are needed for something to be considered chamets:

1) It needs to contain grain, e.g., wheat, barley, rye, oats or spelt;

2) It needs water;

3) It needs access to a leavening agent, which is around us in the form of wild yeast; and,

4) It needs time to leaven or to rise.

According to many Jews, the time it takes for a piece of dough to become leavened is 18 minutes. With this in mind, if we took flour, added water, and then allowed that dough to ferment with the natural yeast within the air for 18 minutes. According to many Jews, we would have chamets.

Because chamets requires all these items, a leavening agent alone is not considered chamets or seor. For those who were part of the initial study, this was the bombshell that changed the trajectory of what we would come to understand about leavening. Again, it was always our belief that a leavening agent alone was considered seor or chamets, but when we understand these words from a biblical standpoint, there’s more to it. In this case, we know that yeast or a chemical leavening agent alone is not considered chamets.

Wikipedia concurs: “Chametz is a product that is both made from one of five types of grain and has been combined with water and left to stand raw for longer than eighteen minutes (according to most opinions) and becomes leavened … Leavening agents, such as yeast or baking soda, are not themselves chametz. Rather, it is the fermented grains. Thus yeast may be used in making wine.”

From this source, we again see that chamets is when grain is combined with water and allowed to become leavened. Remember, from a biblical standpoint, seor is a sourdough starter, and chamets is a leavening product made from seor.

 

Examples of Seor and Chamets

Let’s now review where soer and chamets are used within Scripture. From the Torah we find the following passages containing the word seor.

Exodus 12:19 – “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.” All seor must be removed from our homes during the seven days of Unleavened Bread.

Exodus 13:7 – “Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.” All seor must be removed from our quarters, Heb. gebul, referring to a person’s boundary or territory.

Leviticus 2:11 – “No meat offering, which ye shall bring unto Yahweh, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of Yahweh made by fire.” No meat or grain offering was to be made with seor or a sourdough starter. THIS IS IMPORTANT – it shows that seor was the initial starter that was used to leaven chamets.

Deuteronomy 16:4 – “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.” No seor was to be seen within a person’s coast, Heb. gebul, referring to a person’s boundary or territory.

Let’s now look at the examples for chamets, which is found 13 times in the Old Testament, 12 within the Torah and once within the Nevi’im, e.g., prophets.

Exodus 12:19 – “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.” The command is not to eat chamets during the seven days of Unleavened Bread. The penalty for ignoring this command was to be cut off from the congregation. It’s crucial that we do our very best to abstain from eating leavened products or chamets during the Feast of Unleavened Bread.

Before moving on, I want to emphasize that the command here is eating and not drinking. And the reason for this is simple – chamets is leavened bread, not leavened drink.

Exodus 12:20 – “Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.” As we saw in verse 19 we see here, that we’re to abstain from eating chamets or anything leavened during this Feast. And again, I point out that the command is of eating, nothing is said about drinking. For those wondering, there is a Hebrew word for drinking, it is shathah, but we don’t find that word in relation to seor or chamets.

Exodus 13:3 – “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.” As we’ve seen previously, Yahweh commands us here not to eat chamets or leavened bread during this Feast.

Exodus 13:7 – “Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.” There are several items to consider here: we’re to eat unleavened bread, i.e., matstsah’, for all seven days of this Feast. So, in contrast of removing and abstaining from leavening, we find that we’re to eat unleavened bread for all seven days of this Feast.

As we know from the New Testament, unleavened bread symbolizes sincerity and truth. Understand that there’s a spiritual lesson to be learned throughout this Feast. This passage also relates that no chamets or seor should be seen within our quarters or boundaries.

Exodus 23:18 – “Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.” As we saw from the BDB, we also find here that no leavened bread or chamets was to be included within the offerings. The only exception was the peace, or fellowship offering along with the two loaves offered during the Feast of Weeks.

Exodus 23:25 – “And ye shall serve Yahweh your Elohim, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.”

Leviticus 2:11 – “No meat offering, which ye shall bring unto Yahweh, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of Yahweh made by fire.” A better name for the meat offerings is a grain offering and as before, leavening, whether chamets or seor, was not allowed within this offering. We also see the mention of honey and because of this, some ask if we should be removing honey during the Feast of Unleavened Bread. While honey can be used to speed up the leavening process, honey of its own is NOT considered seor or chamets. For this reason, there’s no need to remove honey during this Feast.

Leviticus 6:17 – “It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering.” Two specific offerings are mentioned here – the sin offering for unintentional sins and the trespass offering, which was for intentional sins. Notice that if a person brought a cake or grain offering, it had to be without leavening or chamets. This offering was a food product that was baked.

Leviticus 7:13 – “Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings.” Unlike the sin and trespass offerings, we find that leavening was to be used during the fellowship or peace offering. The peace offering was a show of desire to fellowship with Yahweh and for this reason, it was treated differently.

Leviticus 23:17 – “Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto Yahweh.” Again, we see that leavening or chamets was to be used within the wave loaves offered during the Feast of Weeks or Shavuot. As was seen here and in the previous example, leavening or chamets is not always negative. We know this because it was commanded to be used in the peace offering and the wave loaves offering to Yahweh.

Deuteronomy 16:3 – “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.” This passage is referring to the Feast of Unleavened Bread. As we’ve already seen from many other examples, during these seven days we’re to abstain from eating leavened bread or chamets.

Amos 4:5 – “And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you, O ye children of Israel, saith my Sovereign Yahweh.” We find here another reference to the fellowship or peace offering in which leavening or chamets was to be used.

Let’s review what we’ve learned thus far about seor and chamets:

  • In the Old Testament, the word seor is found five times and the word chamets is seen 13 times, referring to the sourdough starter and leavened bread, respectively.
  • During the Feast of Unleavened Bread, we’re commanded to remove all seor and chamets from our homes and boundaries.
  • During this Feast, we’re commanded to eat unleavened bread and abstain from eating leavening or leavened bread in the form of seor or chamets, emphasizing the focus is on eating and not drinking.
  • Except for the peace offering and the two wave loaves offered during Shavuot, no seor or chamets was to be used in a sacrifice or offering.

 

Defining Seor and Chamets

What do you suppose ancient Israelites would show us if we asked for examples of seor and chamets? More than likely they would bring us a sourdough starter for seor and a loaf of leavened bread for chamets.

Based on this, we offer the following definitions for seor and chamets:

Seor: A piece of highly fermented or acidic dough or any other grain-derived leavening product that might be used to leaven dough, much like our own sourdough starter.

Chemets: Any grain derived food product that has been leavened by seor, i.e., a leavening agent, whether that be natural or chemical. The primary example would be leavened bread, but it would also include items that may not resemble bread but contain both grain and a leavening agent.

So again, any food product containing grain, wheat, barley, spelt, rye or oats, along with a leavening agent, would be considered chamets. This is why we must take stock of the food items we have within our homes before the Feast of Unleavened Bread and remove anything that would be considered seor or chamets.

We have only referenced leavening agents until now, but have not provided a list of such agents. Below is a list of leavening agents we have identified over the years.

  • Yeast
  • Baker’s yeast
  • Active dried yeast
  • Baking powder
  • Baking soda
  • Cream of tartar (potassium bitartrate)
  • Ammonium carbonate
  • Ammonium bicarbonate
  • Potassium carbonate
  • Potassium bicarbonate
  • Dipotassium carbonate

Remember that these leavening agents alone are NOT considered seor or chamets. For this reason, there’s no need to remove these leavening agents from our homes during the Feast of Unleavened Bread.

However, there is one caveat. Based on our research, some yeast packets would be considered seor due to the way they are manufactured. Some companies will produce a yeast cake with grain and then disaggregate that yeast cake into the yeast we find within many yeast packets.

This seems to be especially common with organic yeast packets. Because of this, we encourage you to remove your yeast packets during the Feast of Unleavened Bread.

But for the other items in the above list, there’s no need to remove them unless you are convicted of doing so, which is certainly acceptable.

 

What May Remain?

Beyond defining leavening, we must address those items that may remain during the Feast of Unleavened Bread that we previously disallowed. Since leavening agents alone are not considered seor or chamets, there is no need to remove leavening agents that cannot be used as a starter in their current form, e.g., baking soda and baking powder.

In addition to leavening agents, there is also no need to remove alcohol unless there’s evidence that it can be used as a starter. The following alcohols contain no yeast in their final form and therefore would not be considered seor: vodka, gin, tequila, Irish whiskey, bourbon, schnapps, most wine, and many commercial beers.

Even though many alcoholic beverages contain grain and a leavening agent, e.g., yeast, in their original form, the leavening agent is purged or made inert in its final form. For this reason, they are unable to be used as seor or a starter.

In our research we contacted several brewers and verified that most commercial beers either remove or kill any excess yeast; some exceptions, though, include Pale Ale, Porter, and Stout. Therefore, if you choose to keep commercial beers, we suggest that you confirm with the manufacturer that the yeast has been removed or made inert.

In our investigation, we sent the following question to several breweries: “Can you verify if any of your beers contain live or active yeast that could be used as a starter to make bread without the assistance of any additional leavening agents?”

We received the following replies:

“I can tell you that almost all beer, except for draught beer, is pasteurized. This process enables the brewer to kill traces of live yeast or other organisms which helps the beer stay fresh longer,” Anheuser-Busch.

“Almost all of the yeast used in the brewing process is filtered out of the beer prior to packaging,”

Molson Coors Beverage Company.

“The yeast used to make our beers is filtered out before bottling. If you would like yeast for bread or other means, we recommend buying yeast itself,” Samuel Adams.

“Our bottle-conditioned beers will have live yeast sitting at the bottom of the bottle. Bottle-conditioned beers include: Pale Ale, Porter, Stout, Celebration, and Bigfoot. There are about a couple thousand cells at the bottom of a can or bottle and will need to be propagated to be used for making bread. Yeast for bread and our ale yeast are a little different. You may have to use a bit more ale yeast than the recipe calls for or use additional leavening agents,” Sierra Nevada Brewing Company.

Also, as we see from Scripture, chamets is a food item. Therefore, by definition, alcohol would not be considered chamets and since most beer cannot be used as a starter, it would not be considered seor.

In addition to alcohol, since the Feast of Unleavened Bread focuses on food items we consume, there is no reason to remove non-food items with a leavening agent, e.g., baking soda toothpaste.

What About Grain Substitutes?

The last issue to address is grain substitutes. Examples of this includes quinoa, rice, almonds (and other nuts), coconut, tapioca, or sorghum. Many Jews use grain substitutes with a leavening agent to make cakes and other items during the Feast of Unleavened Bread. Even though grain substitutes are technically not grain, we believe that using such products combined with a leavening agent to make bread or pastries violates the command of abstaining from leavened bread during the Feast of Unleavened Bread. The main point of this Feast is to remove and abstain from leavened bread or that which puffs up.

 

In Summary

Let’s now summarize what we have learned:

  • Wine was used during the Feast of Unleavened Bread in the form of an offering. This shows that a leavening agent on its own is NOT biblically considered leavening.
  •   The two words for leavening or leavened bread within Hebrew are seor and chamets.
  •   From a biblical standpoint, seor refers to a piece of highly fermented or acidic dough or any other grain-derived leavened product that might be used to leaven dough, much like our own sourdough starter.
  •   Chamets would be any grain-derived food product that has been leavened by seor or a leavening agent, whether natural or chemical.
  • Except for yeast packets, a leavening agent alone is NOT considered seor or chamets.
  • Since most alcohol does not contain active yeast and cannot be used as a sourdough starter, i.e., seor, and would not meet the definition of chamets, it can remain during the Feast of Unleavened Bread.

I hope that this information has helped you better understand the biblical definition of leavening. We encourage you to prove all things from Yahweh’s Word as we are all obligated to do

Yahweh's Restoration Ministry

How do you know which church is the right church to attend? Also I am interested in learning more and getting baptized but am nervous as to keeping Sabbaths and feasts.

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Q     How do you know which church is the right church to attend? Also I am interested in learning more and getting baptized but am nervous as to keeping Sabbaths and feasts.

A     The only way you know if the “church” is right is by measuring what they believe against the Word. Below are a few questions you need to ask yourself:
• Are they using and honoring the Names of Yahweh and Yahshua?
• Are they worshiping on the Sabbath (Saturday) and keeping it holy?
• Are they observing the biblical Feast days as we see in the New Testament?
• Are they eating kosher based on Leviticus 11 and Deuteronomy 14?
• Are they applying Yahshua’s living example in their own walk?
Nothing is more necessary than baptism into Yahshua’s Name and the subsequent receiving of the Holy Spirit. As Acts 4:12 states, there is only one name under heaven whereby we find salvation, i.e., Yahshua. Baptism is the only way we become part of Messiah and receive the Holy Spirit, which is necessary for the first resurrection. While it’s normal to be nervous about baptism, that should not stop you. However, before baptism make sure you understand the commitment involved and repent for a life-change.

Yahweh's Restoration Ministry

I hear that one group keeps a Passover meal together just before taking the emblems of the Passover. Is this scriptural?

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Q     I hear that one group keeps a Passover meal together just before taking the emblems of the Passover. Is this scriptural?

A     They seem to be confused over scriptural aspects of the Passover and man-made rituals that developed from them. In the original Passover, Israelites were gathered in their homes and required to slay a lamb. In Exodus 12 we learn that Israel was to roast the lamb and eat its charred carcass with unleavened bread and bitter herbs.

This is hardly a feast. It was a solemn memorial, eaten in fear (12:11—where “haste” is the Hebrew chaphaz). Widespread death of firstborn was about to occur; therefore it was a solemn, apprehensive time, just the opposite of a joyful feast or fellowship meal.

Perhaps this group’s practice is a take-off of the Jews’ traditional meal called Seder, meaning “the order of the ritual,” on the 14th prior to their Passover on the 15th. The Seder grew out of the biblical Passover on the 14th, the true Passover time (Ex. 12:6). While the main Passover was kept at the Temple, the Seder was kept as a family prior to it.

The Seder meal had added rituals. Its four cups of wine are a talmudic legacy. After the Temple was destroyed many of its Passover rituals, except for the paschal lamb, were transferred to the home service.

In the New Testament Yahshua instructs the disciples to prepare the Passover lamb and unleavened bread for the memorial service in the large upper room (Luke 22:7). This is the same observance Israel kept in Egypt when they killed, roasted, and ate a lamb and the unleavened bread that went with it.

As they were eating the lamb and bread, Yahshua stood up and gave them new symbols to be used to represent Him: the cup with the fruit of the vine for His blood and the unleavened bread to represent His body. They were NOT eating a regular meal prior to the formal Passover service. They were observing the Passover itself by eating the sacrificial lamb (Luke 22:15). It was all one observance and one activity.

Paul chastises the Greek-influenced Corinthians for having a fellowship meal at Passover (1Cor. 11:20-22).

The Companion Bible says this was a social meal. This custom was Greek and called for each to bring his own food, so the rich ate well while the poor did not. It also led to the exclusion of some.
Paul condemns this, saying they are destroying the spirit of the Passover by this prior meal (vv. 23-31).

The Bible is clear: the Passover is not a time for fellowship meals–not before or after.

 

Yahweh's Restoration Ministry

Is Feast Keeping Only Symbolic?

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Q   I know a group who believe in the weekly Sabbath but teach that Zechariah 14:16-17 says that only the Feast of Tabernacles will be observed in the Millennium. Furthermore, they state that these things were fulfilled in the Messiah and therefore all feast keeping is symbolic, for He was offered as the “final sacrifice.”

A    Zechariah 14:16-17 does teach that Tabernacles will be kept in the Millennium. Isaiah 66:23 also says of the Millennium, “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, says Yahweh.”

Notice, this passage speaks of not only the new moons, but also includes more than the weekly Sabbath, because the Hebrew for Sabbath is in the plural. The other annual Sabbaths will be observed in the Millennium as well as Tabernacles.

Leviticus 23 lists the seven annual Holy Days and we read that these “shall be a statute forever throughout your generations in all your dwellings” (verses 14, 21, 31, 41).

If as some wrongly assume, the Feasts were given only to Jews, then the Jews were misled by His assumed abolishing of them because Yahshua’s death and the New Covenant He instituted apply to Jews as well, Galatians 3:28.

If these days were abolished or set aside by Yahshua, then why did Paul say in 1Corinthians 5:7-8, “For even Messiah our passover is sacrificed for us: 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”?

Here Paul was also addressing Gentiles. The Corinthians were not Jews. Yet he plainly described the Savior as “our” Passover sacrifice, adding that we should keep the Feast of Unleavened Bread! Obviously, the Corinthians had been taught about Passover and the seven days of Unleavened Bread that follow.

All this was after the death and resurrection of the Savior, and Paul was still teaching the annual Holy Days! Why? Because the Bible calls them “Yahweh’s Feasts,” not Jewish Feasts.

In writing the history of the early assembly Luke specifically mentions that he and others sailed away from Philippi after the days of Unleavened Bread, Acts 20:6. Note that Luke establishes time according to the annual holy days, which would be irrelevant if those days were no longer in effect.

Paul was determined to spend Pentecost at Jerusalem (Acts 20:16), and Acts 24:11 reveals that he went there to worship, not just to address a crowd of people. This was 25 years after the impalement and resurrection of the Messiah Yahshua.

In Acts 18:21 we learn that Paul observed the Feast of Tabernacles. In Acts 27:9 Luke establishes the time according to the fast on the Day of Atonement commanded in Leviticus 23:27-29 (about 61 C.E.).

The sacrifices ordained in the Old Testament are set in abeyance for us today since the death and resurrection of the Messiah. But the sacrifices were only an aspect of the ceremony carried out at the Feasts.

Just because the sacrificial ceremony changed does not mean the Feasts themselves went into disuse as well. If we are Abraham’s seed and take hold of the Covenant offered us, we will become a part of the body of Messiah. Afterwards those not called now will be given their opportunity, but the sacrifices will be reinstituted, as we see in Ezekiel 40-44.

The weekly and annual Sabbaths were given anciently to Cain and Abel (Gen. 4:1-5). They were kept by Abraham (Gen. 26:5) and written down for Israel when they were redeemed from Egypt, Exodus 23:10-11, 24:3. These were observed by ancient Israel. They were observed by the Messiah and His disciples. Paul kept them as shown. They will be kept in the Kingdom. Why then do some teach that these Sabbaths and annual Holy Days are set aside now?

To assume Colossians 2:14-16 states that the annual Feast Days are done away is perverting Scripture. This is not what these verses teach. Neither do they do away with or set aside the weekly Sabbath as some Sunday keepers teach.

How can we be a teacher and a priest in the Kingdom (Rev. 1:6; 5:10) unless we can show others what to do and when to observe these commanded days? Even in our secular world one has to be very knowledgeable about the law and even be a practicing lawyer before one becomes a judge.

How can we be a judge in the Kingdom when we never kept the annual Sabbaths a day in our life? How can we bring judgment upon someone for not observing Tabernacles (Zech. 14:16-18) when we ourselves never observed it?

The walk in truth is a continuum. It begins in this life and carries on into the next life in the Kingdom.

the Millennium

What are the main differences between YRM and Jehovah’s Witnesses?

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Q.   What are the main differences between YRM and Jehovah’s Witnesses?

A.  There are several differences between YRM and the Jehovah’s Witnesses. The most notable are the names of Yahweh and Yahshua for the Father and Son along with the Sabbath and Feast days.

The Jehovah Witnesses call upon the name Jehovah. While scholarship may have favored this pronunciation many years ago, today nearly all scholars agree that the name is Yahweh. Even the Jehovah Witnesses acknowledge that Yahweh is favored by Hebrew scholars. They state the following in their Insight on the Scriptures, “‘Jehovah’ is the best known English pronunciation of the divine name, although ‘Yahweh’ is favored by most Hebrew scholars,” vol. 2, pg. 5.

Below are a few additional references on Jehovah:

A Book About the Bible, George Stimpson, pg. 247. “Jehovah in that form was unknown to the ancient Israelites. In fact, Hebrew scholars say that Jehovah would have been impossible according to the strict principles of Hebrew vocalization. The God of Israel was known by a name approximately rendered into English as Yahweh.”

The Journey from Texts to Translations, Paul D. Wegner, pg, 172, 173. “The scribes reasoned that if they did not point the name Yahweh then it could never be treated lightly since his name would not really be known. Initially the real pointing was probably passed along by tradition, but in time it was lost. In Exodus 20:7 the name Lord is written in capital letters according to the convention of signifying the name Yahweh, but the name as it appears in the Hebrew text is hwhy (yehowa), in which appear the consonants from the name Yahweh (hwhy [yhwh]) and the vowels from the word Lord (ynda [‘idonay]). Proof for the fabricated nature of this word are the two vowels which appear on the waw, an impossibility in Hebrew. However, until the revival of the Hebrew language in western Europe scholars read the consonants YHWH (Germans would read them as JHVH) with the vowels of ‘adonay, thereby originating the incorrect form Jehovah. This word was then introduced into English by William Tyndale and was continued by the King James Version.”

Understanding the Old Testament, Bernhard Anderson, “Definition: ‘Jehovah,’ ‘The Lord,’” pg. 61. “The personal divine name YHWH…has had an interesting history. In the Old Testament period the Hebrew language was written only with consonants; vowels were not added until the Common Era, when Hebrew was no longer a living language. On the basis of Greek texts, which of course use both vowels and consonants, it is believed that the original pronunciation of the name was Yahweh. Notice the shortened form of the divine name in the exclamation, ‘Halleluyah’ — ‘Praise Yah.’”

Along with the name Jehovah, another difference is they normally worship on Sunday (although they believe any day is acceptable for worship), while we observe the seventh-day Sabbath, as verified through Scripture. While there are no clear examples of Sunday being observed in the New Testament, the Sabbath is mentioned 60 times. In fact, Yahshua the Messiah and the apostles all observed the Sabbath. In two key passages, we see that it was Paul’s practice to worship and teach on the Sabbath.

“And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,” Acts 17:2.

“And he [Paul] reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks,” Acts 18:4.

In addition to the New Testament, prophecy shows that the Sabbath will be observed in the coming millennial Kingdom. Consider the following examples:

“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,” Isaiah 66:23.

“Thus saith my Sovereign Yahweh; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened,” Ezekiel 46:1.

We find similar evidence for the biblical Feast days. While many believe these days are no longer obligatory, including the Jehovah Witnesses, the New Testament along with prophecy confirms that the apostles observed these days and that they will be observed in the coming Kingdom. Consider the below examples from the New Testament:

Passover

  • “Now his parents went to Jerusalem every year at the feast of the Passover” (Luke 2:41).
  • “…Where is the guestchamber, where I shall eat the passover with my disciples?” (Luke 22:11).
  • “Now before the feast of the passover, when Yahshua knew that his hour was come…” (John 13:1).
  • “…For even Messiah our passover is sacrificed for us” (1Corinthians 5:7).

Feast of Unleavened Bread

  • “And we sailed away from Philippi after the days of unleavened bread…” (Acts 20:6).
  • “Therefore let us keep the feast…” (1Corinthians 5:8).

Feast of Weeks (Pentecost)

  • “And when the day of Pentecost was fully come…” (Acts 2:1).
  • “…for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost” (Acts 20:16).
  • “But I will tarry at Ephesus until Pentecost” (1Corinthians 16:8).

Day of Atonement

  • “…because the fast [Day of Atonement] was now already past…” (Acts 27:9).

Feast of Tabernacles

  • “Now the Jews’ feast of tabernacles was at hand… In the last day, that great day of the feast, Yahshua stood and cried, saying, If any man thirst, let him come unto me, and drink” (John 7:2, 37).

While there are other differences beyond the ones noted, these are the most significant. As believers, proper worship is critical to our walk. It’s paramount that we follow the Bible and not man’s tradition. Even though the Jehovah Witnesses have elements of truth, they are missing key aspects of Scripture.

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Would a Friday Passover place the wavesheaf before the Resurrection?

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Q.   According to Sadduces’ method of starting the count, does this mean that when the 14th falls on a Friday, you would observe the wavesheaf before the anniversary of the Messiah’s resurrection (end of 17th)? Also, didn’t Yahshua say to the Sadduces in Mark 12:24 and elsewhere that “you do not understand the Scriptures or the power of Yahweh”?

A.   Yes, in this scenario the wavesheaf would fall on Sunday, a day before the anniversary of Yahshua’s resurrection (accounting for the three days and three nights the Messiah was in the tomb). Interestingly, in this example, the Sadducees and Pharisees would have observed the wavesheaf on the same day. This is due to the fact that the Pharisees began the count on the day after the first High Sabbath, Abib 16, and the Sadducees began the count on the morrow after the weekly Sabbath, Sunday, during the Feast of Unleavened Bread. Therefore, in this specific example, both methods of counting would produce the same results.

Regarding the Sadducees, it’s true that Yahshua reprimanded them in Mark 12:24 for not correctly understanding the resurrection. That being said, He also reprimanded the Pharisees countless times in the New Testament for their man-made traditions and error. Therefore, Yahshua’s reprimands of these Jewish sects are irrelevant as it pertains to His doctrine. Below are a few examples of His displeasure with the Pharisees:

“Then came to Yahshua scribes and Pharisees, which were of Jerusalem, saying, Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. But he answered and said unto them, Why do ye also transgress the commandment of Elohim by your tradition?” Matthew 15:1-3.

“But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater judgment. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of Gehenna than yourselves,” Matthew 23:13-15.

“And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod,” Mark 8:15.

For additional insight, please visit our Q&A page.  

the Millennium

Whether you refer to it as Easter Sunday or Resurrection Sunday, it does not matter, as long as we worship our Lord who paid for our sins. As far as observing feast days or Sabbaths, we are not to allow others to judge us in such matters.

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Q.   Whether you refer to it as Easter Sunday or Resurrection Sunday, it does not matter, as long as we worship our Lord who paid for our sins. As far as observing feast days or Sabbaths, we are not to allow others to judge us in such matters. Colossians 2:16-17 states, “Therefore let no one judge you by what you eat or drink, or with regard to a festival, a New Moon, or a Sabbath. These are a shadow of the things to come, but the body that casts it belongs to Christ.”

A.   The belief that it doesn’t matter how we worship as long as our intentions are right could not be further from the truth. The Bible is extremely clear that we’re to worship Yahweh, our Heavenly Father, as He directs in His Word. We see many examples confirming what happens when we willfully stray from His commandments.

One of the most notable examples is found with the first king of Israel after the split between Southern and Northern Israel. Instead of worshiping Yahweh on the time He appointed, Jeroboam modified the date from the seventh to eighth month. He also set up golden calves and made priests of the lowest of the people, 1Kings 12:25-33. Because of this act of defiance, Jeroboam was cursed, 2Kings 13:1-10, and Israel never recovered.

There are similar examples of this type of rebellion by Israel. Elijah withstood Ahab and Jezebel and the prophets of Baal for a similar reason.

The Torah also provides many warnings against practicing the worship of other nations. Consider the following:

  • Leviticus 18:3: “After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances.”
  • Leviticus 20:23: “And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them.”
  • Deuteronomy 12:30-31: “Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their mighty ones, saying, How did these nations serve their mighty ones? even so will I do likewise. Thou shalt not do so unto Yahweh thy Elohim: for every abomination to Yahweh, which he hateth, have they done unto their mighty ones; for even their sons and their daughters they have burnt in the fire to their mighty ones.”

In addition to the Law, we find this warning from Jeremiah 10:2:

  • Jeremiah 10:2: “Thus saith Yahweh, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them.”

Clearly, Easter Sunday has two strikes against it. Number one, the Easter celebration is undeniably pagan and number two, the Messiah was not resurrected Sunday morning. Based on the biblical narrative, He was resurrected late on Saturday prior to sunset. Also, we are never commanded to remember His resurrection, only His death.

Here are a few sources confirming the paganism of Easter Sunday:

“The English word comes from the Anglo-Saxon Eastre or Estera, a Teutonic goddess to whom sacrifice was offered in April, so the name was transferred to the paschal feast. The word does not properly occur in Scripture, although the King James Version has it in Acts 12:4 where it stands for Passover … There is no trace of Easter celebration in the New Testament,” International Standard Bible Encyclopaedia, Easter.

“Easter was originally a pagan festival honoring Eostre, a Teutonic (Germanic) goddess of light and spring. At the time of the vernal equinox (the day in the spring when the sun crosses the equator and day and night are of equal length), sacrifices were offered in her honor. As early as the eighth century, the name was used to designate the annual Christian celebration of the resurrection of Christ,” Nelson’s Illustrated Bible Dictionary, Easter.

Regarding your reference to Colossians 2:16, Paul there is not disavowing the Sabbath and Feasts, as often taught by mainstream theologians. Paul’s message is quite the opposite. He is warning those in the assembly not to allow the world to judge them on their obedience to Yahweh’s Word.

The biblical record is clear, the Sabbath and Feasts were observed by the Messiah and His disciples. In some cases, years/decades after Yahshua’s resurrection. Below are several examples:

  • Luke 2:41: “Now his [Yahshua’s] parents went to Jerusalem every year at the feast of the Passover.”
  • Luke 22:11 “…Where is the guestchamber, where I [Yahshua] shall eat the passover with my disciples?”
  • 1Corinthians 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. Therefore let us keep the feast….”
  • Acts 20:6: “And we [Paul and company] sailed away from Philippi after the days of unleavened bread….”
  • Acts 2:1: “And when the day of Pentecost was fully come, they [apostles / disciples] were all with one accord in one place.”
  • Acts 20:16: “…for he [Paul] hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.”
  • 1Corinthians 16:8: “But I [Paul] will tarry at Ephesus until Pentecost.”
  • Acts 27:9: “…because the fast [Day of Atonement] was now already past….”
  • John 7:2, 37: “Now the Jews’ feast of tabernacles was at hand … In the last day, that great day of the feast, Yahshua stood and cried, saying, If any man thirst, let him come unto me, and drink.”
the Millennium

I read your article regarding the SDA accepting the Feasts. As a Seventh Day Adventist, I believe the ceremonial laws that pointed to the redeemer were done away with at the cross. To keep these days means you are not accepting the Messiah as the one true sacrifice. Why do you continue to observe these days and deny the Lamb of G-d?

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Q.     I read your article regarding the SDA accepting the Feasts. As a  Seventh Day Adventist (SDA), I believe the ceremonial laws that pointed to the redeemer were done away with at the cross. To keep these days means you are not accepting the Messiah as the one true sacrifice. Why do you continue to observe these days and deny the Lamb of G-d?

A.     Besides the fact that the Feasts are prophetic and will be observed in the millennial Kingdom by all nations (Ezekiel 45-46; Zechariah 14:16), the Feasts were also observed in the New Testament by the Messiah and His disciples. Below are several examples:

  • Luke 2:41: “Now his [Yahshua’s] parents went to Jerusalem every year at the feast of the Passover.”
  • Luke 22:11 “…Where is the guestchamber, where I [Yahshua] shall eat the passover with my disciples?”
  • 1Corinthians 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. Therefore let us keep the feast….”
  • Acts 20:6: “And we [Paul and company] sailed away from Philippi after the days of unleavened bread….”
  • Acts 2:1: “And when the day of Pentecost was fully come, they [apostles / disciples] were all with one accord in one place.”
  • Acts 20:16:  “…for he [Paul] hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.”
  • 1Corinthians 16:8: “But I [Paul] will tarry at Ephesus until Pentecost.”
  • Acts 27:9: “…because the fast [Day of Atonement] was now already past….”
  • John 7:2, 37:  “Now the Jews’ feast of tabernacles was at hand … In the last day, that great day of the feast, Yahshua stood and cried, saying, If any man thirst, let him come unto me, and drink.”

Many of these examples occurred years/decades after the Messiah’s death and resurrection. If the Feasts were tied to the sacrificial system and no longer required after Yahshua’s death, why then did the apostles continue to observe these days in the New Testament?

Also, the notion that these days are no longer required because of the sacrificial system would also apply to the Sabbath. As Numbers 28:9-10 verifies, there were also sacrifices on the Sabbath: “And on the sabbath day two lambs of the first year without spot, and two tenth deals of flour for a meat offering, mingled with oil, and the drink offering thereof: This is the burnt offering of every sabbath, beside the continual burnt offering, and his drink offering.”

Those who refuse to honor the Feasts due to sacrifices being offered on these days in the Old Testament must also apply this same reasoning to the Sabbath. Clearly, sacrifices were offered on both the weekly Sabbath and annual Feasts.

In addition, Yahweh lists the weekly Sabbath and annual Feasts together in Leviticus 23: “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. 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. These are the feasts of Yahweh, even holy convocations, which ye shall proclaim in their seasons. In the fourteenth day of the first month at even is Yahweh’s Passover,” verses 2-5.

This passage confirms a continuity between the weekly Sabbath and Feasts. Try as a person might, you cannot observe the weekly Sabbath and dismiss the annual Feasts. To do this is contrary to Scripture and nonsensical.

How often should communion be observed? Does the communion simply replace the Passover?

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communion     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?

communion     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.

There are some who hold the view that the Messiah did not eat a Passover meal as the lamb was not killed until the afternoon of the 14th with the meal actually taking place on the evening/night of the 15th. Does Scripture support this?

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     There are some who hold the view that the Messiah did not eat a Passover meal as the lamb was not killed until the afternoon of the 14th with the meal actually taking place on the evening/night of the 15th. Does Scripture support this?

 

     We believe that Yahshua ate the Passover meal at the beginning (sunset) on Abib 14 with His disciples. The key to the timing of Passover is found in Exodus 12:6: “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.”

According to Scripture, the lamb was to be slaughtered in the “evening.” This word comes from the Hebrew ben ha arbayim, literally meaning “between the two evenings.” According to the Pharisaic tradition, this phrase refers to the time between noon / 3:00 pm and sunset. Conversely, the Samaritans understood this time was between sunset and complete darkness.

The following references all render “evening” as found in Exodus 12:6 as sunset or twilight: The New International Bible, Revised English Bible, New American Bible, New Jerusalem Bible, New King James Bible, James Moffatt Bible, Complete Jewish Bible, Lamsa Bible, The Holy Scriptures (JPS), and the Jewish TANAKH.

In addition to the above, the Bible is clear that all aspects of the Passover were to be observed on Abib 14th. Numbers 9:3 states, “In the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it.”

If ben ha arbayim was from 3:00 pm to sunset, this would place the actual eating of the lamb and the destroyer on the evening of Abib 15.  However, based on Numbers 9:3, “all rites” and “all ceremonies” of the Passover were to occur on Abib 14.

Based on the fact that Yahshua died at 3:00 pm on Abib 14 and is called the “Lamb of Yah” in the first chapter of John, some argue that the Passover must also occur at that time. However, there are two facts to consider. Number one, Yahshua Himself had to keep the Passover. If not, He would have been in violation of the law. And number two, the New Testament verifies that He kept the Passover the evening before, as seen in Matthew 26:18-21:

“And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. And the disciples did as Yahshua had appointed them; and they made ready the passover. Now when the even was come, he sat down with the twelve. And as they did eat, he said, Verily I say unto you, that one of you shall betray me.”

Not only does Matthew confirm that Yahshua ate the Passover meal, but also when He ate it. He and the disciples ate the Passover on the evening of Abib 14. The word “even” comes from the Greek opsios and according to Thayer’s refers to, “…either from three to six o’clock p.m. or from six o’clock p.m. to the beginning of night.” From the context, it’s clear that opsios is describing the night before Yahshua died.

For addition evidence on this topic, please read our online booklet: The Timing of Passover.