Christian Churches of God

[098]

La Pâque

(Édition 3.0 19950401-19990130-20080128-20200322)

Cette étude traite du moment et de la signification de la Pâque et de sa distinction du festival païen de Easter/Pâques. Les différentes phases du festival de la Pâque sont examinées. Celles-ci sont le Dîner du Seigneur, la nuit même de la Pâque ou la Soirée Mémorable et la Fête des Pains sans Levain.

Christian Churches of God

PO Box 369, WODEN ACT 2606, AUSTRALIA

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(Copyright © 1995, 1999, 2008, 2020 Wade Cox)
(Tr. 2003, rév. 2022)

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La Pâque

Le Moment et la Signification

La Pâque est la première période de Jours Saints du Calendrier Sacré, qui est un calendrier lunaire de douze mois lunaires avec un treizième mois intercalé sept fois dans le cycle du calendrier, qui se répète tous les 19 ans. L’Année Sacrée commence en Nisan ou Abib ou autour de mars et finit avec le mois d’Adar, comme le douzième mois ou Adar II, comme le treizième mois.

La Pâque est précédée par la période de la sanctification du Temple, qui commence le premier jour du premier mois et continue au septième jour du premier mois, qui est la sanctification pour les simples et les gens dans l’erreur (voir l’étude La Sanctification du Temple de Dieu (No. 241)).

La Pâque est une Fête commémorative qui représente une série de fonctions dans le Plan de Rédemption. L’observance de la Pâque et des Jours des Pains sans Levain est un signe pour nous que nous sommes le peuple de Dieu (Exode 13:3-10). L’Exode forme la base de la Fête et, bien que l’histoire soit basée sur le salut physique de la nation d’Israël, le symbolisme de la fête représente le salut spirituel de la planète entière. La planète est sous la domination des élohim déchus, qui ont pour chef le Chérubin Protecteur nommé Satan. C’est traité dans les explications de la cosmologie, dans les études Les Élus en tant qu’Élohim (No. 001) et Le Dieu que Nous Adorons (No. 002). Le Messie est représenté par le sacrifice de l’agneau de la Pâque et par la séquence de la Fête. Christ était le premier de la récolte du monde. C’est la raison pour laquelle les trois saisons de Fêtes sont basées sur le système des moissons dans l’hémisphère nord et, particulièrement, à Jérusalem, qui a été choisie comme le centre de la structure administrative du gouvernement de Dieu, tant millénaire que post-millénaire.

Christ a, en réalité, suivi les lois de la Pâque durant la période où il a été crucifié. Parce que le Christianisme moderne observe le festival païen de Easter/Pâques, il n’a aucune explication pour le repas connu comme la Dernière Cène, ni les moments réels du commencement et de la fin de la Fête. Dans l’ensemble, le symbolisme est perdu dans le Christianisme moderne.

Distinguer la Pâque de Easter/Pâques Païennes

Dispositions Bibliques pour la Pâque

La législation de la Pâque est trouvée dans Exode 12:3-49; 23:15-18; 34:18; Lévitique 23:4-8; Nombres 9:2-5, 13-14; 28:16-25; Deutéronome 16:1-8, 16; Psaumes 81:3, 5; Ézéchiel 45:21 et suiv.

La Fête de la Pâque est basée, en réalité, autour d’un immense retrait militaire du territoire d’Égypte, qui est utilisé pour illustrer la rédemption du monde du péché. Cependant, il est utile de garder à l’esprit le plan du retrait pour avoir l’image de ce qui est peint dans le premier symbolisme.

Le chapitre 12 d’Exode commence en expliquant que le mois de la Pâque ou Nisan devait être le début des mois [de l’année]. La préparation doit être faite le premier jour de l’Année Sacrée et le septième jour aussi où le sacerdoce expie le péché par négligence (voir aussi Ézéchiel 45:18-20). Les sacrifices reposent maintenant sur Christ, mais l’expiation et la préparation doivent avoir lieu continuellement (les passages dans Ézéchiel sont continuels jusque dans le Millenium). Ceux qui ne se sont pas préparés pour prendre la Pâque ou qui voyagent doivent prendre la Pâque le deuxième mois (Nombres 9:6-12; 2Chroniques 30:2-4).

Les étrangers vivant en Israël doivent aussi célébrer la Pâque (Exode 12:48-49; Nombres 9:14), car leur salut, c’est-à-dire le salut des Païens ou de toute l’humanité, est dans la congrégation.

La Fête doit être célébrée à l’endroit désigné par Dieu (par le sacerdoce) (Deut. 16:5-7) et elle doit être célébrée avec du pain sans levain (Exode 12:8, 15-20; 12:3, 6; 23:15; Lévitique 23:6; Nombres 9:11; 28:17; Deut. 16:3-4; Marc 14:12; Luc 22:7; Actes 12:3; 1Corinthiens 5:8). La pénalité pour négliger d’observer la Fête est d’être coupé du peuple ou de la congrégation (Nombres 9:13), sauf lorsqu’on est impur ou en voyage, tel qu’exposé ci-dessus. Il y a une seule loi, autant pour l’étranger que pour le visiteur (Nombres 9:14).

La congrégation doit se préparer d’avance pour la Pâque, comme mentionné ci-dessus. Elle doit choisir l’agneau de la Pâque, le 10^ème jour du mois, le garder et le tuer, le 14^ème jour du mois (Exode 12:3). Le symbolisme de l’agneau indique le sacrifice du Messie, l’après-midi du 14^ème jour de Nisan, à environ 15h00 (qui, l’année de la crucifixion, en 30 EC, est tombé mercredi, le 5 avril. Certains groupes soutiennent que c’est en 31 EC, mais nous savons maintenant que c’est incorrect (voir l’étude Le Moment de la Crucifixion et de la Résurrection (No. 159)).

Le festival tombe sur une base variante selon le calendrier lunaire. La crucifixion n’était pas un vendredi et la résurrection n’était pas un dimanche (voir aussi l’Annexe 42 de la Companion Bible). La Pâque doit être célébrée par les familles, d’après le nombre de personnes pour la consommation de l’agneau (Exode 12:4).

La Signification de la Dernière Cène

La plupart des commentateurs Chrétiens sont confus par la signification de la Dernière Cène que Christ a eue, la nuit avant d’être crucifié. C’est le Dîner de la nuit de mardi, 14 Nisan. Des commentaires de Christ, certains ont supposé qu’il ait désiré manger cette Pâque avec eux, que les Juifs avaient, d’une façon ou d’une autre, la mauvaise date et que la date correcte était la nuit auparavant. En effet, beaucoup de groupes Chrétiens qui observent toujours la Pâque et la Dernière Cène considèrent que le repas du 14 Nisan est le repas de la Pâque. Il ne l’est pas.

Christ a observé la Pâque et la Loi (Matthieu 26:17-20; Luc 22:15; Jean 2:13, 23; 13:1 et suiv.). Il n’a pas changé un iota ou un trait de la Loi (Matthieu 5:18).

La première Pâque a été effectuée comme un retrait. Pour que la force de probablement deux millions de personnes soit déplacée avec succès, un degré de précision militaire a été exigé. Les gens se sont concentrés à Ramsès à partir du jour avant la nuit où l’ange de la mort devait passer au-dessus (pass-over) de la nation d’Israël et frapper les Égyptiens. Cela devait refléter la destruction du monde et la protection accordée aux gens par le sacrifice de l’Agneau par lequel tous les gens, Païens ou pas, seraient placés dans la congrégation de l’Éternel, sous un gouvernement universel. Pour commémorer la concentration de la force et la préparation pour le sacrifice, un repas, mentionné comme le chagigah ou chagigoh, était pris (voir la Companion Bible). Dans l’observance postexilique de la Pâque, telle que comprise par le Judaïsme moderne, le chagigoh est un sacrifice supplémentaire.

Les deux plats

… se composait généralement d’un morceau de viande rôtie sur l’os et d’un œuf rôti (The Jewish Festivals History and Observance de Hayyim Schauss, Schocken Books, New York, vii, “Pesach = Unusual Observances” p. 56).

La compréhension du Chagigoh, telle que donnée dans Deutéronome 16 et qu’il était observé à Jérusalem au temps de Christ, a été soit perdue ou mal interprétée par le Judaïsme postérieur. L’œuf a été introduit comme un symbole post-exilique postérieur du système babylonien. L’œuf de Easter/Pâques est aussi un dérivé bien connu de ce système. Les attaques par le Judaïsme rabbinique sur le Christianisme et l’obscurcissement de la standardisation des systèmes Judéo-Chrétiens ont mené à l’ignorance et, plus tard, à la persécution affreuse des Juifs et des Chrétiens non-Athanasiens qui observent la Loi (voir aussi Schauss, ibid., pp. 57 et suiv. pour certaines des actions et des diffamations ignorantes du Moyen Âge).

Logement Provisoire exigé pour la Pâque

Ceux qui observent la Pâque sont obligés de l’observer à l’extérieur de leurs habitations normales et ce, du jour de la préparation, le 14 Nisan.

Deutéronome 16:5-7 ⁵ Tu ne pourras point sacrifier la Pâque dans l’un quelconque des lieux que l’Éternel, ton Dieu, te donne pour demeure ; ⁶ mais c’est dans le lieu que choisira l’Éternel, ton Dieu, pour y faire résider son nom, que tu sacrifieras la Pâque, le soir, au coucher du soleil, à l’époque de ta sortie d’Égypte. ⁷ Tu feras cuire la victime, et tu la mangeras dans le lieu que choisira l’Éternel, ton Dieu. Et le matin, tu pourras t’en retourner et t’en aller vers tes tentes. (LSG)

La Loi de Deutéronome 16 était la raison pour laquelle Christ a envoyé les disciples pour trouver la pièce, décrite dans Matthieu 26:17-19.

Matthieu 26:17-19 ¹⁷ Le premier jour des pains sans levain, les disciples s’adressèrent à Jésus, pour lui dire : Où veux-tu que nous te préparions le repas de la Pâque ? ¹⁸ Il répondit : Allez à la ville chez un tel, et vous lui direz : Le maître dit : Mon temps est proche ; je ferai chez toi la Pâque avec mes disciples. ¹⁹ Les disciples firent ce que Jésus leur avait ordonné, et ils préparèrent la Pâque. (LSG)

Le jour n’était pas le premier jour des Pains sans Levain, comme certains le traduisent, mais il devrait plutôt lire avant les Pains sans Levain (du mot prõte utilisé aussi dans Jean 1:15,30, signifiant il a existé avant moi). La BDS-IBS conserve un peu de sens en se référant au jour comme le premier jour de la Fête des Pains sans Levain. Nous savons que c’est impossible, à moins que le terme ne soit générique.

Matthieu 26:17-19 ¹⁷ Le premier jour de la fête des pains sans levain, les disciples vinrent trouver Jésus pour lui demander : Où veux-tu que nous fassions les préparatifs pour le repas de la Pâque ? ¹⁸ Il leur répondit : Allez à la ville, chez un tel, et parlez-lui ainsi : «Le Maître te fait dire : Mon heure est arrivée. C’est chez toi que je prendrai le repas de la Pâque avec mes disciples. ¹⁹ Les disciples se conformèrent aux ordres de Jésus et préparèrent le repas de la Pâque. (BDS-IBS)

Les termes la Pâque et les Pains sans Levain sont utilisés autant spécifiquement que génériquement. La Pâque peut inclure toutes les étapes, du repas de la pré-Pâque à la Pâque aux Pains sans Levain. De la même façon, les Pains sans Levain peuvent se référer à toutes ces activités. Ce n’était pas, en fait, le jour avant les Pains sans Levain, mais deux jours auparavant. La Loi exigeait que tous les gens quittent leurs maisons et qu’ils aient pris un logement provisoire pour le 14 Nisan qui, comme tous les jours, commence au crépuscule du soir du 13 Nisan. C’était fait ainsi pour que tout le jour de la préparation soit observé à cette place, en se préparant pour la nuit réelle de la Pâque, qui était le soir du 15 Nisan ou le soir du premier Jour Saint, appelé la soirée mémorable (Exode 12:42). L’agneau était tué le jour de la préparation, le 14 Nisan, quand le soleil commençait à baisser, soit environ 15h00, c’est-à-dire en représentation du Messie (Deut. 16:6). En effet, Christ a été tué à ce moment-là et il est mort au temps désigné pour le commencement des sacrifices pour la Pâque du soir. En effet, s’il n’est pas mort précisément au moment exact pour l’immolation du premier agneau sacrificiel, tel que fixé dans la Loi, il ne pouvait pas accomplir la Loi et, par conséquent, il ne pouvait pas être le Messie.

La Méthode de la Préparation du Repas de la Pâque

L’ordonnance originale, trouvée dans Exode 12:9, exige que l’agneau soit rôti et mangé avec des herbes amères. L’ordonnance dans Deutéronome pour l’observance de la Fête dans des logements provisoires semble permettre à l’agneau d’être bouilli, car il est traduit par bouilli dans certaines Bibles, mais le mot est, en réalité, cuire, ce qui est un terme générique qui englobe le rôtissage et l’ébullition. Étant donné la Loi d’Exode 12, il est peu probable que le terme générique permettait un changement des exigences d’Exode 12. L’erreur de traduction à bouillir est utilisée pour justifier le type de repas que Christ a eu le soir de la Dernière Cène. Christ a mangé une trempette à ce repas (Jean 13:26). Peut-être aussi avec du pain levé (pour être utilisé comme une trempette psõmion).

Le repas n’était pas celui du premier Jour Saint durant lequel la Pâque est mangée, telle qu’établie dans Exode 12, mais plutôt la soirée précédente. Le repas pourrait avoir été n’importe quelle viande bouillie. Cependant, la Loi exige que le repas de la Pâque soit rôti et mangé avec des herbes amères. Le repas connu comme la Dernière Cène est donc parfaitement explicable à l’intérieur de la Loi et il n’y a aucun conflit ou diminution des ordonnances originales par Christ.

Les sept jours des Pains sans Levain commençaient la soirée suivante, le premier Jour Saint de la Fête, c’est-à-dire le 15 Nisan qui, en 30 EC, était un mercredi soir/jeudi.

Exode 12:15 Pendant sept jours, vous mangerez des pains sans levain. Dès le premier jour, il n’y aura plus de levain dans vos maisons; car toute personne qui mangera du pain levé, du premier jour au septième jour, sera retranchée d’Israël. (LSG)

Exode 13:6–7 ⁶ Pendant sept jours, tu mangeras des pains sans levain ; et le septième jour, il y aura une fête en l’honneur de l’Éternel. ⁷ On mangera des pains sans levain pendant les sept jours ; on ne verra point chez toi de pain levé, et l’on ne verra point chez toi de levain, dans toute l’étendue de ton pays. (LSG)

Exode 23:15 Tu observeras la fête des pains sans levain ; pendant sept jours, au temps fixé dans le mois des épis, tu mangeras des pains sans levain, comme je t’en ai donné l’ordre, car c’est dans ce mois que tu es sorti d’Égypte ; et l’on ne se présentera point à vide devant ma face. (LSG)

Ainsi, on voit que c’était dans ou pendant la Fête des Pains sans Levain qu’Israël est sorti d’Égypte.

Sections et Moment des Pains sans Levain

Juda mange traditionnellement du Pain sans Levain pendant huit jours. Le huitième jour suit généralement la Fête plutôt que de la précéder. Les Pains sans Levain ont commencé dans la nuit de l’Exode, appelée la nuit de la Pâque, et ils ont duré de ce Jour Saint jusqu’au septième jour, qui était un Jour Saint. Par conséquent, les sept jours ne pouvaient pas commencer le 14 Nisan au lieu du 15, autrement, le dernier jour ne tomberait pas le dernier Jour Saint des Pains sans Levain. Le Dîner du Seigneur était donc un repas différent de la Pâque comme telle et nommée la soirée mémorable (Exode 12:42; 13:3)

Exode 12:42-43 ⁴² Comme l’Éternel veilla cette nuit-là, pour les faire sortir d’Égypte, cette nuit est réservée à l’Éternel : ce sera une nuit de veille pour les Israélites dans les générations à venir. ⁴³ L’Éternel dit à Moïse et à Aaron : Voici les prescriptions au sujet de la Pâque : Aucun étranger n’en mangera. (BDS-IBS)

Cette nuit de veille était la veille faite pour l’Ange de la Mort et elle a ensuite été observée par tout Israël, comme un mémorial. C’était le Repas de la Pâque qui symbolisait la préservation de la congrégation du Peuple Saint de l’Ange de la Mort. Le sang du sacrifice a été placé sur les montants des portes pour symboliser le sacrifice rédempteur du Messie. Il est, par conséquent, absurde de suggérer que la Pâque puisse être mangée à l’extérieur, dans un restaurant, par exemple. Il ne ferait pas de sens de retourner la manger en Égypte. De plus, le symbolisme serait perdu. La période du Dîner du Seigneur et de la Pâque ou la Soirée Mémorable doit être observée, et les sept jours de Pain Sans Levain doivent être observés à l’extérieur de ses habitations normales.

Les gens retournaient à leurs maisons provisoires, le matin du premier Jour Saint, le 15 (Deut. 16:7). Les gens passaient la journée au Temple, conformément à Lévitique 23.

Il y a des assemblées Saintes le 15 Nisan et, de nouveau, le dernier ou septième jour des Pains sans Levain, le 21^ème jour du mois.

Paul explique que la Fête doit être observée avec du pain sans levain pour symboliser le pain sans levain de la sincérité et de la vérité. Le vieux levain de la malice et de la méchanceté (1Corinthiens 5:8) était un type de péché et, de là, il devait être enlevé des maisons (en effet, de tout votre territoire Deut. 16:4) pendant la période des sept jours de la Fête. Les Juifs avaient un signal spécifique, appelé chomets, pour brûler le pain et le levain, le jour de la préparation. Schauss se réfère à la pratique à la page 52 (op. cit.). La pratique, observée à Jérusalem le jour de la préparation, est une indication substantive que la nation avait cessé d’obéir à la Loi, telle que trouvée dans Deutéronome 16, et que les gens ne se déplaçaient pas dans des logements provisoires pour la Fête. Christ observait donc un aspect de la Loi qui avait été ignoré, à savoir, l’observance correcte du chagigoh.

La Fête a donc deux sections. La première section de préparation implique deux éléments de préparation :

La première période est durant les jours menant jusqu’à la période, y compris le Nouvel An de 1 Nisan (ou 1 Abib) et les jours du sept et du dix Nisan. La pratique juive d’observer le Nouvel An en Tishri est donc une tradition païenne non autorisée, dérivée du système babylonien. Le Rabin Kohn dans The Sabbatarians in Transylvania déclare très clairement que Rosh Hashanah ou le Nouvel An de Tishri était une tradition de la période après le Temple, qui n’est pas entrée dans le Judaïsme avant le troisième siècle EC et qu’elle n’a jamais été observée dans la période du Temple ou par la première église Chrétienne.

La deuxième période de préparation est cette période de déplacement de sa maison au logement provisoire, exactement de la même façon que cela est fait pour la Fête des Tabernacles ou des Tentes (voir la section des Tabernacles). C’est ce que Christ a fait pour la Dernière Cène.

La troisième phase est celle des sept jours des Pains sans Levain comme tels, avec des Jours Saints les 15 et 21 Nisan. À l’intérieur de la troisième phase, il y a l’offrande nommée l’Offrande de la Gerbe Agitée, qui était symbolique de l’acceptation de Christ, comme le premier des premiers-fruits et un sacrifice acceptable à Dieu. Sans cette cérémonie, nous ne pourrions pas avoir été réconciliés avec Dieu. Elle est exigée d’être observée (voir l’étude L’Offrande de la Gerbe (No. 106b)).

Le repas de la nuit de la Pâque doit clairement être d’agneau et d’herbes amères, qui sont représentés dans la Table Seder traditionnelle des Juifs (cependant, l’œuf est une représentation de la captivité babylonienne et est donc de dérivation secondaire).

L’Exode d’Égypte est aussi un prototype d’un nouvel Exode qui se produira au retour du Messie, quand il enverra des survivants à toutes les nations pour l’identification et le retour du reste de la congrégation d’Israël. Ils retourneront sur des chevaux et dans des chars et sur des litières et sur des mules (Ésaïe 66:20). La Fête prendra donc aussi un autre symbolisme.

L’Erreur dans la Compréhension de la Pâque

Il y a un certain nombre d’interprétations incorrectes de la Pâque, qui seront examinées par la suite. La discussion de la Pâque est centrée autour des points suivants :

La date et le moment de l’abattage de l’agneau de la Pâque ;

La date et le moment du repas de l’agneau de la Pâque ;

La date et le moment de l’Exode et la nature de la Dernière Cène que Jésus a mangée avec ses disciples.

La base de la discussion résulte d’un conflit apparent entre les comptes rendus de la Dernière Cène de Jésus, tels que donnés dans les Évangiles Synoptiques, Matthieu, Marc et Luc, et celui de Jean.

Matthieu, Marc et Luc enregistrent chacun la chose suivante :

Matthieu 26:18-19 ¹⁸ Il répondit : Allez à la ville chez un tel, et vous lui direz : Le maître dit : Mon temps est proche ; je ferai chez toi la Pâque avec mes disciples. ¹⁹ Les disciples firent ce que Jésus leur avait ordonné, et ils préparèrent la Pâque. (LSG)

Marc 14:12 Le premier jour des pains sans levain, où l’on immolait la Pâque, les disciples de Jésus lui dirent : Où veux-tu que nous allions te préparer la Pâque ? (LSG)

Marc 14:16 Les disciples partirent, arrivèrent à la ville, et trouvèrent les choses comme il le leur avait dit ; et ils préparèrent la Pâque. (LSG)

Luc 22:8 et Jésus envoya Pierre et Jean, en disant : Allez nous préparer la Pâque, afin que nous la mangions. (LSG)

Luc 22:15 Il leur dit : J’ai désiré vivement manger cette Pâque avec vous, avant de souffrir ; (LSG)

Ces comptes rendus donnent l’impression que Jésus anticipait la Pâque et qu’il a pris le repas de la Pâque avant sa mort sur la croix. Cela établirait aussi les symboles du pain et du vin, le soir du repas de la Pâque.

Cependant, Jean note, dans Jean 13:1.

Jean 13:1 Avant la fête de Pâque, Jésus, sachant que son heure était venue de passer de ce monde au Père, et ayant aimé les siens qui étaient dans le monde, mit le comble à son amour pour eux. (LSG)

Jean 13:27-29 enregistre :

²⁷ Dès que le morceau fut donné, Satan entra dans Judas. Jésus lui dit : Ce que tu fais, fais-le promptement. ²⁸ Mais aucun de ceux qui étaient à table ne comprit pourquoi il lui disait cela ; ²⁹ car quelques-uns pensaient que, comme Judas avait la bourse, Jésus voulait lui dire : Achète ce dont nous avons besoin pour la fête, ou qu’il lui commandait de donner quelque chose aux pauvres. (LSG)

Le texte montre clairement ici que ce n’était pas le soir du 15 Nisan. Aucun achat ne pouvait être fait cette nuit-là. Jean 13:1 montre aussi que le lavement des pieds, etc. a eu lieu avant la Fête de la Pâque et pendant le dîner (Jean 13:2). Le pain a été rompu pendant le dîner (Matthieu 26:26), après que le vin eût été distribué. Cependant, le vin n’a été béni et bu qu’après le dîner (Luc 22:20). Judas n’était pas encore parti pour le trahir, quand le pain et le vin ont été pris (Luc 22:21).

De plus, Jean 18:28 montre que c’était avant la Pâque.

Jean 18:28 Ils conduisirent Jésus de chez Caïphe au prétoire : c’était le matin. Ils n’entrèrent point eux-mêmes dans le prétoire, afin de ne pas se souiller, et de pouvoir manger la Pâque. (LSG)

Cela établit que c’était avant la Pâque, le jour de la préparation, car la souillure, à ce moment-là, les aurait empêchés de manger la Pâque. C’est confirmé par Jean 19:14.

Jean 19:14 C’était la préparation de la Pâque, et environ la sixième heure. Pilate dit aux Juifs : Voici votre roi. (LSG)

Jean 19:31 confirme aussi ce point.

Jean 19:31 Dans la crainte que les corps ne restassent sur la croix pendant le sabbat, -car c’était la préparation, et ce jour de sabbat était un grand jour, -les Juifs demandèrent à Pilate qu’on rompît les jambes aux crucifiés, et qu’on les enlevât. (LSG, emphase ajoutée)

Jean place clairement la Dernière Cène de Christ en soirée, avant le repas de la Pâque. Christ est mort sur la croix l’après-midi du jour de la préparation du 14 Nisan, immédiatement avant le repas de la Pâque, le premier Jour Saint des Pains sans Levain, qui est le Sabbat mentionné ici et non pas le Sabbat hebdomadaire. Le désaccord entre Jean et les Évangiles Synoptiques est seulement apparent. Ils reconnaissent aussi que Jésus est mort le jour de la préparation de la Pâque.

Matthieu 27:62 Le lendemain, qui était le jour après la préparation, les principaux sacrificateurs et les pharisiens allèrent ensemble auprès de Pilate, (LSG)

Marc 15:42 Le soir étant venu, comme c’était la préparation, c’est-à-dire, la veille du sabbat, (LSG)

Luc 23:54 C’était le jour de la préparation, et le sabbat allait commencer. (LSG)

Pourquoi Christ s’est-il référé au repas comme à la Pâque ? C’était soit une référence générique à la Pâque comme Fête, comme c’est commun parmi tous ceux qui observent la Fête, autant Juifs que Chrétiens, soit une déclaration d’un désir qui ne pouvait pas être accompli. La référence générique est expliquée dans Luc 22:1 : Maintenant la fête des pains sans levain, appelée la Pâque, approchait. À Luc 22:7, nous voyons que le terme inclut le jour de la préparation.

Luc 22:7 Le jour des pains sans levain, où l’on devait immoler la Pâque, arriva, (LSG)

Une aberration du fondamentalisme américain du vingtième siècle, provenant de ces commentaires des Évangiles Synoptiques, a été la revendication que Christ a vraiment, en fait, mangé le repas de la Pâque pendant la nuit du 14 Nisan. Prétendument, il obéissait aux instructions d’Exode 12 qui, il est inexactement revendiqué, enseigne que l’agneau de la Pâque devait être sacrifié au début du 14 Nisan et qu’il n’y a aucune validité dans un repas de la Pâque, le 15 Nisan. Cette Pâque du 15 Nisan est, prétendument, simplement une tradition des Juifs. La position semble provenir de l’isolement du commentaire de Christ en rapport à la Pâque et de son application seulement à la nuit du 14 Nisan, plutôt qu’à la période du procès, de la crucifixion et de la résurrection de Christ. Les revendications extraordinaires en matière de justification semblent provenir des tentatives de défendre la position erronée à posteriori.

La revendication n’est certainement pas appuyée par aucune des références que nous avons citées antérieurement. En effet, il n’y a aucun doute que Christ était mort avant la Pâque, selon les références de l’Ancien et du Nouveau Testament. Il devait, en fait, avoir été mort pour accomplir la prophétie. Un agneau de la Pâque tué un jour en retard n’est pas un agneau de la Pâque. La Pâque du deuxième mois est une autre question. De plus, il n’y a aucune indication, dans aucun des écrits apostoliques, qu’il y avait une discussion quelconque quant aux dates ou à la justesse des temps de la Pâque ou de tout autre Jour Saint observé autant par les Juifs que les Chrétiens, au premier siècle et dans les suivants. Le cas pour la Pâque, le soir du Dîner du Seigneur, c’est-à-dire la nuit de 14 Nisan, est basé sur une série de prémisses. Ces prémisses sont examinées à l’Annexe A et démontrées comme étant fausses.

Quand les gens disent qu’ils croient en une Pâque du 14, ils veulent d’habitude dire les choses suivantes :

Qu’ils croient que l’agneau de la Pâque originale, dans Exode 12, a été tué par les enfants d’Israël au début du 14 Nisan et mangé pendant la nuit du 14.

Que les Juifs du temps de Christ se trompaient, quand ils tuaient l’agneau de la Pâque, l’après-midi du 14 Nisan, et le mangeaient le soir du 15.

Que le repas que Jésus a mangé avant de mourir était un repas de la Pâque, correctement observé au commencement et pendant la nuit du 14 Nisan et, pendant ce repas, Jésus a substitué les nouveaux symboles du pain et du vin pour l’agneau et les herbes amères.

Que la soi-disant controverse à propos du 14 Nisan était si les Chrétiens devaient ou non participer au pain et au vin le soir du 14 Nisan ou le soir du 15 Nisan.

Le fait de la question est qu’il n’y a jamais eu de débat significatif à propos de la nuit où les Juifs ont mangé le repas de la Pâque. Le Christianisme a toujours compris les dates en question. Il a toujours été compris que les agneaux étaient tués vers la fin du 14 et mangés pendant la nuit du 15. Le débat pour les Chrétiens était centré autour de la question, à savoir si le Dîner du Seigneur, consistant dans le lavement des pieds et le pain et le vin, devait vraiment être observé le soir du 14 Nisan (un jour avant le repas normal de la Pâque) ou comme une tradition du vendredi Saint-dimanche de Easter/Pâques. Cette controverse a éclaté au deuxième siècle. Les protagonistes principaux étaient les Évêques de Rome et Polycarpe et son successeur Polycrates.

Bien que l’observance de Easter/Pâques était presque du début la pratique de l’église Chrétienne, une différence sérieuse quant au jour pour son observance a bientôt surgi entre les Chrétiens de descendance juive et ceux de descendance païenne, qui a mené à une controverse longue et amère. Le point en cause était quand le jeûne Pascal devait prendre fin. Avec les Chrétiens juifs, dont la pensée maîtresse était la mort de Christ comme l’Agneau Pascal, le jeûne finissait en même temps comme celui des Juifs, le quatorzième jour de la lune en soirée et le festival de Easter/Pâques suivait immédiatement, sans tenir compte du jour de la semaine. Les Chrétiens païens, d’autre part, libérés des traditions juives, identifiaient le premier jour de la semaine avec la Résurrection et observaient le vendredi précédent comme la commémoration de la crucifixion, sans tenir compte du jour du mois”. (Encyclopédie Britannica, 11^ème édition, article sur Easter/Pâques).

C’est venu à être connu comme la Controverse Quartodécimane et, historiquement parlant, cela a été la seule controverse principale entourant le moment où le Dîner du Seigneur doit être pris (voir les études Les Origines de Noël et de Easter/Pâques (No. 235) et Les Disputes Quartodécimanes (No. 277)).

Dans certaines des Églises de Dieu, au 20^e siècle, il y a eu un argument, provenant de l’ignorance académique, à savoir si Jésus a vraiment mangé le repas de la Pâque, plutôt qu’un repas de la Pâque. De ce point, le débat surgit concernant le moment du sacrifice de l’agneau de la Pâque de l’Exode et du repas de la Pâque et, de là, quelle nuit le Dîner du Seigneur doit être observé. Cependant, c’est une question différente de la Controverse Quartodécimane et les deux questions ne devraient pas être confondues.

La confusion est basée sur une approche simpliste des textes dans les Évangiles Synoptiques (ci-dessus), comme Marc 14:12-26. La question des disciples était qu’ils voulaient savoir où Christ voulait manger la Pâque. Ils n’avaient aucune connaissance qu’il serait mort, comme l’Agneau de la Pâque.

Le premier jour des pains sans levain, où l’on immolait la Pâque, les disciples de Jésus lui dirent : Où veux-tu que nous allions te préparer la Pâque ?

Il devrait être évident à tout étudiant de la Bible que nous parlons génériquement. Premièrement, le premier jour des Pains sans Levain n’est pas la Pâque, selon Exode 12:3-10. L’agneau de la Pâque est mis de côté le 10 Nisan et tué le 14 Nisan, au soir. La Pâque est alors mangée cette nuit-là, qui commence le 15 Nisan et la Fête des Pains sans Levain. Le fait que le terme soir du 14 Nisan est à la fin du jour est évident de la terminologie pour le calcul de la Fête des Pains sans Levain, à Exode 12:18-20.

¹⁸ Le premier mois, le quatorzième jour du mois, au soir, vous mangerez des pains sans levain jusqu’au soir du vingt et unième jour. ¹⁹ Pendant sept jours, il ne se trouvera point de levain dans vos maisons ; car toute personne qui mangera du pain levé sera retranchée de l’assemblée d’Israël, que ce soit un étranger ou un indigène. ²⁰ Vous ne mangerez point de pain levé ; dans toutes vos demeures, vous mangerez des pains sans levain. (LSG)

Le calcul des sept jours commence de la soirée du 14 Nisan qui est à la fin du 14 Nisan, pas à son début, puisque Lévitique 23:5 dit que le 14 Nisan est la Pâque du Seigneur et Lévitique 23:6 dit que la Fête des Pains sans Levain commence le 15^ème jour du mois de Nisan. Les sept jours continuent du 15 jusqu’à la soirée de 21 Nisan. Maintenant, 21 Nisan est le dernier Jour Saint des Pains sans Levain. Par conséquent, le dernier Jour Saint est le 7^ème jour finissant en soirée. La soirée du 14 Nisan, mentionnée dans Exode 12, est la fin du 14 et le début du 15 Nisan, autrement une contradiction serait introduite dans les deux textes.

Les arguments que Christ a été crucifié le mauvais jour, parce que les Juifs étaient dans l’erreur, sont fallacieux à deux égards. Premièrement, le sacrifice Messianique était l’achèvement de l’Écriture, qui ne peut pas être anéantie (Jean 10:35). Deuxièmement, l’achèvement et l’accomplissement de la Loi étaient l’objectif du Messie. Il a stipulé les Lois dans l’Ancien Testament, quand il les a données à Moïse, comme l’Ange de l’Alliance.

L’Offrande de la Gerbe Agitée

Le signe de Jonas devait être achevé exactement dans toutes ses phases. La première phase consistait en ce que Christ était dans la tombe pendant trois jours et trois nuits, pas plus, pas moins. Christ devait aussi être ressuscité avant le matin du premier jour de la semaine, après le Sabbat hebdomadaire, parce qu’il était l’offrande agitée ou de la gerbe, qui était les premiers-fruits de toutes les moissons (Exode 29:24-27; voir aussi Lévitique 7:30, 34; 8:27, 29; 9:21; 10:14-15; 14:12, 24; 23:11-20; Nombres 5:25; 6:20; 18:11, 18).

Exode 29:24-27 …Tu mettras toutes ces choses sur les mains d’Aaron et sur les mains de ses fils, et tu les agiteras de côté et d’autre devant l’Éternel. ²⁵Tu les ôteras ensuite de leurs mains, et tu les brûleras sur l’autel, par-dessus l’holocauste ; c’est un sacrifice consumé par le feu devant l’Éternel, d’une agréable odeur à l’Éternel. ²⁶Tu prendras la poitrine du bélier qui aura servi à la consécration d’Aaron, et tu l’agiteras de côté et d’autre devant l’Éternel : ce sera ta portion. ²⁷ Tu sanctifieras la poitrine et l’épaule du bélier qui aura servi à la consécration d’Aaron et de ses fils, la poitrine en l’agitant de côté et d’autre, l’épaule en la présentant par élévation. (LSG)

Elle était traditionnellement offerte à 9h00. C’est la raison pour laquelle Christ a dit à Marie, quand elle est venue pour le voir :

Jean 20:1,15-17 ¹ Le premier jour de la semaine, Marie de Magdala se rendit au sépulcre dès le matin, comme il faisait encore obscur; et elle vit que la pierre était ôtée du sépulcre… ¹⁵ Jésus lui dit : Femme, pourquoi pleures-tu ? Qui cherches-tu ? Elle, pensant que c’était le jardinier, lui dit : Seigneur, si c’est toi qui l’as emporté, dis-moi où tu l’as mis, et je le prendrai. ¹⁶ Jésus lui dit : Marie ! Elle se retourna, et lui dit en hébreu : Rabbouni ! c’est-à-dire, Maître ! ¹⁷ Jésus lui dit : Ne me touche pas ; car je ne suis pas encore monté vers mon Père. Mais va trouver mes frères, et dis-leur que je monte vers mon Père et votre Père, vers mon Dieu et votre Dieu. (LSG)

Par conséquent, la crucifixion devait arriver quand 14 Nisan tombait un mercredi. Une crucifixion du vendredi ne pouvait pas accomplir les prophéties Messianiques. Christ achevait chaque moindre détail de la Loi et des prophéties. La Loi doit donc être comprise dans sa séquence et son détail pour donner du sens à ce qui arrive à cette Pâque de 30 EC.

Le Repas de la Pâque

La Pâque doit être préparée spécifiquement en accord avec Exode 12:8-12

Exode 12:8-12 ⁸ Cette même nuit, on en mangera la chair, rôtie au feu ; on la mangera avec des pains sans levain et des herbes amères. ⁹ Vous ne le mangerez point à demi cuit et bouilli dans l’eau ; mais il sera rôti au feu, avec la tête, les jambes et l’intérieur. ¹⁰ Vous n’en laisserez rien jusqu’au matin ; et, s’il en reste quelque chose le matin, vous le brûlerez au feu. ¹¹ Quand vous le mangerez, vous aurez vos reins ceints, vos souliers aux pieds, et votre bâton à la main ; et vous le mangerez à la hâte. C’est la Pâque de l’Éternel. ¹² Cette nuit-là, je passerai dans le pays d’Égypte, et je frapperai tous les premiers-nés du pays d’Égypte, depuis les hommes jusqu’aux animaux, et j’exercerai des jugements contre tous les dieux de l’Égypte. Je suis l’Éternel. (LSG)

Le terme utilisé dans Deutéronome 16:7 rendu cuire dans la Bible Interlinéaire, et bouillir dans la RSV Annotée est un terme générique, SHD 1310 bashal, qui est une racine principale de la proposition pour faire bouillir et, de là, pour être fait dans la cuisson ; métaphoriquement, cela signifie mûrir : de là, cuire, bouillir, apporter en avant, est mûr, rôtir, ébullition, tremper (ou être trempé). La signification de son utilisation doit être prise dans le contexte. La signification spécifique est ici de rôtir. Il n’y a aucune base du tout pour affirmer, de l’utilisation de ce mot, que l’événement dans Deutéronome 16 est un événement différent de celui exigé par Exode 12. Dans Exode 12:14, Christ stipule que ce jour doit être un mémorial pour toujours pour Israël qui, par définition, inclut les élus.

Exode 12:14 Vous conserverez le souvenir de ce jour, et vous le célébrerez par une fête en l’honneur de l’Éternel; vous le célébrerez comme une loi perpétuelle pour vos descendants. (SHD 5769 ‘olam ou jusqu’au point de fuite ou pratiquement l’éternité).

Moment et Lieu de la Pâque

Un axiome qui doit être compris est que Christ ne pouvait pas assister à sa propre Pâque. Il était l’Agneau de la Pâque et, par conséquent, il serait mort. Mais, il avait fixé une séquence qui satisferait à cet événement précis, quand il était l’Ange de Yahovah. Il a donné à Moïse les exigences pour avoir la même activité qu’il avait chargé les disciples de faire, dans Marc 14:12-26. L’exigence a été stipulée dans Deutéronome 16:2, 5-8.

Observe le mois des épis (Abib), et célèbre la Pâque en l’honneur de l’Éternel, ton Dieu ; car c’est dans ² le mois des épis (Abib) que l’Éternel, ton Dieu, t’a fait sortir d’Égypte, pendant la nuit. Tu sacrifieras la Pâque à l’Éternel, ton Dieu, tes victimes de menu et de gros bétail, dans le lieu que l’Éternel choisira pour y faire résider son nom… (La Bible Interlinéaire continue le texte comme) ⁵ Tu ne pourras point sacrifier la Pâque dans l’une quelconque des portes que Jéhovah, ton Dieu, te donne. ⁶ Mais c’est dans le lieu qu’Il choisira, pour y faire résider Son nom, que tu sacrifieras la Pâque, offrant le soir, au coucher du soleil, à l’époque de ta sortie d’Égypte. ⁷ Tu feras cuire, et tu mangeras dans le lieu que Jéhovah, ton Dieu, choisira. Et le matin, tu pourras t’en retourner et t’en aller vers tes tentes. ⁸ Pendant six jours, tu mangeras des pains sans levain ; et le septième jour, il y aura une assemblée solennelle en l’honneur de Jéhovah, ton Dieu. Tu ne feras aucun ouvrage.

Le temps mentionné ici qualifie le texte dans Exode. C’est évident ici que les sept jours incluent le dernier Jour Saint du 21 Nisan. Par conséquent, la soirée du 14 Nisan, mentionnée ci-dessus, devait être à la fin du jour, c’est-à-dire au commencement du 15 Nisan, ce qui est corroboré par le texte dans Lévitique. Donc, les trois textes s’expliquent et se soutiennent l’un l’autre, éliminant toute possibilité que la nuit précédente, à savoir celle du 14 Nisan, pourrait être impliquée. Le terme générique, le soir, à l’époque où vous êtes sortis d’Égypte, ne peut pas être pris pour indiquer le fait que le jour suivant a été substitué à la Pâque réelle. Le concept impliqué est que, par le sacrifice de la Pâque, l’Ange de la Mort est passé au-dessus d’Israël. D’après la définition de la Bible, l’Ange de la Mort doit être Christ, car le pouvoir du Jugement lui a été donné par Dieu. Par le sacrifice de Christ, Israël a été racheté et a commencé à être amené hors d’Égypte. Par conséquent, la Pâque est à l’extérieur des villes et avant le 15 Nisan. Le point est mis en perspective en examinant l’Exode sous Moïse et la Pâque originale.

L’Exode comme un Retrait Militaire

Sortir

L’Exode d’Égypte était un retrait militaire. Israël était partout dans le territoire de Gosen. Ils étaient prêts à quitter leurs maisons sur les ordres de Moïse. L’Éternel a dit que ce jour même, à savoir 15 Nisan (Exode 12:17), le premier Jour Saint des Pains sans Levain, il a emmené les Armées d’Israël hors du territoire de l’Égypte. L’Éternel a donc racheté Israël la nuit du 15 Nisan et leur mouvement a commencé pendant les heures qui ont suivi, sur l’ordre de Moïse.

Pour avoir une idée du retrait, on doit examiner les chiffres. Israël comprenait environ 600,000 hommes à pied, en plus des femmes et des enfants. Une multitude mélangée est partie avec eux, de même que beaucoup de bétail, à la fois du menu et du gros bétail (Exode 12:37-39). Ils étaient au moins 1,000,000 et, probablement, plus de 1,500,000 et même près de 2,000,000. La colonne normale de marche militaire est trois côte à côte. Une colonne de 100 hommes à intervalles d’un mètre avec l’espacement de groupe de 10 mètres aurait environ 50 mètres. Une distance entre les groupes est nécessaire pour le mouvement aisé et réduire au minimum le retard et la poussière. Il y aurait 50 mètres entre les groupes de 100 hommes. Par conséquent, la force aurait eu environ 1,000 km de long. Si on suppose que le groupe a marché 10 côte à côte, la longueur est alors réduite à environ 600 km. Puisqu’un homme marche à trois miles à l’heure ou quatre kilomètres et demi à l’heure, disons 5 km/heure, cela prendrait à la colonne, si on suppose que Ramsès était le point de contrôle pour le départ, ce qui semble être le cas d’Exode 12:37, plus de 100 heures pour sortir de Ramsès.

Un exemple de la mesure de la colonne est obtenu si on considère que la colonne aurait pu se tenir la main dans la main, avec un bout dans Succoth et l’autre bout dans Ramsès, tout en étant jusqu’à 50 personnes de profondeur dans les rangs. Ils auraient pu marcher 50 côte à côte et toujours être en train de quitter Ramsès pendant un jour, tandis qu’ils étaient dans Succoth. Étant donné que le bétail peut seulement se déplacer à moins de 30 km par jour, il était impossible que la colonne ait achevé son voyage en trois jours, même si on n’assume aucun temps dans le secteur de rassemblement.

Comme la colonne a dû être rassemblée de partout dans Gosen, les étapes normales d’un retrait militaire auraient été employées. L’avant-garde aurait quitté Ramsès aussitôt que Moïse serait retourné avec l’ordre de partir. Moïse a été convoqué par Pharaon, la nuit du 15 Nisan, après que le premier-né a été tué (Exode 12:31).

Moïse aurait donc donné l’ordre à l’avant-garde de partir cette nuit-là. Au matin, le début de la colonne avait quitté Ramsès. Cependant, la nation entière aurait toujours été en train de se déplacer vers les secteurs de rassemblement et les points de contrôle, partout dans Gosen. Moïse a été formé dans ces questions. Il aurait envoyé des coureurs à travers Gosen et commencé le mouvement. La synchronisation et le contrôle étaient primordiaux. Les gens et le bétail ont dû être maintenus dans l’ordre et le bétail a dû être contrôlé et abreuvé. Autrement, le résultat aurait été le chaos.

Les gens se seraient déplacés de Ramsès vers Succoth pendant environ quatre jours. Les éléments du devant auraient atteint Succoth, à seulement 65 km de distance, avant que les derniers n’aient quitté Ramsès. Même s’ils ont marché 100 côte à côte, la colonne aurait toujours eu plus de 150 km et peut-être 300 km de long.

La distance normale de marche est d’environ 20 miles ou 30 km par jour. Par conséquent, cela aurait pris au moins un jour complet de marche pour arriver là. Étant donné les bagages, les personnes âgées, les malades et les boiteux, le mouvement à Succoth aurait été fait par groupes. Le même système aurait été appliqué pour le mouvement au-delà de Succoth.

L’Exode était un retrait militaire planifié de dimensions monumentales. Affirmer que le temps du mouvement de Ramsès aurait influencé la date de la Pâque est une conjecture faite par quelqu’un qui est vraiment non informé de l’énormité de la tâche. La nuit de veille à l’Éternel était le 15 Nisan, quand tout a commencé et c’est la nuit de veille observée à l’Éternel par tous les gens d’Israël, dans toutes leurs générations (Exode 12:42).

Le Dernier Jour Saint des Pains sans Levain

De ce que l’on connaît des mouvements de colonnes, il semble probable que la colonne a été sur place à Succoth pour le dernier Jour Saint des Pains sans Levain et qu’on leur a alors donné du repos. L’avant-garde aurait pu avoir voyagé à marche forcée pendant six jours, une distance d’environ 200 kilomètres et plus. Ils auraient donc pu avoir atteint la Mer Rouge en ligne directe de marche (c’est-à-dire 170 km). Cependant, il semble tout à fait impossible que le corps principal ait voyagé intact la distance dans ce laps de temps. Succoth est donc probablement le premier camp d’organisation, comme il semble être dépeint.

Prophétie dans la Pâque

La Pâque a été établie comme un rituel spécifique pour montrer la voie dans laquelle Christ devait venir et être le sacrifice et, comme tel, le moyen pour la libération du monde du péché et de la captivité. Il devait ainsi amener captive la captivité (Apoc. 13:10).

La séquence du rituel a été conçue pour être accomplie par le Messie sur une base systématique et soignée. Il est ainsi entré à Béthanie (Jean 12:1) six jours avant la Pâque, afin qu’il puisse être mis de côté le dixième jour. Cette année-là, en 30 EC, le dixième jour était un Sabbat. Christ est arrivé le 9 et il a eu le repas du Sabbat où Marthe a servi (Jean 12:2). Le jour suivant (Jean 12:12), il est entré à Jérusalem pour qu’il puisse être sacrifié, conformément à Exode 12. La foule a étendu des feuilles de palmier devant lui et il est monté sur un ânon pour accomplir la prophétie citée en partie dans Jean 12:15 :

Jean 12:15 Ne crains point, fille de Sion ; Voici, ton roi vient, assis sur le petit d’une ânesse. (LSG)

La citation de Zacharie 9:9 est :

Zacharie 9:9 Sois transportée d’allégresse, fille de Sion ! Pousse des cris de joie, fille de Jérusalem ! Voici, ton roi vient à toi ; Il est juste et victorieux, Il est humble et monté sur un âne, sur un âne, le petit d’une ânesse. (LSG)

Christ avait une séquence entière de prophétie à accomplir et l’Écriture ne peut pas être anéantie. Christ devait donc être tué au temps correct pour la Pâque, autrement, l’Écriture aurait été brisée. Certaines prophéties Messianiques sont données ci-dessous.

Christ devait être défiguré par la flagellation, au point d’être méconnaissable, d’Ésaïe 53:5 :

Ésaïe 53:5 Mais il était blessé pour nos péchés, brisé pour nos iniquités ; Le châtiment qui nous donne la paix est tombé sur lui, et c’est par ses meurtrissures que nous sommes guéris.

⁷ Il a été maltraité et opprimé, et il n’a point ouvert la bouche, semblable à un agneau qu’on mène à la boucherie, à une brebis muette devant ceux qui la tondent; Il n’a point ouvert la bouche. (LSG)

C’est la raison pour laquelle Christ a été silencieux devant ses accusateurs (Marc 14:60-61), pour qu’il puisse accomplir cette prophétie. On l’a raillé dans Marc 14:16-20, accomplissant Psaume 22:7.

Psaume 22:7 Tous ceux qui me voient se moquent de moi, ils ouvrent la bouche, secouent la tête: (LSG)

À Luc 23:35, on s’est moqué de Christ sur le pieu.

Il a sauvé les autres ; qu’il se sauve lui-même, s’il est le Christ, l’élu de Dieu !

Cela a aussi accompli Psaume 22:17.

Psaume 22:17 Je pourrais compter tous mes os. Eux, ils observent, ils me regardent ; (LSG)

Christ a été transpercé au lieu d’avoir ses jambes brisées sur la croix, pour accomplir la prophétie (Jean 19:36)

Jean 19:36 Ces choses sont arrivées, afin que l’Écriture fût accomplie : Aucun de ses os ne sera brisé. (LSG)

Premièrement de l’ordre, dans Exode 12:46 :

et vous ne briserez aucun os.

et de Nombres 9:12:

Ils n’en laisseront rien jusqu’au matin, et ils n’en briseront aucun os.

Préservant ainsi l’Écriture concernant l’homme juste, dans Psaume 34:20.

Il garde tous ses os, aucun d’eux n’est brisé.

La Crucifixion était le sacrifice de la Pâque, mentionné dans Exode 12 et Nombres 9, qui devait être célébré le 14 Nisan au soir. C’est le moment où Christ a été tué. Le moment de la mort de Christ est lui-même une prophétie Messianique. Christ devait être transpercé pour accomplir Zacharie 12:10-13.

Zacharie 12:10-13 ¹⁰ Alors je répandrai sur la maison de David et sur les habitants de Jérusalem un esprit de grâce et de supplication, et ils tourneront les regards vers moi, celui qu’ils ont percé. Ils pleureront sur lui comme on pleure sur un fils unique, ils pleureront amèrement sur lui comme on pleure sur un premier-né. ¹¹ En ce jour-là, le deuil sera grand à Jérusalem, comme le deuil d’Hadadrimmon dans la vallée de Meguiddon. ¹² Le pays sera dans le deuil, chaque famille séparément : La famille de la maison de David séparément, et les femmes à part ; La famille de la maison de Nathan séparément, et les femmes à part ; ¹³ La famille de la maison de Lévi séparément, et les femmes à part ; La famille de Schimeï séparément, et les femmes à part ; (LSG)

La maison de David, par Nathan, a été accomplie dans Luc 3. De même, la maison de Marie était aussi reliée à Lévi, étant donné qu’Élisabeth avait épousé un Souverain Sacrificateur d’Abijah.

De l’injonction sur les sacrificateurs quant au mariage tribal, Élisabeth était Lévite et, par conséquent, Marie était probablement aussi en partie Lévite. Le Messie d’Aaron et aussi d’Israël était donc de deux lignées pour devenir le Messie de deux Avènements, comme nous le notons des Manuscrits de la Mer Morte.

Christ a parlé Messianiquement, dans Marc 15:34 (de Psaume 22:1) :

Mon Dieu, mon Dieu, pourquoi m’as-tu abandonné? (LSG)

Christ n’a pas été abandonné, mais il a parlé ici comme quelqu’un sur le point de mourir, pour accomplir le reste de Psaume 22:15.

Psaume 22:15 Ma force se dessèche comme l’argile, et ma langue s’attache à mon palais ; Tu me réduis à la poussière de la mort. (LSG)

De Psaume 22:24, Dieu ne l’a pas abandonné.

Psaume 22:24 Car il n’a ni mépris ni dédain pour les peines du misérable, et il ne lui cache point sa face ; Mais il l’écoute quand il crie à lui. (LSG)

Cette déclaration était pour attirer l’attention sur le psaume Messianique et son accomplissement, qui était que toutes les familles des nations adoreraient devant Dieu. Christ a parlé à son Dieu.

Affirmer que Christ ne parlait pas à son Dieu, mais qu’il disait cela simplement pour accomplir une prophétie revient à affirmer que Christ a prononcé l’Écriture faussement et pour induire en erreur, au moment de sa mort. Cela revient à affirmer qu’il a ainsi péché et qu’il s’est disqualifié par le non-repentir ou qu’il a rendu son sacrifice sans signification.

Le percement de Christ a aussi été noté dans Psaume 22:16-17.

Psaume 22:16-17 ¹⁶ Car des chiens m’environnent, une bande de scélérats rôdent autour de moi, ils ont percé mes mains et mes pieds. ¹⁷ Je pourrais compter tous mes os. Eux, ils observent, ils me regardent ; (LSG)

Ils ont tiré au sort pour les vêtements de Christ, dans Psaume 22:18.

Psaume 22:18 Ils se partagent mes vêtements, ils tirent au sort ma tunique. (LSG)

À Jean 19:28, il a dit j’ai soif, citant Psaume 69:21.

Psaume 69:21 Ils mettent du fiel dans ma nourriture et, pour apaiser ma soif, ils m’abreuvent de vinaigre. (LSG)

Le fiel était pour l’empoisonner et le vinaigre augmentait la soif et déguisait le fiel.

Après l’énonciation ci-dessus, Il a déclaré: Tout est accompli (Jean 19:30), signifiant que les prophéties avaient été accomplies. Il a déclaré, dans Luc 23:46 :

Père, je remets mon esprit entre tes mains. (LSG)

Cela vient de Psaume 31:5 :

Je remets mon esprit entre tes mains ; Tu me délivreras, Éternel, Dieu de vérité ! (LSG)

Christ espérait donc être racheté par le Dieu de Vérité. Son Dieu et notre Dieu, qui est le Père de tous.

À sa mort, de Luc 23:45, il y a eu de l’obscurité de la sixième heure à la neuvième heure ou de midi à 15h00. Il mourut :

Luc 23:45 Le soleil s’obscurcit, et le voile du temple se déchira par le milieu. (LSG)

Le rideau du Temple a été déchiré en deux pour ouvrir un chemin pour que l’humanité ait accès au Saint des Saints (Hébreux 9:8).

Hébreux 9:8 Le Saint Esprit montrait par là que le chemin du lieu très saint n’était pas encore ouvert, tant que le premier tabernacle subsistait. (LSG)

Ésaïe 53:9 le note aussi.

Ésaïe 53:9 On a mis son sépulcre parmi les méchants, son tombeau avec le riche, quoiqu’il n’eût point commis de violence et qu’il n’y eût point de fraude dans sa bouche. (LSG)

Cette séquence a été établie dès la fondation du monde. La Pâque a été observée au temps correct et Christ a accompli la prophétie, comme l’Agneau Pascal. Le moment et la séquence n’étaient pas accidentels ; ils ne pouvaient pas non plus se produire les mauvais jours. Si Christ n’était pas la Pâque, tué comme il devait l’être, alors nous n’avons aucun Messie. Si la Pâque avait été un jour plus tôt, il aurait alors été tué un jour plus tôt. Pas l’inverse.

Dispersion du Sacrifice de la Pâque

C’est une question de récit historique indiscutable que la Pâque a été célébrée à l’extérieur d’Israël et que des sacrifices ont été faits à d’autres Temples juifs. L’évidence archéologique date des Lettres Araméennes, traduites par H.L. Ginsberg (voir The Ancient Near East de J.B. Pritchard, Vol. 1, pp. 278 et suiv.).

Le Papyrus de la Pâque est un décret à la garnison juive, daté de 419 AEC. Il autorise l’observance de la Fête des Pains sans Levain. Il spécifie que la Pâque doit être célébrée le 14 Nisan, avec les Jours Saints des Pains sans Levain, les 15 et 21 Nisan. Le levain ne doit pas être mangé du coucher du soleil (ou la noirceur), le 14 Nisan, pendant sept jours, jusqu’au 21 Nisan. Ainsi, le coucher du soleil du 14 Nisan était donc anciennement compris comme étant la fin de la journée du 14 Nisan. Le texte lit :

[À] mon [frère Yedo]nia¹ et ses collègues de la gar[nison] [j]uive, votre frère Hanan[ia].² Le bien-être de mes frères que Dieu [recherche à tout moment]. Maintenant, la cinquième année du Roi Darius, ce mot a été envoyé du roi à Arsa[mes³ disant “Autorise un festival des pains sans levain pour la garnison] [j]uive.” Alors comptez qua[torze jours du mois de Nisan et] obs[ervez la Pâque],⁴ et du 15^ème au 21^ème jour de [Nisan, observez le festival des pains sans levain]. Soyez (rituellement) purs et prenez garde. [Ne] travaillez pas [le 15^èmeou le 21^ème jour, ne] buvez pas [de bière,⁵ ni ne mangez] quoi que ce soit [dans] lequel il [y a] du levain [du 14 au] coucher du soleil jusqu’au 21 de Nis[an. Pendant sept jours, on n’en verra pas parmi vous. N’ap]portez pas cela dans vos logements, mais scellez (le) entre ces date[s. Par ordre du Roi Darius. À] mon frère Yedonia et la garnison juive, votre frère Hanani[a].

Un sacrificateur et chef de la communauté juive (colonie militaire) d’Éléphantine.

Apparemment, un secrétaire d’Arsames pour les affaires juives.

Satrape de l’Égypte de 455/4 av. J.-C à au moins 407 av. J.-C.

Le motpsh’,dans deux ostraca d’Éléphantine, peut signifier “(l’offrande) de la Pâque.”

Cette restauration est seulement correcte, si la tradition d’Hanania, comme la loi rabbinique, incluait sous “levain” le grain fermenté, mais pas le fruit fermenté (vin). Les Samaritains prennent une vue plus rigoureuse (Pritchard, p. 278).

La tradition de ne pas boire le grain fermenté est une tradition rabbinique. On n’interdit pas les boissons fortes aux Fêtes, de Deutéronome 14:26 qui ne fait aucune distinction pour l’alcool de grain fermenté et fortifié.

Un autre point qui résulte des textes est que le nom de Dieu était vu comme étant YAHO, ce qui montre clairement la prononciation et l’existence de la voyelle, d’où les noms Yahovah et Yahovih.

Les arguments sont ainsi réglés, de ce texte, qu’il y avait des sacrifices généraux pour la Pâque à l’extérieur d’Israël et de Jérusalem, avec la sanction officielle du sacerdoce juif autant en Israël qu’à l’étranger et aussi des rois perses. Il est aussi apparent qu’il y avait au moins deux Temples du temps passé, avant Cambyse (ibid., Advice of the Governors of Judah and Samaria to the Jews at Elephantine (c’est-à-dire Bagoas et Delaiah), p. 281. Le Temple a été détruit dans la quatorzième année de Darius. Le Mazdéen Arsames semble avoir limité le sacrifice à Éléphantine, après qu’il a été reconstruit, aux offrandes de repas et de boisson, pour exaspérer. La profanation du feu par la chair aurait été interdite par lui (voir aussi Ginsberg, n.1, p. 281).

Le Repas Essénien

Une des plus extraordinaires découvertes des jours modernes est celle des Manuscrits de la Mer Morte (MMM). À partir des MMM, nous sommes en mesure de déterminer que les concepts bibliques derrière ce qui est fait dans le Nouveau Testament trouvent leur explication dans le rituel des sectes Judaïques du premier siècle. En effet, nous trouvons que ce qui a été fait par Christ et les disciples est reflété par les Esséniens. Cela n’indique pas que les disciples étaient des Esséniens, mais plutôt que le repas que nous associons comme étant le Dîner du Seigneur était un rituel établi en Judée. Les détails peuvent être trouvés du Manuscrit du Temple (Y. Yadin, Vol. I, p. 140). Pendant le repas Essénien, il est dit du repas que le sacrificateur bénira le pain et le vin.

Et étendra sa main sur le pain. Ensuite, l’oint d’Israël étendra sa main sur le pain et toute la congrégation de l’Yahad prononcera une bénédiction, chacun selon l’ordre de sa dignité. C’est selon ce statut qu’ils procéderont à chaque fonction à laquelle au moins dix hommes sont réunis.

Yadin dit que :

L’importance de principe de ces descriptions consiste en ce qu’elles illustrent la vie et l’organisation de la secte et leur grande similitude et leur trahison du repas Essénien, dans les écrits de Josephus War 2:130-131; de plus, certains aspects de ces rituels avaient beaucoup en commun avec ceux du Dîner du Seigneur dans les cérémonies agape Chrétiennes (Voir The Last Supper of the Essenes de D. Flusser, Immanuel Spring, 1973, p. 23).

Les Esséniens bénissaient le pain d’abord et ensuite le vin. Du Manuscrit du Temple, la colonne 17:6-9, il est établi que la Pâque était comprise pour être sacrifiée le 14^ème jour du mois, en soirée, entre les deux soirs, c’est-à-dire entre la tombée du jour et l’obscurité commençant le 15 Nisan (The Temple Scroll, Vol 1, p. 96, voir p. 118 pour le calendrier).

Il n’y a aucun doute que la Pâque était arrivée le 15 Nisan, comme elle est comprise par les Juifs. Il n’y a aucun conflit entre ce concept et ce que la Bible dit. En fait, il y a un accord positif entre cela et ce que les découvertes archéologiques révèlent. Cela est confirmé par la compréhension des Églises qui ont observé le Dîner du Seigneur, avant le commencement du vingtième siècle.

Comment l’erreur concernant la compréhension de la Pâque s’est-elle produite ? La réponse est que la nuit du 14 Nisan a été comprise comme étant le Dîner du Seigneur par les Églises de Dieu jusqu’à récemment, quand il a été transféré, suite à un malentendu des termes génériques utilisés dans le Nouveau Testament. Il n’y a, en fait, aucune raison de mal comprendre ou mal interpréter la Pâque, si les Écritures sont étroitement liées, comme la parole inspirée de Dieu.

Annexe A

L’affirmation qu’il y a eu un grand débat à propos du moment de la Pâque est une déclaration fausse. L’affirmation d’une Pâque du 14 Nisan a sa défense la plus grande dans certaines sectes américaines. L’argument provient d’une pauvre recherche académique et, dans certains cas, d’une Écriture inventée ou tordue. Ce qui est compris, par une Pâque du 14 Nisan, est la supposition :

Que l’agneau de la Pâque originale, dans Exode 12, a été tué par les enfants d’Israël au début du 14 Nisan et mangé pendant la nuit du 14.
Que les Juifs du temps de Christ se trompaient, quand ils tuaient l’agneau de la Pâque, l’après-midi du 14 Nisan, et le mangeaient le soir du 15.
Que le repas, que Jésus a mangé avant de mourir, était un repas de la Pâque, correctement observé au commencement et pendant la nuit du 14 Nisan, et que, pendant ce repas, Jésus a substitué les nouveaux symboles du pain et du vin pour l’agneau et les herbes amères.
Que la prétendue controverse à propos du 14 Nisan était à savoir si les Chrétiens devaient ou non prendre le pain et le vin le soir du 14 Nisan ou le soir du 15 Nisan.

L’argument repose sur les prémisses suivantes :

Que, historiquement, il y aurait eu un grand débat, à savoir sila Pâque du Nouveau Testamentdevait être observée le 14 ou le 15 Nisan.
Que le terme hébreuba ereb(“93 /) signifie le coucher du soleil et, spécifiquement, la courte période de temps (3-4 minutes) qui commence quand le soleil semble toucher l’horizon et finit aussitôt que le soleil tombe au-dessous de l’horizon.
Que le jour finit et commence au coucher du soleil ouba ereb. L’appui pour cette prémisse est tiré de Lévitique 23:32, concernant le Jour des Expiations et la provision de cailles suivant le Sabbat, dans Exode 16:6,8,12-13.
Que le terme hébreuben ha arbayim(.*”93 % 0*”) ou entre les soirs est cette période de temps entre le coucher du soleil et la noirceur.
Des prémisses 2, 3 et 4, étant donné que le jour finit au coucher du soleil et qu’un autre commence au coucher du soleil, alors, que la période de temps, désignée commeben ha arbayimou entre les soirs, tombe au début du jour, non pas à la fin du jour.
Que le terme hébreuboqer(98″) signifie matin ou aurore, quand il y a de la clarté et qu’il ne peut se référer à aucune période de temps, entre minuit et l’aube, quand il fait encore noir.
Que le terme hébreulailah(%-*-) ou nuit ne peut pas empiéter sur le matin.

Les susdites prémisses sont illustrées sous forme graphique dans le Tableau 1 ci-dessous.

Que l’agneau de la Pâque devait être tué àben ha arbayimou entre les soirs, le 14 Nisan.

Des prémisses 5 et 8, que l’agneau de la Pâque était tué au début du 14 Nisan, pas vers la fin du 14.

Que le terme hébraïquead($3) ou jusqu’à, dans Exode 12:6, signifie que l’agneau devait être gardé jusqu’au début du 14 Nisan, mais pas plus tard.

Que rien de l’agneau de la Pâque ne pouvait rester jusqu’au matin (boqer) et qu’on ne permettait pas aux enfants d’Israël de quitter leurs maisons avant le matin (boqer).

Que le récit de Jésusse levant le matin, pendant qu’il faisait encore très sombre,dans Marc 1:35, ne signifie pas dans les heures sombres du matin, mais tôt, alors qu’il fait encore nuit.

Comme l’agneau devait être rôti et mangé pendant la nuit après qu’il avait été tué, cela signifierait que l’Ange de la Mort est passé à travers l’Égypte pendant la partie nocturne du 14 Nisan.

Des prémisses 9, 10, 11, 12 et 13, que les enfants d’Israël sont restés à l’intérieur pendant la partie nocturne du 14 Nisan et qu’ils ne sont pas allés à l’extérieur avant la partie diurne du 14 Nisan.

Par conséquent, de la prémisse 14, que les enfants d’Israël ont passé la partie diurne du 14 à piller les Égyptiens et n’ont pas marché hors d’Égypte avant le début du 15 Nisan, pendant la nuit.

Que la plus grande partie du pillage des Égyptiens ne s’est pas fait avant que l’Ange de la Mort n’ait passé.

Qu’Exode 12:6-14 se réfère entièrement au 14, tandis qu’Exode 12:15-20 se réfère au 15 et aux jours suivants, sans chevauchement aux événements des versets 6-14.

Que les enfants d’Israël n’auraient pas pu avoir quitté leurs maisons dans les heures immédiatement après le passage de l’Ange de la Mort, parce que :

a)ils auraient été forcés de voyager à Ramsès dans l’obscurité de la nuit et
b)le pilier de feu n’est pas apparu avant qu’ils n’eussent quitté Ramsès.

Que tous les 1500000 à 2000000 d’enfants d’Israël se sont réunis à Ramsès, avant de marcher hors d’Égypte.

Que les Écritures déclarent explicitement : “… l’Éternel, ton Dieu, t’a fait sortir [vous a donné naissance, comme un peuple uni, libre] d’Égypte, PENDANT LA NUIT… le soir, [ba erev, le commencement du 15], au coucher du soleil, à l’époque de ta sortie d’Égypte.” (Deut. 16:1,6).

Que la totalité de l’Exode a eu lieu la nuit ; c’est-à-dire que le dernier des enfants est parti la nuit et qu’ainsi (à cause du grand nombre de gens impliqués), la nuit de l’Exode n’aurait pas pu avoir été durant les quelques premières heures du matin du 15.

Que les Égyptiens auraient enterré leurs morts pendant la nuit, entre minuit et l’aube, si un départ d’Égypte, tôt le matin, était vrai.

Les prémisses 8 à 20 peuvent être illustrées graphiquement, comme dans le Tableau 2.

Toutes ces prémisses sont examinées point par point. Le gros des arguments, à propos de la soi-disant controverse de la Pâque du 14/15, présume que les prémisses précédentes sont correctes et vraies.

Prémisse 1

Tel qu’exposé dans le texte principal, il n’y a jamais eu de débat significatif à propos de la nuit où les Juifs mangeaient le repas de la Pâque. Il a toujours été compris que les agneaux étaient tués vers la fin du 14^èmejour et mangés pendant la nuit du 15. Le débat pour les Chrétiens était centré sur la question à savoir si le Dîner du Seigneur, consistant dans le lavement des pieds, le pain et le vin, devait vraiment être observé le soir du 14 Nisan (un jour avant le repas normal de la Pâque) ou comme une tradition du vendredi Saint-dimanche de Easter/Pâques.

Bien que l’observance de Easter/Pâques était presque du début la pratique de l’église Chrétienne, une différence sérieuse quant au jour pour son observance a bientôt surgi entre les Chrétiens de descendance juive et ceux de descendance païenne, qui a mené à une controverse longue et amère. Le point en cause était quand le jeûne Pascal devait prendre fin. Avec les Chrétiens juifs, dont la pensée maîtresse était la mort de Christ comme l’Agneau Pascal, le jeûne finissait en même temps que celui des Juifs, le quatorzième jour de la lune en soirée et le festival de Easter/Pâques suivait immédiatement, sans tenir compte du jour de la semaine. Les Chrétiens païens, d’autre part, libérés des traditions juives, identifiaient le premier jour de la semaine avec la Résurrection et observaient le vendredi précédent comme la commémoration de la crucifixion, sans tenir compte du jour du mois”. (Encyclopédie Britannica, 11^ème édition, article sur Easter/Pâques).

Cela a été connu comme la Controverse Quartodécimane et, historiquement parlant, elle a été la seule controverse principale entourant le temps où le Dîner du Seigneur doit être pris. Dans certaines des Églises de Dieu du vingtième siècle, il y a eu un argument, à savoir si Jésus a ou non mangé un repas de la Pâque. De ce point, on a débattu le moment du sacrifice de l’agneau de la Pâque de l’Exode et du repas de la Pâque et, de là, quelle nuit le Dîner du Seigneur doit être observé. Cependant, c’est une question différente de la Controverse Quartodécimane et les deux débats ne devraient pas être confondus.

Prémisse 2

La prémisse que ba ereb veut dire le coucher du soleil, une courte période de 3-4 minutes, est simplement incorrecte. Le lexique hébreu de Brown, Driver, Briggs, Gesenius (BDBG) montre qu’ereb signifie soirée, nuit ou coucher du soleil. Le dictionnaire hébreu de Strong (SHD) donne les utilisations crépuscule, soir(-ée, marée), nuit. Ereb vient du terme racine arab par l’idée de couvrir d’une texture. À son tour, arab signifie devenir la soirée, devenir sombre. Ereb est un terme vague qui peut couvrir la période entière de l’après-midi jusqu’à bien après le coucher du soleil. Dans l’Annexe B, toutes les occurrences d’ereb dans l’Ancien Testament sont énumérées. On peut voir une illustration de l’incertitude du terme d’une comparaison des textes suivants :

Genèse 1:5 Dieu appela la lumière jour, et il appela les ténèbres nuit. Ainsi, il y eut un soir, et il y eut un matin : ce fut le premier jour. (LSG)

Genèse 24:11 Il fit reposer les chameaux sur leurs genoux hors de la ville, près d’un puits, au temps du soir, au temps où sortent celles qui vont puiser de l’eau. (LSG)

Lévitique 6:20 Voici l’offrande qu’Aaron et ses fils feront à l’Éternel, le jour où ils recevront l’onction : un dixième d’épha de fleur de farine, comme offrande perpétuelle, moitié le matin et moitié le soir. (LSG)

Deutéronome 23:11 sur le soir il se lavera dans l’eau, et après le coucher du soleil il pourra rentrer au camp. (LSG)

Josué 8:29 Il fit pendre à un bois le roi d’Aï, et l’y laissa jusqu’au soir. Au coucher du soleil, Josué ordonna qu’on descendît son cadavre du bois ; on le jeta à l’entrée de la porte de la ville, et l’on éleva sur lui un grand monceau de pierres, qui subsiste encore aujourd’hui. (LSG)

2 Samuel 11:2 Un soir, David se leva de sa couche ; et, comme il se promenait sur le toit de la maison royale, il aperçut de là une femme qui se baignait, et qui était très belle de figure. (LSG)

2 Samuel 11:2 Il arriva, tard un après-midi, que David se leva de sa couche et comme se promenait sur le toit de la maison du roi, il vit du toit une femme qui se baignait ; et la femme était très belle. (traduit de la RSV)

2 Samuel 11:13 David l’invita à manger et à boire en sa présence, et il l’enivra ; et le soir, Urie sortit pour se mettre sur sa couche, avec les serviteurs de son maître, mais il ne descendit point dans sa maison. (LSG)

Job 7:4 Je me couche, et je dis : Quand me lèverai-je ? quand finira la nuit ? Et je suis rassasié d’agitations jusqu’au point du jour. (LSG)

Psaume 30:5 Car sa colère dure un instant, mais sa grâce toute la vie ; Le soir arrivent les pleurs, et le matin l’allégresse. (LSG)

Proverbes 7:9 C’était au crépuscule, pendant la soirée, au milieu de la nuit et de l’obscurité. (LSG)

Jérémie 6:4 Préparez-vous à l’attaquer ! Allons ! montons en plein midi !… Malheureusement pour nous, le jour baisse, les ombres du soir s’allongent. (LSG)

Ézéchiel 12:7 Je fis ce qui m’avait été ordonné : je sortis de jour mes effets comme des effets de voyage, le soir je perçai la muraille avec la main, et je les sortis pendant l’obscurité et les mis sur mon épaule, en leur présence. (LSG)

Zacharie 14:7 Ce sera un jour unique, connu de l’Éternel, et qui ne sera ni jour ni nuit ; Mais vers le soir la lumière paraîtra. (LSG)

De son utilisation ci-dessus, ereb ne signifie pas l’intervalle de 3-4 minutes entre le moment où le soleil touche l’horizon et celui où il disparaît de l’horizon. Il s’applique à une large période de temps, de l’après-midi jusqu’à bien au-delà de l’obscurité de la nuit. D’habitude, il est utilisé pour signifier simplement la noirceur.

Prémisse 3

Que les jours finissent et commencent au coucher du soleil (ereb). Étant donné les versets énumérés plus haut, c’est clair qu’ereb peut précéder le coucher du soleil ou être longtemps après le coucher du soleil. La compréhension des Juifs a longtemps été qu’un jour naturel commence et finit à la noirceur, après le coucher du soleil. Cependant, en ce qui concerne les Sabbats et les Jours Saints, les Juifs ont construit une marge de sécurité autour du jour naturel. Les Sabbats et les Jours Saints sont observés de quelques minutes avant le coucher du soleil à quelques minutes après la tombée de la nuit.

Lévitique 23:32 ne définit pas ereb comme le coucher du soleil. Conformément aux Écritures données précédemment, il l’identifie avec la noirceur, après que le soleil est couché. Quand il est lu dans le contexte, Exode 16:6-13 ne définit pas non plus ereb comme le coucher du soleil. Il montre simplement que les cailles sont venues dans le camp en soirée, qu’il corrèle aussi aux crépuscules (ou entre les soirs). Dans ce cas, ereb est utilisé pour couvrir cette période de temps du coucher du soleil à la noirceur. Exode 16 ne dit nulle part que la collecte des cailles, que Dieu a fourni au crépuscule, constituait une violation du sabbat ou un test sur l’observance du Sabbat. La provision de la manne a été utilisée pour évaluer Israël sur l’observance correcte du Sabbat.

Prémisse 4

Que ben ha arbayim est défini comme cette période de temps entre le coucher du soleil et la noirceur.

C’est généralement utilisé dans ce sens. BDBG note que la signification probable est entre le coucher du soleil et la noirceur. Le Commentaire de la Bible du Nouveau Siècle, à propos d’Exode, ajoute qu’entre les soirs était une expression technique. Elle est venue à être définie de différentes façons :

La période entre le coucher du soleil et le temps où les étoiles deviennent visibles.

La période entre le temps où le soleil commence à baisser à l’Ouest et les ombres commencent à allonger (peu de temps après midi) et le début de la nuit.

La période entre le temps où la chaleur du soleil commence à diminuer (environ 15h00) et le coucher du soleil.

Les Pharisiens ont pris la dernière définition comme la définition correcte. Les Sadducéens l’ont compris dans le premier sens et les Samaritains préservent cette forme aujourd’hui. À l’époque de Moïse, la première définition était la définition acceptée. Cependant, la chose à noter est que toutes les définitions ont compris qu’entre les soirs était à la fin du jour, pas à son commencement.

Techniquement, la différence dans la compréhension a surgi, parce qu’il y avait un soir, que l’on a considéré pour commencer à un certain point après midi et pour finir avec le coucher du soleil et qu’il y avait un deuxième soir, qui commençait à la tombée de la nuit ou à la noirceur. Cependant, le point est qu’entre les soirs était toujours compris pour venir à la fin du jour. On voit aussi ce point du Papyrus de la Pâque d’Éléphantine (voir le texte principal).

Prémisse 5

Que ben ha arbayim vient au début du jour, pas à la fin du jour. C’est parce que ba ereb veut dire coucher du soleil et est le début d’un nouveau jour et que ben ha arbayim est ce temps entre le coucher du soleil et la noirceur.

C’est incorrect. Comme il a été démontré, ereb ne peut pas être défini comme signifiant exactement le coucher du soleil ; et il peut signifier quoi que ce soit, de la fin de l’après-midi jusqu’à l’obscurité de la nuit.

Quand nous comprenons l’origine de ben ha arbayim, comme une expression technique, il est évident qu’il vient à la fin du jour, pas au commencement. L’évidence de cela est trouvée dans un certain nombre de passages. Par exemple :

Exode 29:38-41 ³⁸ Voici ce que tu offriras sur l’autel : deux agneaux d’un an, chaque jour, à perpétuité. ³⁹ Tu offriras l’un des agneaux le matin, et l’autre agneau entre les deux soirs [ben ha arbayim]. ⁴⁰ Tu offriras, avec le premier agneau, un dixième d’épha de fleur de farine pétrie dans un quart de hin d’huile d’olives concassées, et une libation d’un quart de hin de vin. ⁴¹ Tu offriras le second agneau entre les deux soirs [ben ha arbayim], avec une offrande et une libation semblables à celles du matin ; c’est un sacrifice consumé par le feu, d’une agréable odeur à l’Éternel. (LSG)

Nombres 28:3-4 ³ Tu leur diras : Voici le sacrifice consumé par le feu que vous offrirez à l’Éternel : chaque jour, deux agneaux d’un an sans défaut, comme holocauste perpétuel. ⁴ Tu offriras l’un des agneaux le matin, et l’autre agneau entre les deux soirs, (LSG)

On voit ici que les sacrifices incluaient l’offrande quotidienne de deux agneaux : le premier, le matin et le deuxième, en soirée ou au crépuscule [ben ha arbayim], cependant tous les deux étaient des sacrifices de ce jour-là. Clairement, entre les soirs vient à la fin du jour, pas à son commencement, tel que mentionné ci-dessus.

Prémisse 6

Que boqer signifie le matin, quand il y a de la clarté, et qu’il ne peut se référer à aucune période de temps entre minuit et l’aube, tandis qu’il fait encore noir.

De nouveau, c’est incorrect. BDBG donne les définitions suivantes pour boqer : matin; fin de nuit ; arrivée de la lumière du jour ; arrivée du lever du soleil ; début du jour ; joie éclatante après une nuit de détresse (fig.) ; lendemain, jour suivant, matin suivant. Comme ereb, boqer est un terme général qui peut prendre une gamme de significations. Il y a un certain nombre de passages qui montrent que boqer peut être appliqué aux premières heures du matin, entre minuit et le lever du soleil, tandis qu’il fait encore noir :

Ruth 3:14 Elle resta couchée à ses pieds jusqu’au matin (boqer), et elle se leva avant qu’on pût se reconnaître l’un l’autre. Boaz dit : Qu’on ne sache pas qu’une femme est entrée dans l’aire. (LSG)

Ruth 3:14 Elle resta couchée à ses pieds jusqu’au matin, puis elle se leva au petit jour avant que l’on puisse se reconnaître, car Booz avait dit : Il ne faut pas que l’on sache qu’une femme est venue sur l’aire. (BDS-IBS)

La suggestion que Ruth ne pouvait pas s’être levée tandis qu’il faisait encore sombre, parce qu’elle n’aurait pas été capable de trouver son chemin jusqu’à la maison, est absurde. De la même façon, on peut voir le système de garde dans l’utilisation.

Exode 14:24,27 ²⁴ À la veille du matin (boqer), l’Éternel, de la colonne de feu et de nuée, regarda le camp des Égyptiens, et mit en désordre le camp des Égyptiens. ²⁷ Moïse étendit sa main sur la mer. Et vers le matin, la mer reprit son impétuosité, et les Égyptiens s’enfuirent à son approche; mais l’Éternel précipita les Égyptiens au milieu de la mer. (LSG)

Exode 14:24 Mais vers l’aube, l’Éternel considéra le camp des Égyptiens du haut de la colonne de nuée et de feu, et y sema le désordre. (BDS-IBS)

Exode 14:24 Et il arriva, sur la veille du matin, que l’Éternel, dans la colonne de feu et de nuée, regarda l’armée des Égyptiens, et mit en désordre l’armée des Égyptiens. (DAR)

Exode 14:24 Pendant la dernière veille de la nuit, l’Éternel, dans la colonne de feu et de nuée, regarda l’armée des Égyptiens, et la mit en désordre. (traduit de la NIV)

La nuit était divisée en 3 veilles de 4 heures. La veille du soir commençait à la noirceur et durait jusqu’à approximativement 22h00. Puis, il y avait la veille du milieu d’environ 22h00 à approximativement 2h00. La dernière veille ou celle du début du matin était de 2h00 au lever du soleil. La veille du matin était appelée ainsi, parce qu’elle avait lieu dans les premières heures du matin.

Genèse 44:3 Le matin (boqer), dès qu’il fit jour, on renvoya ces gens avec leur ânes. (LSG)

1Samuel 29:10 Ainsi lève-toi de bon matin (boqer), toi et les serviteurs de ton maître qui sont venus avec toi ; levez-vous de bon matin (boqer), et partez dès que vous verrez la lumière. (LSG)

Ces passages montrent qu’en utilisant le terme boqer, il était possible de se lever tôt le matin, tandis qu’il faisait encore noir ou de nuit et attendre la lumière pour commencer un voyage.

1Rois 3:21 Le matin, je me suis levée pour allaiter mon fils ; et voici, il était mort. Je l’ai regardé attentivement le matin ; et voici, ce n’était pas mon fils que j’avais enfanté. (LSG)

1Rois 3:21 Le matin, je me suis levée pour allaiter mon enfant et j’ai trouvé l’enfant mort. Le jour venu, je l’ai examiné attentivement et j’ai reconnu que ce n’était pas mon fils que j’avais mis au monde. (BDS-IBS)

1Rois 3:21 Et au matin, je me levai pour allaiter mon fils, et voici, il était mort ; et je le regardai attentivement le matin, et voici, ce n’était pas mon fils, que j’avais enfanté. (BBA)

L’allaitement du matin, dans ce cas, était clairement pendant les heures d’obscurité, avant la clarté. D’autres textes le rendent encore plus évident. Il ne fait pas de doute que boqer est un terme général qui pourrait être appliqué à n’importe quel temps entre minuit et la lumière du jour, comme c’est le cas dans la plupart des langues, y compris le français. En français, le mot matin peut s’appliquer à n’importe quel temps, entre minuit et midi.

Prémisse 7

Que lailah ou la nuit ne peut pas empiéter sur le matin. Le terme lailah est défini par BDBG comme la nuit (par opposition au jour), les ténèbres. Il n’y a rien du terme lailah qui l’empêche d’être utilisé pour chevaucher les heures d’obscurité du début du matin. La prémisse est une simple affirmation mal fondée.

Prémisse 8

Que l’agneau de la Pâque devait être tué à ben ha arbayim le 14 Nisan.

Prémisse 9

Que l’agneau de la Pâque était tué au commencement et pas à la fin du 14 Nisan.

Correctement, l’agneau de la Pâque devait être tué à ben ha arbayim ou entre les soirs du 14 Nisan. C’est déclaré dans Exode 12:6, Lévitique 23:5 et Nombres 9:3,5,9,11. Cependant, comme nous l’avons vu des divers exemples dans le texte principal, y compris l’ancien Papyrus de la Pâque, ben ha arbayim était à la fin du jour, pas au commencement. Donc, l’agneau de la Pâque était tué vers la fin du 14 Nisan et rôti et mangé le soir du 15 Nisan.

Prémisse 10

Que ad ou jusqu’au, dans Exode 12:6, signifie que l’agneau devait être gardé jusqu’au commencement, mais pas plus tard que le commencement.

L’hébreu ad a une grande gamme d’utilisations. En ce qui concerne le sujet du temps, BDBG le définit comme même jusqu’à, jusqu’à, à, pendant, fin. BDBG montre qu’il est aussi utilisé d’une façon semblable dans les versets 15 et 18 d’Exode 12 :

Exode 12:15 Pendant sept jours, vous mangerez des pains sans levain. Dès le premier jour, il n’y aura plus de levain dans vos maisons ; car toute personne qui mangera du pain levé, du premier jour au septième jour, sera retranchée d’Israël. (LSG)

Exode 12:18 Le premier mois, le quatorzième jour du mois, au soir, vous mangerez des pains sans levain jusqu’au soir du vingt et unième jour. (LSG)

De ces versets, le pain avec levain ne devait pas être mangé avant la fin du septième jour de la Fête des Pains sans Levain. Ces passages démontrent clairement que ad ou jusqu’à ne signifie pas jusqu’au commencement, mais pas plus tard. Quand il est utilisé à propos d’un jour, comme dans les versets 6, 15 et 18, il inclut le jour entier, pas juste son commencement.

Prémisse 11

Qu’on ne permettait pas que l’agneau de la Pâque reste jusqu’au matin (boqer) et que l’on ne permettait pas aux enfants d’Israël de quitter leurs maisons avant le matin (boqer).

C’est exact. Cependant, tel que démontré ci-dessus, boqer est un terme général qui couvre cette période de temps de minuit jusqu’à la clarté du jour. Puisque l’agneau de la Pâque a été immolé au crépuscule et qu’il a pris plusieurs heures à rôtir, il a probablement été mangé tard dans la soirée, mais certainement avant minuit. Ce qui restait de l’agneau, après qu’il eut été mangé à la hâte, devait être brûlé. Cela aurait pris quelques heures. Aux premières heures du matin, alors qu’il faisait encore noir, Israël a pu quitter ses maisons, sur l’ordre de Moïse. C’est ce qu’explique le récit, dans Exode :

Exode 12:29-42 Au milieu de la nuit, l’Éternel frappa tous les premiers-nés dans le pays d’Égypte, depuis le premier-né de Pharaon assis sur son trône, jusqu’au premier-né du captif dans sa prison, et jusqu’à tous les premiers-nés des animaux. ³⁰ Pharaon se leva de nuit, lui et tous ses serviteurs, et tous les Égyptiens; et il y eut de grands cris en Égypte, car il n’y avait point de maison où il n’y eût un mort. ³¹ Dans la nuit même, Pharaon appela Moïse et Aaron, et leur dit : Levez-vous, sortez du milieu de mon peuple, vous et les enfants d’Israël. Allez, servez l’Éternel, comme vous l’avez dit. ³² Prenez vos brebis et vos bœufs, comme vous l’avez dit ; allez, et bénissez-moi. ³³ Les Égyptiens pressaient le peuple, et avaient hâte de le renvoyer du pays, car ils disaient : Nous périrons tous. ³⁴ Le peuple emporta sa pâte avant qu’elle fût levée. Ils enveloppèrent les pétrins dans leurs vêtements, et les mirent sur leurs épaules. ³⁵ Les enfants d’Israël firent ce que Moïse avait dit, et ils demandèrent aux Égyptiens des vases d’argent, des vases d’or et des vêtements. ³⁶ L’Éternel fit trouver grâce au peuple aux yeux des Égyptiens, qui se rendirent à leur demande. Et ils dépouillèrent les Égyptiens. ³⁷ Les enfants d’Israël partirent de Ramsès pour Succoth au nombre d’environ six cent mille hommes de pied, sans les enfants. ³⁸ Une multitude de gens de toute espèce montèrent avec eux ; ils avaient aussi des troupeaux considérables de brebis et de bœufs. ³⁹ Ils firent des gâteaux cuits sans levain avec la pâte qu’ils avaient emportée d’Égypte, et qui n’était pas levée ; car ils avaient été chassés d’Égypte, sans pouvoir tarder, et sans prendre des provisions avec eux. ⁴⁰ Le séjour des enfants d’Israël en Égypte fut de quatre cent trente ans. ⁴¹ Et au bout de quatre cent trente ans, le jour même, toutes les armées de l’Éternel sortirent du pays d’Égypte. ⁴² Cette nuit sera célébrée en l’honneur de l’Éternel, parce qu’il les fit sortir du pays d’Égypte ; cette nuit sera célébrée en l’honneur de l’Éternel par tous les enfants d’Israël et par leurs descendants. (LSG)

Prémisse 12

Que le compte rendu de Jésus se levant le matin, pendant qu’il faisait encore très sombre, dans Marc 1:35, ne signifie pas dans les heures d’obscurité du début du matin, mais tôt, alors qu’il faisait encore nuit.

Dans une tentative d’obscurcir le fait que boqer soit un terme général et qu’il pouvait être utilisé à propos des premières heures du matin, tandis qu’il faisait encore noir, les arguments sont aussi utilisés contre un terme semblable en grec, dans Marc 1:35. Le texte grec, pour le début de ce verset, lit (Interlinéaire de Marshall) :

6″Â BDTÅ «<<LP” 8/”< •<“FJH ¦>82,<

Et tôt pendant la nuit très se levant il est sorti

L’argument est présenté que BDTÅ ou prõi signifie tôt plutôt que matin et que «<<LP” ou ennucha signifie nuit et que, par conséquent, il ne peut pas être dit que le matin chevauche la nuit. La réponse est trouvée dans l’idiome grec employé. Prõi, selon le Lexique grec-anglais de Thayer, signifie le matin, tôt. Ennucha signifie de nuit, nocturne. 7/”< ou lian signifie très. Combiné dans l’expression prõi ennucha lian, ces termes signifient tôt le matin tandis qu’il faisait très sombre. Pratiquement chaque traduction anglaise principale (par exemple RSV, KJV, NRSV, Barclay, Moffatt, TEV, Amplified, NIV) reconnaît cet idiome. Prõi est traduit par matin dans les passages suivants : Matthieu 16:3; 20:1; Marc 1:35; 13:35; 15:1; 16:2,9; Jean 20:1; Actes 28:23. Il n’y a aucun doute que matin était compris pour couvrir ces heures après minuit avant l’aube jusqu’aux premières heures diurnes.

Prémisse 13

L’Ange de la Mort a passé à travers l’Égypte pendant la partie nocturne du 14 Nisan.

C’est une prémisse incorrecte. D’après ce que nous avons vu plus haut et le texte principal, l’agneau de la Pâque a été tué vers la fin du 14 et mangé pendant la nuit du 15 Nisan. Par conséquent, l’Ange de la Mort a passé pendant la partie nocturne du 15.

Prémisse 14

Que les enfants d’Israël sont restés à l’intérieur pendant toute la partie nocturne du 14 Nisan et ne sont pas sortis avant la partie diurne du 14 Nisan.

Du texte principal et dans cette Annexe ci-dessus, cette déclaration est incorrecte. Après minuit le 15, Pharaon a envoyé un message à Moïse l’instruisant de quitter l’Égypte (Exode 12:31). Moïse et les enfants d’Israël ont commencé l’Exode dans les premières heures du matin du 15, tandis qu’il faisait encore sombre.

Prémisse 15

Que les enfants d’Israël ont passé la partie diurne du 14 à piller les Égyptiens et n’ont pas marché hors d’Égypte avant le début du 15 Nisan, dans la nuit.

Prémisse 16

Que la plus grande partie du pillage des Égyptiens ne s’est fait qu’après que l’Ange de la Mort soit passé.

Prémisse 17

Qu’Exode 12:6-14 se réfère au 14 entièrement, tandis qu’Exode 12:15-20 se réfère au 15 et aux jours suivants, sans chevaucher les événements des versets 6-14.

Ces affirmations sont simplement fausses. Israël a commencé à se déplacer vers Ramsès pendant les premières heures du matin du 15, tandis qu’il faisait encore sombre. Le récit biblique n’est pas clair quant au temps exact où Israël a pillé les Égyptiens. La RSV et plusieurs autres traductions (NKJV, NRSV, Moffatt, TEV, REB, etc.) pourraient être interprétées comme plaçant le pillage de l’Égypte avant la mort des premiers-nés. Par exemple :

Exode 12 :35-36 ³⁵ Par ailleurs, les Israélites s’étaient conformés aux instructions de Moïse : ils avaient demandé aux Égyptiens des objets d’argent et d’or ainsi que des vêtements.³⁶ L’Éternel leur avait fait gagner la faveur des Égyptiens qui leur avaient donné ce qu’ils demandaient. C’est ainsi qu’ils dépouillèrent l’Égypte. (BDS-IBS)

D’autres traductions placent le pillage au moment de l’Exode.

Le pillage semble avoir eu lieu dans la journée et dans la nuit. De là, durant la période entière du 15 Nisan. Pour soutenir la position fausse, il est soutenu que les événements des versets 6-14 ne chevauchent pas ceux donnés dans les versets 15-20. C’est faux. Cela présume et c’est divisé pour appuyer l’affirmation d’un repas de la Pâque pendant la nuit du 14 et non pas du 15. L’opposé a été démontré comme étant le cas, autant à ce moment-là qu’historiquement. Lorsqu’ils sont examinés dans le contexte historique, les versets 6-20 forment un récit continu et il n’y a aucune division, réelle ou nécessairement inventée.

Prémisse 18

Que les enfants d’Israël n’auraient pas pu avoir quitté leurs maisons dans les heures, immédiatement après le passage de l’Ange de la Mort, parce que :

a)Ils auraient été forcés de voyager vers Ramsès dans l’obscurité de la nuit et
b)La colonne de feu n’est pas apparue avant qu’ils n’aient quitté Ramsès.

La position est absurde, étant donné les exigences de l’Exode dans le texte principal. Premièrement, toute l’Égypte était éveillée cette nuit-là (Exode 12:29-30). Pharaon a envoyé un message à Moïse et à Aaron pendant la nuit et leur a ordonné de partir. Les Égyptiens, dans l’ensemble, ont exhorté vivement les gens à hâter leurs départs (vv. 31-33). Les rues auraient été éclairées avec des torches, à cause de toute l’activité qui avait lieu. Deuxièmement, c’était le 15 du mois, le milieu du cycle lunaire et la lune aurait été pleine. Troisièmement, le mouvement d’Israël vers Ramsès a dû avoir été par étapes, ayant commencé la nuit, dans les premières heures du matin, et continué dans la partie diurne et au-delà. L’Exode était un exercice planifié à travers Ramsès, comme point de rassemblement.

Prémisse 19

Que tous les 1,500,000 à 2,000,000 d’enfants d’Israël se sont réunis à Ramsès avant de marcher hors d’Égypte.

Il n’y a aucune évidence biblique pour cette revendication. En effet, cela aurait été peu pratique et inutile.

Prémisse 20

Que les Écritures déclarent explicitement … l’Éternel, ton Dieu, t’a fait sortir d’Égypte, [vous a donné naissance comme un peuple uni, libre] PENDANT LA NUIT…. le soir [ba erev], (au commencement du 15,) au coucher du soleil, à l’époque de ta sortie d’Égypte (Deut. 16:1,6).

Cette prémisse est citée de Fred R. Coulter, The Christian Passover (la Pâque Chrétienne), York Publishing Co., USA, 1993, p. 86. C’est une déformation flagrante de ce que les Écritures disent en fait. Coulter a combiné des parties de deux versets pour avancer sa revendication que l’Exode a commencé au coucher du soleil, le 15 Nisan. Le contexte du verset 6 montre qu’il ne discute pas du tout du moment de l’Exode:

Deutéronome 16:5-6 ⁵ Tu ne pourras point sacrifier la Pâque dans l’un quelconque des lieux que l’Éternel, ton Dieu, te donne pour demeure ; ⁶ mais c’est dans le lieu que choisira l’Éternel, ton Dieu, pour y faire résider son nom, que tu sacrifieras la Pâque, le soir, au coucher du soleil, à l’époque de ta sortie d’Égypte. (LSG)

Deutéronome 16:6 ne dit rien du jour où Israël est parti d’Égypte. La norme du débat académique et de l’honnêteté intellectuelle, dans le cas entier de la Pâque du 14, est épouvantable. En fait, le cas de Coulter est basé en grande partie sur les fausses prémisses traitées ici.

Prémisse 21

Que la totalité de l’Exode a eu lieu la nuit ; c’est-à-dire que le dernier des enfants est parti la nuit et ainsi (à cause du grand nombre de gens impliqués), la nuit de l’Exode ne pouvait pas avoir été les quelques premières heures du matin du 15.

Prémisse 22

Que les Égyptiens auraient enterré leurs morts la nuit, entre minuit et l’aube, si un départ d’Égypte, tôt le matin, était vrai.

Il n’y a aucune évidence biblique à l’appui de la Prémisse 21, que le corps entier des enfants d’Israël est sorti d’Égypte dans les quelques premières heures du matin du 15. L’Exode a commencé dans les premières heures du matin et continué dans la partie diurne du 15.

La prémisse 22 est elle-même basée sur une fausse prémisse. Elle présume que le corps entier d’Israël est parti pendant les premières heures du 15 (la Prémisse 21), alors que ce n’était pas le cas. De plus, l’affirmation montre une ignorance complète du rituel d’enterrement égyptien (voir Wallace Budge, The Book of the Dead).

Les prémisses 1 à 22 ont été examinées et rejetées. La séquence correcte d’événements, quant à l’abattage de l’agneau de la Pâque et à l’Exode, est dans le texte principal et elle est illustrée schématiquement comme suit :

Les prémisses principales, utilisées pour appuyer l’argument que l’agneau de la Pâque a été tué au début du 14 Nisan et ensuite mangé pendant cette nuit, sont fausses. L’argument est erroné. On voit la séquence correcte des événements de la Pâque originale du texte principal. Les autres arguments pour soutenir l’abattage des agneaux de la Pâque au début du 14 Nisan sont nécessairement fautifs. Ces autres arguments sont examinés ci-dessous.

Prémisse 23

Que la Pâque devait toujours être observée exactement de la même façon que la Pâque originale d’Exode 12.

Ce n’est pas correct. Le repas de la Pâque originale a dû être observé d’une certaine manière, à cause de ce que Dieu allait réaliser par celle-ci. Cependant, les années suivantes, c’était une commémoration de l’événement, pas l’événement lui-même. Le changement le plus significatif a été l’instruction donnée par Moïse que, quand Israël serait installé, la Pâque devait être observée là où Dieu choisirait de mettre son nom. Nous la trouvons présentée dans Deutéronome 16. Spécifiquement, on a dit aux enfants d’Israël :

Deutéronome 16:2-7 ² Tu sacrifieras la Pâque à l’Éternel, ton Dieu, tes victimes de menu et de gros bétail, dans le lieu que l’Éternel choisira pour y faire résider son nom. ³ Pendant la fête, tu ne mangeras pas du pain levé, mais tu mangeras sept jours des pains sans levain, du pain d’affliction, car c’est avec précipitation que tu es sorti du pays d’Égypte : il en sera ainsi, afin que tu te souviennes toute ta vie du jour où tu es sorti du pays d’Égypte. ⁴ On ne verra point chez toi de levain, dans toute l’étendue de ton pays, pendant sept jours ; et aucune partie des victimes que tu sacrifieras le soir du premier jour ne sera gardée pendant la nuit jusqu’au matin. ⁵ Tu ne pourras point sacrifier la Pâque dans l’un quelconque des lieux que l’Éternel, ton Dieu, te donne pour demeure ; ⁶ mais c’est dans le lieu que choisira l’Éternel, ton Dieu, pour y faire résider son nom, que tu sacrifieras la Pâque, le soir, au coucher du soleil, à l’époque de ta sortie d’Égypte. ⁷ Tu feras cuire la victime, et tu la mangeras dans le lieu que choisira l’Éternel, ton Dieu. Et le matin, tu pourras t’en retourner et t’en aller vers tes tentes. (LSG)

Israël a été instruit de sortir de ses maisons pour un logement temporaire pour la Pâque. Au temps de Christ, il était compris qu’une famille se déplacerait dans un logement provisoire pour le 14 Nisan et mangerait là un repas de préparation spécial. Certains allaient à Jérusalem, d’autres non. Dans ses notes sur Luc 22:8,15 dans sa Companion Bible, Bullinger identifie ce repas comme le Chagigah. Les préparatifs étaient faits pour le repas de la Pâque, le jour suivant. L’agneau était tué l’après-midi et mangé la nuit du 15. Le jour suivant, il y avait des cérémonies au Temple et les gens retournaient ensuite à leurs maisons provisoires. La Pâque était mangée avec du pain sans levain, le premier des sept jours. Cela pouvait seulement avoir été le 15 Nisan.

Prémisse 24

Qu’il n’y a aucune évidence d’une célébration centralisée de la Pâque, avant les comptes rendus d’Ézéchias et de Josias, des centaines d’années après l’Exode.

C’est incorrect. Au temps de Salomon au moins, et sinon bien avant, la Pâque et les Jours des Pains sans Levain étaient observés à Jérusalem et dans le Temple. Voir 1Chroniques 23:31 et 2Chroniques 8:13 comme preuve de l’observance de la Fête dans un emplacement central, au temps de David et de Salomon. 2Chroniques 35:18 suggère que la Pâque, célébrée à un emplacement central, aurait pu être retracée même jusqu’au temps de Samuel. La susdite prémisse est incorrecte.

Prémisse 25

Qu’une Pâque domestique était répandue en Israël au temps de Christ.

Quelle que soit l’évidence que les agneaux de la Pâque étaient abattus en Israël aussi bien qu’au Temple à l’époque de Christ, l’affirmation, qui est faite postérieurement (la prémisse 35), que ces Pâques domestiques étaient au commencement du 14 et la Pâque du Temple était l’après-midi du 14, est une revendication folle de ceux, comme Coulter, sans aucune base historique du tout. Carrément, il n’y a jamais eu d’argument à propos du temps du 14 Nisan que les agneaux de la Pâque devaient être abattus. Le repas Essénien est une exception.

Prémisse 26

Qu’il y avait à l’origine deux festivals, la Pâque et les Jours des Pains sans Levain, qui ont plus tard été fusionnés en un seul festival.

L’évidence présentée d’habitude pour cela est mal comprise par ceux qui maintiennent une Pâque du début du 14. Quand les historiens donnent les raisons pour deux Fêtes séparées fusionnées en une, ils n’argumentent pas à propos d’un sacrifice et d’un repas de la Pâque du début du 14. Ils se disputent du point de vue de religions en développement, pas au sujet d’un conflit dans l’Écriture. Ils soutiennent qu’Israël avait une religion en développement qui a vu certains groupes célébrer un festival le 14 et d’autres un festival le 15 et, qu’avec le temps, ceux-ci se sont fusionnés. L’Exode est traité comme une légende du mouvement d’Israël ou pire, comme une pure fiction par ces historiens.

Prémisse 27

Que les Juifs ont plus tard changé le temps pour l’abattage des agneaux de la Pâque du commencement du 14 à la fin du 14.

C’est faux. Il n’y a aucune évidence historique d’un tel changement et, en effet, comment pourrait-il y en avoir, quand la séquence d’Exode 12 nie clairement un abattage d’agneaux de la Pâque au commencement du 14 ? De plus, le Papyrus de la Pâque montre la continuité de l’ancienne pratique.

Prémisse 28

Que la Pâque n’a pas été observée au Temple avant la restauration sous Ézéchias et qu’alors, elle a été observée selon les instructions d’Ézéchias, pas les instructions dans la Loi de Dieu.

C’est une affirmation sans fondement. 1Chroniques 23:31 et 2Chroniques 8:13 sont l’évidence de Fêtes célébrées dans un emplacement central à l’époque de David et de Salomon. Ézéchias a obéi à Dieu en autant que nous pouvons le vérifier. La désobéissance aux Lois de Dieu apportait des malédictions sur Israël (Deut. 28) ; par conséquent, il a été prudent d’observer les ordonnances de la Pâque telles que données dans la Loi (Voir 2Chroniques 30:5,16; 31:3-4). Les défenseurs de la Pâque du 14 font cette revendication et ignorent ou citent inexactement Deutéronome 16.

Prémisse 29

Que la Pâque de Josias n’a pas été observée selon les Commandements de Dieu, mais seulement selon les ordres de Josias.

Une autre affirmation sans fondement. Josias a obéi à Dieu (voir 2Chroniques 34:2,14-15,21,30-32; 35:6,12,26). Le verset 16 de 2Chroniques 35 est parfois utilisé pour soutenir que la Pâque de Josias était selon ses ordres, pas ceux de Dieu. C’est une revendication de non-sens. Les ordres de Josias étaient que les Juifs observent la Pâque selon les Commandements de Dieu. Les comptes rendus le rendent parfaitement clair.

Prémisse 30

Que la raison pour laquelle Ézéchias et Josias ont mis en application la Pâque du Temple était parce que les gens se rebellaient constamment et qu’on ne pouvait pas se fier à eux pour observer une Pâque domestique.

Cette affirmation est sans fondement. La Pâque du Temple était déjà prévue dans la Loi de Moïse, dans Deutéronome 16.

Prémisse 31

Que Deutéronome 16:1-8 ne se réfère pas à la Pâque :

a)Ces instructions semblent être des instructions pour la Pâque, mais elles sont, en réalité, seulement des instructions pour la Fête des Pains sans Levain et
b)La Pâque peut seulement être correctement connectée avec le passage au-dessus de l’Ange de la Mort, mais jamais avec l’Exode.
c)Que le verset 6 parle du sacrifice de la Pâque comme ba ereb et non pas ben ha arbayim et ne peut donc pas se référer à l’agneau de la Pâque.
d)Que les paroles t’a fait sortir pendant la nuit, au verset 1, sont en conflit avec le commandement de la Pâque qu’aucun de vous ne sorte de sa maison jusqu’au matin.
e)Que le verset 2 permet au sacrifice de la Pâque d’être du troupeau, en conflit avec les instructions originales qu’un agneau ou un chevreau soit sacrifié et ainsi, le sacrifice de la Pâque dont il est question ici est un sacrifice général pour les Jours des Pains sans Levain, pas la Pâque.
f)Que les versets 5-6 instruisent que le sacrifice de la Pâque soit fait là où Dieu place Son nom et non à la maison, en conflit avec Exode 12.
g)Que le verset 3 déclare que le sacrifice de la Pâque devait être mangé avec du pain sans levain pendant 7 jours et que, par conséquent, ce sacrifice de la Pâque ne peut pas être l’agneau de la Pâque, sacrifié le 14 Nisan.
h)Que quand le verset 7 dit que le sacrifice de la Pâque devait être rôti, il s’agit d’une erreur de traduction; il doit être traduit bouilli. Puisque l’agneau de la Pâque original ne devait pas être bouilli, alors, le sacrifice de la Pâque du verset 7 ne peut pas être l’agneau de la Pâque.
i)Que le terme premier jour, au verset 4, se réfère au premier jour de la Fête des Pains sans Levain et pas à la Pâque.
j)Que le verset 4 ne contient pas l’ordre de brûler les restes du sacrifice de la Pâque, seulement de ne pas le garder jusqu’au matin et que c’est en conflit avec Exode 12 où l’instruction a été spécifiquement donnée de brûler les restes de l’agneau.
k)Que les versets 2, 5 et 6 sont les seules places dans le Pentateuque où les sacrifices de la Fête des Pains sans Levain sont appelés l’offrande de la Pâque. De là, Moïse ne l’a pas écrit.
l)Que le verset 8 dit que du pain sans levain devait être mangé pendant six jours et peut donc avoir été édité par Esdras.

À cause des points a) à l), Deutéronome 16 ne se réfère pas au sacrifice de la Pâque, seulement aux offrandes de la Pâque, faites pendant la Fête des Pains sans Levain.

Presque toutes ces objections et ces revendications sont basées sur la prémisse fausse que l’agneau de la Pâque originale a été tué au début de 14 Nisan et mangé ce soir-là et, de là, Deutéronome 16:1-8 ne dit pas ce qu’il semble dire. Il n’y a aucune opinion académique connue pour soutenir l’affirmation ridicule que Deutéronome 16 ne s’applique pas à la Pâque, bien qu’il dise qu’il le fait. Les points ci-dessus sont plus qu’en juste proportion couverts dans le texte principal et ci-dessus. La nature incorrecte des prémisses est couverte d’une façon simple par l’examen des affirmations quant au verset 7. La revendication que le mot traduit rôti doit être traduit bouilli a été examinée dans le texte principal. Le mot en question est l’hébreu bashal. Selon BDBG, il signifie faire bouillir, faire cuire, cuisson, rôtir, mûrir, devenir mûr. C’était le terme générique pour la cuisson. Dans 2Chroniques 35:13, nous lisons :

Ils firent cuire [bashal] la Pâque au feu, selon l’ordonnance, et ils firent cuire [bashal] les [autres] choses saintes [offrandes] dans des chaudières, des chaudrons et des poêles ; et ils s’empressèrent de [les] distribuer à tout le peuple.

Ce passage, que toutes les parties admettent comme se référant à la Pâque, utilise deux fois le terme bashal, une fois pour rôtir et une fois pour bouillir. Clairement alors, il n’est pas incorrect de traduire bashal par rôtir, dans Deutéronome 16:7, et, en effet, cela a été de longue date la compréhension acceptée de ce passage par les Juifs. Exode 12:9 interdit la Pâque d’être bouillie ou mangée crue. Elle doit être rôtie entièrement. L’argument est un usage impropre et obstiné de l’Écriture pour appuyer une interprétation incorrecte de certains passages du Nouveau Testament.

Prémisse 32

Qu’Esdras a observé la Pâque au début de 14 Nisan.

Il n’y a aucune évidence pour cette revendication. On le voit dans le texte d’Esdras 6:19-22. Esdras était un scribe et il connaissait la Loi, qui montrait clairement que la Pâque devait être sacrifiée à la fin du 14, pas au commencement. La compréhension du Papyrus de la Pâque, qui est probablement de la même époque, est la même que celle trouvée dans Esdras.

Prémisse 33

Qu’Esdras a édité Deutéronome 16 et Josué 5:10 pour refléter la terminologie postérieure, telle que rendue dans 2Chroniques 35 (Coulter, pp. 156 et suiv.).

C’est une autre affirmation sans fondement. Quoique Esdras ait apparemment aidé à canoniser le texte de l’AT, l’affirmation qu’il a édité la Loi pour refléter la pratique postérieure est sans preuve. L’attaque sur Deutéronome 16 est nécessaire pour supporter l’argument de la Pâque du 14. Le texte est inspiré de Dieu ou il ne l’est pas. La revendication est niée par la prophétie de la Pâque millénaire, à Ézéchiel 45:21 :

Ézéchiel 45:21 Le quatorzième jour du premier mois, vous aurez la Pâque. La fête durera sept jours ; on mangera des pains sans levain. (LSG)

Prémisse 34

Qu’Esdras a décidé de centraliser la Pâque à Jérusalem, mais que plusieurs ont, sans aucun doute, continué à sacrifier la Pâque domestiquement au commencement du 14, dans les environs de Jérusalem.

Il n’existe aucune évidence historique pour appuyer la revendication qu’il y ait même eu un service domestique de la Pâque, au commencement du 14, et le sacrifice du Temple à la fin du 14, à Jérusalem ou ailleurs. Les affirmations de Coulter, quant à la Pâque centrée à Jérusalem (pp. 171 et suiv.), sont réfutées par les textes araméens d’Éléphantine de la même époque.

Prémisse 35

Que la Pâque domestique, au commencement du 14, et la Pâque du Temple, à la fin du 14, ont continué au temps du Nouveau Testament. Les écrits du philosophe juif Philon sont offerts comme évidence de cela.

Les écrits de Philon ne confirment pas ce point du tout. Ils indiquent simplement que, pour le sacrifice de la Pâque, chaque chef de famille était celui responsable d’abattre l’agneau. C’était vrai, que les agneaux soient sacrifiés ou non au Temple (voir ISBE, Vol. 3, article la Pâque , p. 677). Schürer (The History of the Jewish People in the Age of Jesus Christ, Vol. II, p. 14) montre qu’il y avait des méthodes différentes d’observer la Pâque en Judée et en Galilée. En Judée, les gens travaillaient jusqu’à midi, le 14 Nisan. En Galilée, ils ne travaillaient pas du tout. Aussi, à Jérusalem, il y avait seulement un agneau sacrifié et présenté devant le Souverain Sacrificateur, comme l’Agneau de la Pâque, mais le nombre d’animaux sacrifiés là, autant publiquement qu’à titre privé, était énorme. Les sacrifices privés y étaient si nombreux, les jours de Fêtes, que des milliers de sacrificateurs ne pouvaient pas faire face à la quantité (Schürer, Vol. II, p. 308). Les vingt-quatre divisions du sacerdoce étaient reflétées par les vingt-quatre divisions de la nation et les représentants nationaux allaient à Jérusalem pour le sacrifice quotidien. Le reste restait à la maison et adorait là (Schürer, ibid., Vol. II, pp. 292-293). Le moment des heures de travail montre que la soirée du 14 Nisan était le temps de la préparation et que la Pâque a aussi été célébrée à l’extérieur de Jérusalem.

Prémisse 36

Que Jésus a observé la Pâque au commencement du 14.

C’est incorrect. Ce que Jésus a observé avec ses disciples était le repas de la préparation de la Pâque, qui était observé au commencement du 14.

Prémisse 37

Que Jean a mentionné la Pâque comme la Pâque des Juifs, pour transmettre le fait que les Juifs observent incorrectement la Fête des Pains sans Levain.

C’est aussi incorrect. Jean a écrit vers la fin du premier siècle. L’Église devenait de plus en plus païenne dans sa composition et sa perspective. Jean a identifié ces festivals dans ses écrits pour qu’ils soient compris par son auditoire de Païens, la plupart n’étant pas encore convertis et ne comprenant pas les principes impliqués. Cela montrait clairement aussi que Jésus était Juif et qu’il a observé les festivals juifs, à l’intérieur de la Loi de Dieu. Jean a utilisé [les fêtes] des Juifs à plusieurs reprises en rapport au ministère de Jésus (Jean 2:13; 5:1; 6:4; 7:2; 11:55; 19:42). Il n’y a aucune évidence dans les Évangiles que Jésus ou les leaders juifs aient considéré les Festivals de Dieu comme controversés. Les Actes du Nouveau Testament montrent que les Apôtres et la première Église ont observé les Fêtes (voir le texte principal et l’étude Les Jours Saints de Dieu (No. 097)). Jésus a aussi reconnu que les Scribes et les Pharisiens étaient assis dans la chaire de Moïse (Matthieu 23:2).

Prémisse 38

Que la Préparation de la Pâque, connue pour être observée par les Juifs le 14, avant l’abattage de l’agneau de la Pâque au Temple, l’après-midi du 14, était aussi observée le 13 par ces Juifs qui observaient une Pâque domestique au commencement du 14.

Cette revendication (aussi faite par Coulter) est une autre affirmation sans fondement, faite sans aucune évidence ou fait historique. Le fait est qu’il n’y avait aucun sacrifice de la Pâque, au début du 14, et, par conséquent, pas de Préparation de la Pâque, le 13 Nisan.

Prémisse 39

Que le grec original, dans Marc 14:12, devrait être traduit quand ils étaient en train de tuer la Pâque, indiquant qu’un abattage domestique des agneaux de la Pâque, au commencement du 14, était en train de se faire, quand les disciples ont demandé à Jésus où ils devaient faire les préparatifs de la Pâque.

Cette affirmation est incorrecte et indique un manque de compréhension des idiomes grecs employés. L’Interlinéaire de Marshall a le texte principal comme Et le premier jour des Pains sans Levain, quand la Pâque qu’ils sacrifiaient, indiquant qu’ils sacrifiaient la Pâque aux Pains sans Levain. 14 Nisan était la préparation pour le sacrifice de la Pâque et le repas. Les disciples de Jésus ont demandé où ils devaient se préparer pour la Pâque, signifiant où ils devaient aller loger provisoirement, selon Deutéronome 16. Les agneaux de la Pâque étaient tués l’après-midi du 14, pas à son commencement.

Prémisse 40

Que le repas de Jésus avec les disciples était le repas de la Pâque, observé au début de 14 Nisan.

Cela contredit le récit clair de Jean 19:14.

Jean 19:14 C’était la préparation de la Pâque, et environ la sixième heure. Pilate dit aux Juifs : Voici votre roi. (LSG)

Prémisse 41

Que Jean enregistre Jésus comme mangeant un repas de Pâque au début du 14, mais qu’il le désigne la Préparation de la Pâque. C’est une affirmation ridicule, à l’encontre les mots clairs du texte, faite deux millénaires après qu’ils ont été écrits et contre leur interprétation cohérente. Les écrits d’un Apôtre de Christ auraient reflété l’intention. Si Christ voulait corriger une erreur aussi importante, pourquoi Jean n’a-t-il pas enregistré ce fait ? L’argument est spécieux.

Prémisse 42

Que le tremblement de terre, après la mort de Jésus, a empêché l’abattage de tout agneau de la Pâque dans le Temple, cette année-là. Ainsi, Dieu désapprouvait l’abattage des agneaux de la Pâque, l’après-midi du 14.

Les comptes rendus des Évangiles enregistrent que Jésus est mort à la neuvième heure ou environ 15h00 (par notre estimation) (Matthieu 27:46; Marc 15:34-37; Luc 23:44). Selon Pesahim vl (ISBE, Vol. 3, article la Pâque , p. 677), l’offrande du sacrifice de la Pâque au Temple commençait environ à 15h00. Ce moment n’est pas un accident. Jésus est mort précisément au même moment que le premier agneau de la Pâque était sacrifié pour accomplir la prophétie. Il est difficile de prendre au sérieux de telles déformations flagrantes des faits historiques connus.

Prémisse 43

Que c’est mal de se référer à la cérémonie du lavement des pieds, du pain et du vin comme le Dîner du Seigneur. Au lieu de cela, elle devrait être appelée la Pâque Chrétienne.

Cette affirmation induit en erreur. Le contexte du Dîner du Seigneur, dans 1Corinthiens 11:20, est que les Corinthiens l’avaient transformé en un repas. Paul a dit que la soirée qu’ils célébraient pouvait à peine être appelée le Dîner du Seigneur, à cause de leur comportement, pas qu’il ne devrait pas être appelé le Dîner du Seigneur. La nomenclature démontre qu’il était, en effet, mentionné comme le Dîner du Seigneur, à l’époque. Les Corinthiens avaient perdu sa dignité et sa signification. Des traductions modernes démontrent ce fait :

Donc, quand vous venez ensemble à la même place, il n’est pas possible de manger un dîner dont le caractère est qu’il pourrait être un dîner désigné comme appartenant au Seigneur. (Wuest)

De nouveau, Paul ne dit pas qu’ils ne devraient pas l’appeler le Dîner du Seigneur, mais plutôt qu’à cause de leur comportement, ce n’était pas adéquat de l’appeler le Dîner du Seigneur, qui était, en effet, sa désignation historique.

La Pâque est un terme générique qui englobe la période entière des préparatifs, la préparation de l’agneau, sa consommation comme un repas et la période subséquente entière des sept jours des Pains sans Levain, appelée aussi les Pains sans Levain.

Christ a utilisé le terme la Pâque génériquement et comme une description d’un désir irréalisable. Jean 19:14 est clair que le jour était le jour de la préparation de la Pâque, durant lequel il a été tué. Luc 22:15 montre qu’il désirait manger la Pâque avec eux. Cependant, Luc 22:16 déclare tout à fait clairement qu’il savait qu’il ne pourrait pas et, en fait, qu’il ne la mangerait pas, jusqu’à ce qu’elle soit accomplie dans le Royaume de Dieu. Par cela, nous savons qu’il n’a pas mangé la Pâque, mais plutôt un repas de préparation et aussi qu’il a signifié que la Pâque serait ré-instituée dans le Royaume de Dieu. C’est conformément à Zacharie 14:16-19.

Les séquences et les moments des deux Pâques principales sont à l’Annexe C.

Annexe B

Les Écritures suivantes montrent toutes les occurrences d’ereb où il est traduit soirée, nuit, soir, tombée de la nuit, etc.

Genèse 1:5 Dieu appela la lumière jour, et il appela les ténèbres nuit. Ainsi, il y eut un soir, et il y eut un matin : ce fut le premier jour. (LSG)

Genèse 1:8 Dieu appela l’étendue ciel. Ainsi, il y eut un soir, et il y eut un matin : ce fut le deuxième jour. (LSG)

Genèse 1:13 Ainsi, il y eut un soir, et il y eut un matin : ce fut le troisième jour. (LSG)

Genèse 1:19 Ainsi, il y eut un soir, et il y eut un matin : ce fut le quatrième jour. (LSG)

Genèse 1:23 Ainsi, il y eut un soir, et il y eut un matin : ce fut le cinquième jour. (LSG)

Genèse 1:31 Dieu vit tout ce qu’il avait fait et voici, cela était très bon. Ainsi, il y eut un soir, et il y eut un matin : ce fut le sixième jour. (LSG)

Genèse 8:11 La colombe revint à lui sur le soir ; et voici, une feuille d’olivier arrachée était dans son bec. Noé connut ainsi que les eaux avaient diminué sur la terre. (LSG)

Genèse 19:1 Les deux anges arrivèrent à Sodome sur le soir ; et Lot était assis à la porte de Sodome. Quand Lot les vit, il se leva pour aller au-devant d’eux, et se prosterna la face contre terre. (LSG)

Genèse 24:11 Il fit reposer les chameaux sur leurs genoux hors de la ville, près d’un puits, au temps du soir, au temps où sortent celles qui vont puiser de l’eau. (LSG)

Genèse 24:63 Un soir qu’Isaac était sorti pour méditer dans les champs, il leva les yeux, et regarda ; et voici, des chameaux arrivaient. (LSG)

Genèse 29:23 Le soir, il prit Léa, sa fille, et l’amena vers Jacob, qui s’approcha d’elle. (LSG)

Genèse 30:16 Le soir, comme Jacob revenait des champs, Léa sortit à sa rencontre, et dit : C’est vers moi que tu viendras, car je t’ai acheté pour les mandragores de mon fils. Et il coucha avec elle cette nuit. (LSG)

Genèse 49:27 Benjamin est un loup qui déchire ; Le matin, il dévore la proie, et le soir, il partage le butin. (LSG)

Exode 12:18 Le premier mois, le quatorzième jour du mois, au soir, vous mangerez des pains sans levain jusqu’au soir du vingt et unième jour. (LSG)

Exode 16:6 Moïse et Aaron dirent à tous les enfants d’Israël : Ce soir, vous comprendrez que c’est l’Éternel qui vous a fait sortir du pays d’Égypte. (LSG)

Exode 16:8 Moïse dit : L’Éternel vous donnera ce soir de la viande à manger, et au matin du pain à satiété, parce que l’Éternel a entendu les murmures que vous avez proférés contre lui ; car que sommes-nous ? Ce n’est pas contre nous que sont vos murmures, c’est contre l’Éternel. (LSG)

Exode 16:12 J’ai entendu les murmures des enfants d’Israël. Dis-leur : Entre les deux soirs vous mangerez de la viande, et au matin vous vous rassasierez de pain ; et vous saurez que je suis l’Éternel, votre Dieu. (LSG)

Exode 16:13 Le soir, il survint des cailles qui couvrirent le camp ; et, au matin, il y eut une couche de rosée autour du camp. (LSG)

Exode 18:13 Le lendemain, Moïse s’assit pour juger le peuple, et le peuple se tint devant lui depuis le matin jusqu’au soir. (LSG)

Exode 18:14 Le beau-père de Moïse vit tout ce qu’il faisait pour le peuple, et il dit : Que fais-tu là avec ce peuple ? Pourquoi sièges-tu seul, et tout le peuple se tient-il devant toi, depuis le matin jusqu’au soir ? (LSG)

Exode 27:21 C’est dans la tente d’assignation, en dehors du voile qui est devant le témoignage, qu’Aaron et ses fils la prépareront, pour que les lampes brûlent du soir au matin en présence de l’Éternel. C’est une loi perpétuelle pour leurs descendants, et que devront observer les enfants d’Israël. (LSG)

Lévitique 11:24 Ils vous rendront impurs : quiconque touchera leurs corps morts sera impur jusqu’au soir, (LSG)

Lévitique 11:25 et quiconque portera leurs corps morts lavera ses vêtements et sera impur jusqu’au soir. (LSG)

Lévitique 11:27 Vous regarderez comme impurs tous ceux des animaux à quatre pieds qui marchent sur leurs pattes : quiconque touchera leurs corps morts sera impur jusqu’au soir, (LSG)

Lévitique 11:28 et quiconque portera leurs corps morts lavera ses vêtements et sera impur jusqu’au soir. Vous les regarderez comme impurs. (LSG)

Lévitique 11:31 Vous les regarderez comme impurs parmi tous les reptiles : quiconque les touchera morts sera impur jusqu’au soir. (LSG)

Lévitique 11:32 Tout objet sur lequel tombera quelque chose de leurs corps morts sera souillé, ustensiles de bois, vêtement, peau, sac, tout objet dont on fait usage ; il sera mis dans l’eau, et restera souillé jusqu’au soir ; après quoi, il sera pur. (LSG)

Lévitique 11:39 S’il meurt un des animaux qui vous servent de nourriture, celui qui touchera son corps mort sera impur jusqu’au soir ; (LSG)

Lévitique 11:40 celui qui mangera de son corps mort lavera ses vêtements et sera impur jusqu’au soir, et celui qui portera son corps mort lavera ses vêtements et sera impur jusqu’au soir. (LSG)

Lévitique 11:46 Telle est la loi touchant les animaux, les oiseaux, tous les êtres vivants qui se meuvent dans les eaux, et tous les êtres qui rampent sur la terre, (LSG)

Lévitique 15:5 Celui qui touchera son lit lavera ses vêtements, se lavera dans l’eau, et sera impur jusqu’au soir. (LSG)

Lévitique 15:6 Celui qui s’assiéra sur l’objet sur lequel il s’est assis lavera ses vêtements, se lavera dans l’eau, et sera impur jusqu’au soir. (LSG)

Lévitique 15:7 Celui qui touchera sa chair lavera ses vêtements, se lavera dans l’eau, et sera impur jusqu’au soir. (LSG)

Lévitique 15:8 S’il crache sur un homme pur, cet homme lavera ses vêtements, se lavera dans l’eau, et sera impur jusqu’au soir. (LSG)

Lévitique 15:10 Celui qui touchera une chose quelconque qui a été sous lui sera impur jusqu’au soir ; et celui qui la portera lavera ses vêtements, se lavera dans l’eau, et sera impur jusqu’au soir. (LSG)

Lévitique 15:11 Celui qui sera touché par lui, et qui ne se sera pas lavé les mains dans l’eau, lavera ses vêtements, se lavera dans l’eau, et sera impur jusqu’au soir. (LSG)

Lévitique 15:16 L’homme qui aura une pollution lavera tout son corps dans l’eau, et sera impur jusqu’au soir. (LSG)

Lévitique 15:17 Tout vêtement et toute peau qui en seront atteints seront lavés dans l’eau, et seront impurs jusqu’au soir. (LSG)

Lévitique 15:18 Si une femme a couché avec un tel homme, ils se laveront l’un et l’autre, et seront impurs jusqu’au soir. (LSG)

Lévitique 15:19 La femme qui aura un flux, un flux de sang en sa chair, restera sept jours dans son impureté. Quiconque la touchera sera impur jusqu’au soir. (LSG)

Lévitique 15:21 Quiconque touchera son lit lavera ses vêtements, se lavera dans l’eau, et sera impur jusqu’au soir. (LSG)

Lévitique 15:22 Quiconque touchera un objet sur lequel elle s’est assise lavera ses vêtements, se lavera dans l’eau, et sera impur jusqu’au soir. (LSG)

Lévitique 15:23 S’il y a quelque chose sur le lit ou sur l’objet sur lequel elle s’est assise, celui qui la touchera sera impur jusqu’au soir. (LSG)

Lévitique 15:27 Quiconque les touchera sera souillé ; il lavera ses vêtements, se lavera dans l’eau, et sera impur jusqu’au soir. (LSG)

Lévitique 17:15 Toute personne, indigène ou étrangère, qui mangera d’une bête morte ou déchirée, lavera ses vêtements, se lavera dans l’eau, et sera impure jusqu’au soir ; puis elle sera pure. (LSG)

Lévitique 22:6 Celui qui touchera ces choses sera impur jusqu’au soir ; il ne mangera pas des choses saintes, mais il lavera son corps dans l’eau ; (LSG)

Lévitique 23:32 Ce sera pour vous un sabbat, un jour de repos, et vous humilierez vos âmes ; dès le soir du neuvième jour jusqu’au soir suivant, vous célébrerez votre sabbat. (LSG)

Lévitique 24:3 C’est en dehors du voile qui est devant le témoignage, dans la tente d’assignation, qu’Aaron la préparera, pour que les lampes brûlent continuellement du soir au matin en présence de l’Éternel. C’est une loi perpétuelle pour vos descendants. (LSG)

Nombres 9:15 Le jour où le tabernacle fut dressé, la nuée couvrit le tabernacle, la tente d’assignation ; et, depuis le soir jusqu’au matin, elle eut sur le tabernacle l’apparence d’un feu. (LSG)

Nombres 9:21 Si la nuée s’arrêtait du soir au matin, et s’élevait le matin, ils partaient. Si la nuée s’élevait après un jour et une nuit, ils partaient. (LSG)

Nombres 19:7 Le sacrificateur lavera ses vêtements, et lavera son corps dans l’eau ; puis il rentrera dans le camp, et sera impur jusqu’au soir. (LSG)

Nombres 19:8 Celui qui aura brûlé la vache lavera ses vêtements dans l’eau, et lavera son corps dans l’eau ; et il sera impur jusqu’au soir. (LSG)

Nombres 19:10 Celui qui aura recueilli la cendre de la vache lavera ses vêtements, et sera impur jusqu’au soir. Ce sera une loi perpétuelle pour les enfants d’Israël et pour l’étranger en séjour au milieu d’eux. (LSG)

Nombres 19:19 Celui qui est pur fera l’aspersion sur celui qui est impur, le troisième jour et le septième jour, et il le purifiera le septième jour. Il lavera ses vêtements, et se lavera dans l’eau ; et le soir, il sera pur. (LSG)

Nombres 19:21 Ce sera pour eux une loi perpétuelle. Celui qui fera l’aspersion de l’eau de purification lavera ses vêtements, et celui qui touchera l’eau de purification sera impur jusqu’au soir. (LSG)

Nombres 19:22 Tout ce que touchera celui qui est impur sera souillé, et la personne qui le touchera sera impure jusqu’au soir. (LSG)

Deutéronome 16:4 On ne verra point chez toi de levain, dans toute l’étendue de ton pays, pendant sept jours ; et aucune partie des victimes que tu sacrifieras le soir du premier jour ne sera gardée pendant la nuit jusqu’au matin. (LSG)

Deutéronome 16:6 mais c’est dans le lieu que choisira l’Éternel, ton Dieu, pour y faire résider son nom, que tu sacrifieras la Pâque, le soir, au coucher du soleil, à l’époque de ta sortie d’Égypte. (LSG)

Deutéronome 23:11 sur le soir il se lavera dans l’eau, et après le coucher du soleil il pourra rentrer au camp. (LSG)

Deutéronome 28:67 Dans l’effroi qui remplira ton cœur et en présence de ce que tes yeux verront, tu diras le matin : Puisse le soir être là ! et tu diras le soir : Puisse le matin être là ! (LSG)

Josué 5:10 Les enfants d’Israël campèrent à Guilgal ; et ils célébrèrent la Pâque le quatorzième jour du mois, sur le soir, dans les plaines de Jéricho. (LSG)

Josué 7:6 Josué déchira ses vêtements, et se prosterna jusqu’au soir le visage contre terre devant l’arche de l’Éternel, lui et les anciens d’Israël, et ils se couvrirent la tête de poussière. (LSG)

Josué 10:26 Après cela, Josué les frappa et les fit mourir ; il les pendit à cinq arbres, et ils restèrent pendus aux arbres jusqu’au soir. (LSG)

Juges 19:16 Et voici, un vieillard revenait le soir de travailler aux champs ; cet homme était de la montagne d’Éphraïm, il séjournait à Guibea, et les gens du lieu étaient Benjamites. (LSG)

Juges 20:23 Et les enfants d’Israël montèrent, et ils pleurèrent devant l’Éternel jusqu’au soir ; ils consultèrent l’Éternel, en disant : Dois-je m’avancer encore pour combattre les fils de Benjamin, mon frère ? L’Éternel répondit : Montez contre lui. (LSG)

Juges 20:26 Tous les enfants d’Israël et tout le peuple montèrent et vinrent à Béthel ; ils pleurèrent et restèrent là devant l’Éternel, ils jeûnèrent en ce jour jusqu’au soir, et ils offrirent des holocaustes et des sacrifices d’actions de grâces devant l’Éternel. (LSG)

Juges 21:2 Le peuple vint à Béthel, et il y resta devant Dieu jusqu’au soir. Ils élevèrent la voix, ils versèrent d’abondantes larmes, (LSG)

Ruth 2:17 Elle glana dans le champ jusqu’au soir, et elle battit ce qu’elle avait glané. Il y eut environ un épha d’orge. (LSG)

1Samuel 14:24 La journée fut fatigante pour les hommes d’Israël. Saül avait fait jurer le peuple, en disant : Maudit soit l’homme qui prendra de la nourriture avant le soir, avant que je me sois vengé de mes ennemis ! Et personne n’avait pris de nourriture. (LSG)

1Samuel 20:5 Et David lui répondit : Voici, c’est demain la nouvelle lune, et je devrais m’asseoir avec le roi pour manger ; laisse-moi aller, et je me cacherai dans les champs jusqu’au soir du troisième jour. (LSG)

1Samuel 30:17 David les battit depuis l’aube du jour jusqu’au soir du lendemain, et aucun d’eux n’échappa, excepté quatre cents jeunes hommes qui montèrent sur des chameaux et s’enfuirent. (LSG)

2Samuel 1:12 Ils furent dans le deuil, pleurèrent et jeûnèrent jusqu’au soir, à cause de Saül, de Jonathan, son fils, du peuple de l’Éternel, et de la maison d’Israël, parce qu’ils étaient tombés par l’épée. (LSG)

2Samuel 11:2 Un soir, David se leva de sa couche ; et, comme il se promenait sur le toit de la maison royale, il aperçut de là une femme qui se baignait, et qui était très belle de figure. (LSG)

2Samuel 11:13 David l’invita à manger et à boire en sa présence, et il l’enivra ; et le soir, Urie sortit pour se mettre sur sa couche, avec les serviteurs de son maître, mais il ne descendit point dans sa maison. (LSG)

1Rois 17:6 Les corbeaux lui apportaient du pain et de la viande le matin, et du pain et de la viande le soir, et il buvait de l’eau du torrent. (LSG)

1Rois 22:35 Le combat devint acharné ce jour-là. Le roi fut retenu dans son char en face des Syriens, et il mourut le soir. Le sang de la blessure coula dans l’intérieur du char. (LSG)

2Rois 16:15 Et le roi Achaz donna cet ordre au sacrificateur Urie : Fais brûler sur le grand autel l’holocauste du matin et l’offrande du soir, l’holocauste du roi et son offrande, les holocaustes de tout le peuple du pays et leurs offrandes, verses-y leurs libations, et répands-y tout le sang des holocaustes et tout le sang des sacrifices ; pour ce qui concerne l’autel d’airain, je m’en occuperai. (LSG)

1Chroniques 16:40 pour qu’ils offrissent continuellement à l’Éternel des holocaustes, matin et soir, sur l’autel des holocaustes, et qu’ils accomplissent tout ce qui est écrit dans la loi de l’Éternel, imposée par l’Éternel à Israël. (LSG)

1Chroniques 23:30 ils avaient à se présenter chaque matin et chaque soir, afin de louer et de célébrer l’Éternel, (LSG)

2Chroniques 2:4 Voici, j’élève une maison au nom de l’Éternel, mon Dieu, pour la lui consacrer, pour brûler devant lui le parfum odoriférant, pour présenter continuellement les pains de proposition, et pour offrir les holocaustes du matin et du soir, des sabbats, des nouvelles lunes, et des fêtes de l’Éternel, notre Dieu, suivant une loi perpétuelle pour Israël. (LSG)

2Chroniques 13:11 Nous offrons chaque matin et chaque soir des holocaustes à l’Éternel, nous brûlons le parfum odoriférant, nous mettons les pains de proposition sur la table pure, et nous allumons chaque soir le chandelier d’or et ses lampes ; car nous observons les commandements de l’Éternel, notre Dieu. Et vous, vous l’avez abandonné. (LSG)

2Chroniques 18:34 Le combat devint acharné ce jour-là. Le roi d’Israël fut retenu dans son char, en face des Syriens, jusqu’au soir, et il mourut vers le coucher du soleil. (LSG)

2Chroniques 31:3 Le roi donna une portion de ses biens pour les holocaustes, pour les holocaustes du matin et du soir, et pour les holocaustes des sabbats, des nouvelles lunes et des fêtes, comme il est écrit dans la loi de l’Éternel. (LSG)

Esdras 3:3 Ils rétablirent l’autel sur ses fondements, quoiqu’ils eussent à craindre les peuples du pays, et ils y offrirent des holocaustes à l’Éternel, les holocaustes du matin et du soir. (LSG)

Esdras 9:4 Auprès de moi s’assemblèrent tous ceux que faisaient trembler les paroles du Dieu d’Israël, à cause du péché des fils de la captivité ; et moi, je restai assis et désolé, jusqu’à l’offrande du soir. (LSG)

Esdras 9:5 Puis, au moment de l’offrande du soir, je me levai du sein de mon humiliation, avec mes vêtements et mon manteau déchirés, je tombai à genoux, j’étendis les mains vers l’Éternel, mon Dieu, (LSG)

Esther 2:14 Elle y allait le soir ; et le lendemain matin elle passait dans la seconde maison des femmes, sous la surveillance de Schaaschgaz, eunuque du roi et gardien des concubines. Elle ne retournait plus vers le roi, à moins que le roi n’en eût le désir et qu’elle ne fût appelée par son nom. (LSG)

Job 4:20 Du matin au soir ils sont brisés, Ils périssent pour toujours, et nul n’y prend garde ; (LSG)

Job 7:4 Je me couche, et je dis : Quand me lèverai-je ? quand finira la nuit ? Et je suis rassasié d’agitations jusqu’au point du jour. (LSG)

Psaume 30:5 Car sa colère dure un instant, Mais sa grâce toute la vie ; Le soir arrivent les pleurs, Et le matin l’allégresse. (LSG)

Psaume 55:17 Le soir, le matin, et à midi, je soupire et je gémis, Et il entendra ma voix. (LSG)

Psaume 59:6 Ils reviennent chaque soir, ils hurlent comme des chiens, Ils font le tour de la ville. (LSG)

Psaume 59:14 Ils reviennent chaque soir, ils hurlent comme des chiens, Ils font le tour de la ville. (LSG)

Psaume 65:8 Ceux qui habitent aux extrémités du monde s’effraient de tes prodiges ; Tu remplis d’allégresse l’orient et l’occident. (LSG)

Psaume 90:6 Elle fleurit le matin, et elle passe, On la coupe le soir, et elle sèche. (LSG)

Psaume 104:23 L’homme sort pour se rendre à son ouvrage, Et à son travail, jusqu’au soir. (LSG)

Psaume 141:2 Que ma prière soit devant ta face comme l’encens, Et l’élévation de mes mains comme l’offrande du soir ! (LSG)

Proverbes 7:9 C’était au crépuscule, pendant la soirée, Au milieu de la nuit et de l’obscurité. (LSG)

Ecclésiaste 11:6 Dès le matin sème ta semence, et le soir ne laisse pas reposer ta main ; car tu ne sais point ce qui réussira, ceci ou cela, ou si l’un et l’autre sont également bons. (LSG)

Ésaïe 17:14 Quand vient le soir, voici, c’est une ruine soudaine ; Avant le matin, ils ne sont plus ! Voilà le partage de ceux qui nous dépouillent, Le sort de ceux qui nous pillent. (LSG)

Jérémie 6:4 Préparez-vous à l’attaquer ! Allons ! montons en plein midi !… Malheureusement pour nous, le jour baisse, Les ombres du soir s’allongent. (LSG)

Ézéchiel 12:4 Sors tes effets comme des effets de voyage, de jour sous leurs yeux ; et toi, pars le soir, en leur présence, comme partent des exilés. (LSG)

Ézéchiel 24:18 J’avais parlé au peuple le matin, et ma femme mourut le soir. Le lendemain matin, je fis ce qui m’avait été ordonné. (LSG)

Ézéchiel 33:22 La main de l’Éternel avait été sur moi le soir avant l’arrivée du fugitif, et l’Éternel m’avait ouvert la bouche lorsqu’il vint auprès de moi le matin. Ma bouche était ouverte, et je n’étais plus muet. (LSG)

Ézéchiel 46:2 Le prince entrera par le chemin du vestibule de la porte extérieure, et se tiendra près des poteaux de la porte ; les sacrificateurs offriront son holocauste et ses sacrifices d’actions de grâces ; il se prosternera sur le seuil de la porte, puis il sortira, et la porte ne sera pas fermée avant le soir. (LSG)

Daniel 8:14 Et il me dit : Deux mille trois cents soirs et matins ; puis le sanctuaire sera purifié. (LSG)

Daniel 8:26 Et la vision des soirs et des matins, dont il s’agit, est véritable. Pour toi, tiens secrète cette vision, car elle se rapporte à des temps éloignés. (LSG)

Daniel 9:21 je parlais encore dans ma prière, quand l’homme, Gabriel, que j’avais vu précédemment dans une vision, s’approcha de moi d’un vol rapide, au moment de l’offrande du soir. (LSG)

Habacuc 1:8 Ses chevaux sont plus rapides que les léopards, Plus agiles que les loups du soir, Et ses cavaliers s’avancent avec orgueil ; Ses cavaliers arrivent de loin, Ils volent comme l’aigle qui fond sur sa proie. (LSG)

Sophonie 2:7 Ces côtes seront pour les restes de la maison de Juda ; C’est là qu’ils paîtront ; Ils reposeront le soir dans les maisons d’Askalon ; Car l’Éternel, leur Dieu, ne les oubliera pas, Et il ramènera leurs captifs. (LSG)

Sophonie 3:3 Ses chefs au milieu d’elle sont des lions rugissants ; Ses juges sont des loups du soir qui ne gardent rien pour le matin. (LSG)

Zacharie 14:7 Ce sera un jour unique, connu de l’Éternel, Et qui ne sera ni jour ni nuit ; Mais vers le soir la lumière paraîtra. (LSG)

Annexe C

DATE	PÉRIODE	ANCIEN TESTAMENT	NOUVEAU TESTAMENT
10 NISAN	JOUR	Agneau de Pâque mis de côté
13 NISAN	JOUR	Déplacement dans un logement temporaire	Les disciples sont envoyés pour préparer le logement temporaire conformément à Deutéronome 16:5-6. (Marc 14:12-26)
14 NISAN	NUIT	Dans le logement temporaire à l’extérieur des villes (Deut. 16:5-6).	Repas du jour de la préparation est mangé. Christ établit le Lavement des pieds et le Dîner du Seigneur. Arrestation et procès.
14 NISAN	JOUR	Agneau de la Pâque tué le soir (Ex. 12:8), au coucher du soleil (Deut. 16:2,5-6). Les Pains sans Levain commencent à la fin du 14 Nisan, d’Exode 12:17-20.	Christ est crucifié comme la Pâque (Jean 19:36; 1Cor. 5:7). Christ transpercé : de Lévi/Schimeï et David/Nathan (Zach. 12:10-13). Christ meurt le mercredi vers 15h00, à la tombée du jour, alors que les agneaux étaient tués. L’obscurité recouvre la terre. Le voile du Temple s’est déchiré (Luc 23:45) et le chemin au Saint des Saints (Ex. 26:31-35) a été ouvert (Héb. 9:8; 10:19-20).
15 NISAN	NUIT	Pâque mangée. 1^er Jour des Pains sans Levain (Ex. 12:17). Moïse convoqué par Pharaon après minuit (Ex. 12:31). L’Exode commence. 600,000 hommes, en plus des femmes et des enfants et d’une multitude mélangée de non-Israélites, incluant du menu et du gros bétail (Ex. 12:37-39). Début du mouvement de toutes les parties de Gosen.	Christ passe la 1^ère nuit dans la tombe. Pâque mangée. 1^er Jour des Pains sans Levain
15 NISAN	JOUR	Colonne commence à partir de Ramsès (Ex. 12:37).	1^er Jour dans la tombe
16 NISAN	NUIT	2^ème Jour des Pains sans Levain.	2^ème Jour des Pains sans Levain. 2^ème nuit dans la tombe.
16 NISAN	JOUR	Colonne se déplace toujours vers Ramsès des points de rassemblement.	2^ème Jour dans la tombe

17 NISAN	NUIT	3^ème Jour des Pains sans Levain.	3^ème Jour des Pains sans Levain. 3^ème nuit dans la tombe.
17 NISAN	JOUR	Colonne se déplace toujours de Ramsès.	3^ème Jour dans la tombe. Christ est ressuscité le soir du Sabbat. Complète le signe de Jonas dans sa 1^ère phase (Mat. 12:39-41; 16:4; Luc 11:29-30,32).
18 NISAN	NUIT	4^ème Jour des Pains sans Levain.	Ressuscité à la tombée de la nuit, Christ est dans un corps physique (Job 19:26-27; Ézéchiel 37:1-14) attendant la transformation. 4^ème Jour des Pains sans Levain. Marie de Magdala voit Christ avant l’aube, le dimanche matin (Jean 20:1,14-18).
18 NISAN	JOUR	L’offrande Agitée établie, symbolisant les premiers-fruits (Ex. 29:24-27). Compte jusqu’à la Pentecôte commence de ce jour d’offrande, qui est le premier jour de la semaine, après le Sabbat hebdomadaire. La séquence de la récolte en cours est établie en mesurant le temps (Lév. 23:15-16).	Christ monte comme l’offrande de la Gerbe Agitée, le premier-fruit (Ex. 29:24-27). Les disciples et les élus reçoivent l’Esprit Saint à la Pentecôte, comme premiers-fruits, après Christ (Actes 2:1-4).
19 NISAN	NUIT	5^ème Jour des Pains sans Levain.	5^ème Jour des Pains sans Levain.
19 NISAN	JOUR
20 NISAN	NUIT	6^ème Jour des Pains sans Levain.	6^ème Jour des Pains sans Levain.
20 NISAN	JOUR	Colonne in situ à Succoth.
21 NISAN	NUIT	7^ème Jour des Pains sans Levain.	7^ème Jour des Pains sans Levain.
21 NISAN	JOUR	Jour Saint de repos déclaré pour l’enlèvement de l’Égypte.	Fin de la Fête des Pains sans Levain. Les disciples attendent la Pentecôte.

One True God:

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

Spiritual Creation:

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

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

Physical Creation:

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

The Law:

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

Israel:

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

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

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

Ruth…Ruth’s kinsman

1Samuel…1Samuel 1:6-17:40-David

1Kings…1Kings chapter 6

2Kings…2Kings chapter 2

Esther…Esther 9:13 Nuremburg Trials

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

Psalms…Psalm 82-Psalm 187

Proverbs…Proverbs 8 and 9-Proverbs 31

Ecclesiastes…Ecclesiastes 7:1-Birthdays

Prophets:

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

Jeremiah…Jeremiah 4:15ff

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

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

Hosea…Hosea 2:15

Joel…Joel 2:23

Micah…Micah 6:4;-5:5

Zechariah…Zecariah 14:16-19

God’s Calendar:

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

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FAQ Old Testament

One True God

Why do you believe that God exists?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Spiritual Creation

Angel of YHVH

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sons of God

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

What was the cause of the rebellion of the host?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Lucifer

What does the name Lucifer mean?

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

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

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

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

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

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

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

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

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

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

Angels

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

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

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

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

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

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

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

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

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

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

Physical Creation

Nephilim

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Adam and Eve

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

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

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

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

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

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

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

What is mankind’s ultimate destiny?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Noah

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Tower of Babel

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

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

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

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

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

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

Abraham

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

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

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

The Law

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

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

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

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

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

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

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

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

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

Could you please define and interpret the first commandment?

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

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

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

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

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

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

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

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

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

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

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

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

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

Reading the Law

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

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

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

Society

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Food Laws

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Tithes and Offerings

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

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

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

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

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

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

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

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

ISRAEL

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Moses

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Idols and Images

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

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

Nehemiah’s reference is in the singular to illustrate it was only one idol made up from many individual amulets. The calf was allowed because it served as a teaching lesson and cleaned idolaters out of the priesthood. The nation was also cleaned of the amulets. The idolatrous purpose behind these protections for the orifices of the head is explained in the paper The Origin of the Wearing of Earrings and Jewellery in Ancient Times (No. 197). The story of the Calf and the theology behind it is found in the paper The Golden Calf (No. 222).

In reading further about the account of Israel making an idol while Moses was away, I am wondering why they chose to make a calf instead of say a lion or a bear or some other creature. Was there some particular reason why they chose to make a calf?

A: The calf was a symbol of the moon god, Sin. The horns, symbolised by the crescent moon, were also associated with the finger of Ashirat, which was another name for the deity associated with the feminine aspects, as Istar. The horns in Egypt were also associated with Hathor who was a symbol of fertility as a pregnant horned female. As the mother goddess she was associated with Isis and also Nut. Isis was the consort of Osiris and the mother lover of Horus, as was Easter (or Istar or Ashtoreth) of the Baal-Easter system. They are all part of the mystery sun cults.

The Trinity stems from this system as the Triune God and appears in Egypt as Osiris, Isis and Horus; in Palestine as Baal, Ashtoreth and the Morning star as the third element; and in Rome it was as Jupiter, Juno, and Minerva who was the virgin of the Immaculate Conception. These elements were transferred into Christianity in total by the fifth and sixth centuries. The term “Easter” comes from “Istar,” as does “Ostar” or “Ostara.”

The Minotaur of the Cretans is the same as the god Chemosh and Milcom (hence Malcolm) of the Moabites and Ammonites. The human sacrifices were offered to the god and sometimes cooked alive inside it. This is the origin of passing your children through the fire to Moloch. This Golden Calf was worshipped among the Irish Celts until the 5^th century and cannibalism is noted among the Scots in France during the same century. The details are found in the papers The Golden Calf (No. 222) and The Origins of Christmas and Easter (No. 235).

I heard that images were authorized based on John 3:14 “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.” The reasoning was that Christ approved the making and exalting of the brazen serpent, by which the Israelites were healed in the desert. I know Christ would never support worshipping an image but what is the correct understanding of the text?

A: Moses used the brazen serpent as a symbol to Israel that they had power over the serpents and it acted as a psychological prop for people who were bitten (cf. Num. 21:9). No one prayed to it or worshipped it. Moses was dealing with the problem of getting an uneducated people to a point where God could work with them. It was also a prophecy that referred back to the position in Genesis where the heel of the seed of the woman would bruise the head of the serpent and he would bruise his heel. This referred to the battle between Christ, as head of Israel and the Church, and Satan. It looked forward to the redemption of man by the elevated Christ who was to die for our sins. These papers are relevant: Moses and the God’s of Egypt (No. 105); Pentecost at Sinai (No. 115) and The Cross: Its Origin and Significance (No. 39).

Joshua

I am doing a report on the man Joshua in the Bible. I have several questions, but a lack of resources. I need a basic bibliography of Joshua’s life and how he did things. Can you help?

A: You can get an idea of the life of Joshua, and the symbolism of what he did and his environment, from looking at five papers for the background to the Exodus and the significance of what he did: The Passover (No. 98); Moses and the Gods of Egypt (No. 105); Pentecost at Sinai (No. 115); The Golden Calf (No. 222) and The Fall of Jericho (No. 142).

He was the son of Nun of the tribe of Ephraim. The concept of his name here means, “the Salvation of God (Yahoshua) comes through Endurance (Nun).” These were names of the Messiah. “Jesus” is a rendering in English of the Greek form of writing “Joshua.” It is correctly translated Joshua in English (see the paper Joshua, the Messiah, the Son of God (No. 134)).

He was a young man in Egypt who came out with Moses. He was one of the twelve spies and the only one of the twelve, along with Caleb of Judah, to enter the Promised Land. He rose to war leader of Israel and was chosen as Judge of Israel to enter the Promised Land. He took Jericho and then the cities mentioned in the Bible text in progression. He lived to 110 years of age. He was buried in his inheritance on the North side of the hill of Gaash on the border of his inheritance, which was the city of Timnath Serah in Mount Ephraim. The Septuagint adds to Joshua 24:30 that they buried the knives of stone with him that he used to circumcise Israel at Gilgal.

Look at the Book of Joshua for the details of the conquest and his life, as that is the most comprehensive account. You will find sketches of his life in the Bible dictionaries at your library. Interpreter’s Dictionary of the Bible is a good one and so too is ISBE.

I was reading the book of Joshua and saw a few things that were of interest. One was that when he was to take the people over the Jordan to the land God had promised them, he had a priest step into the Jordan and it was divided just like the red sea and the people went across on dry land. Does this prefigure baptism? Also they had to circumcise all the males again because they had wandered in the wilderness for forty years. Why weren’t they circumcised 8 days after birth? Joshua was instructed to take 12 rocks and make a memorial. Do the 12 rocks represent the 12 apostles?

A: Joshua is a very interesting text. The symbolism of entering the Promised Land was like that of Israel in the Exodus. The Passover brought them out of Egypt. This was a type of Christ, who was the Passover Lamb. They could have gone into the Promised Land when the twelve were sent to spy out the land but only two, Joshua and Caleb, were dedicated enough. These two symbolised Israel and Judah.

They then had to spend forty years in the wilderness before they were allowed to enter. That is the same as the Forty Jubilees of the Church in the wilderness. They were not circumcised so as to make a difference between the old generation, which refused to take up their inheritance, and the ones not part of the decision that were born in the wilderness. That represented the Church.

The Church has to be prepared once again for the coming of the Messiah, and so does Israel. The priest standing in the Jordan was symbolic of baptism. These people were brought through the Jordan and then circumcised into Israel and the Covenant. The circumcision here represents the rolling of sin from the Gentiles and from the nation of Israel. There were twelve stones left in the middle thread of the river. This is a boundary marker and the division of Israel and the world. There were twelve stones also taken as an altar at Gilgal.

There are thus two lots of twelve as twenty-four stones. These in two divisions represent the two aspects of the priesthood and the apostles and judges. The symbolism of what happened there and its relationship to the Plan of Salvation and the Return of Messiah is explained in the paper The Fall of Jericho (No. 142).

What is the meaning of the 2 spies hiding in the hill country for 3 days (Joshua 2:1-24)? There are many references to 3 days, i.e. sign of Jonah, etc.

A: It is another example of the two witnesses’ concept. We saw it with John and Messiah, and we will see it again when the witnesses get here. The two spies act as witnesses against the civilisation they are sent to spy out. In the last days, the two will stand for 1,260 days and then they will be killed by the world systems. They will lie in the streets for 3 ½ days and then be resurrected. Look at the papers The Fall of Jericho (No. 142) and The Witnesses (including the Two Witnesses) (No. 135).

Judges

What is the meaning of this passage (Jud 9:7-21) in reference to 4 different types of trees and other components of the text?

A: The trees of Judges 9:7-21 represent the trees of Israel’s power and the fourth false system of the Antichrist that is allowed to rule over it, and in the end destroys it.

Trees went forth, in the emphatic sense in the Hebrew, with great earnestness of purpose. (cf. Companion Bible n. to v. 8). The first is the olive, which represented Israel’s religious privileges and power (cf. Rom. 11 and Zechariah 4 re the olive trees). The Olive Trees are the power of witness of the nation of Israel. By the oil of its fatness, the nation honours God. In other words, the power of its witness was used to glorify God. But the spirit, who represented the trees, wanted it to participate in a false system of self-aggrandisement.

They asked the fig tree, which was the symbol of Israel’s national privileges (Mat. 21:19-20; Mk. 11:13, 20, 21; Lk. 13:6-9). This was its birthright promise. The fig held to its birthright under temptation of the host, who wanted to tempt it to defeat its birthright promise.

The vine was Israel’s spiritual privilege. For the vineyard of the Lord is the whole house of Israel (cf. Isaiah chap 5 and John chap 15). The word “leave” in v. 13 is “forsake” as in v. 11, and the concept is that of forsaking the power of the Holy Spirit through this temptation of the host and its false system. The wine here is “tirosh” or “new wine” which cheers both God and man. This is the wine of the Lord’s Supper and the Passover of the saints of God.

The bramble is the false tree of the Antichrist system and the false system of worship, which devours Israel through the fallen host and the Babylonian Mystery and sun cults. This is seen as devouring the false nation under the Antichrist system. This also can be seen from the concept of the story of Gideon. Look at Gideon’s Force and the Last Days (No. 22).

In Judges 19 we read about a situation where a Levite has a concubine that has been gone 4 months and he goes after her to reconcile after she has been unfaithful. It is quite similar to the time of Lot. The woman is raped to death by the sons of Belial then her man dismembers her and distributes the 12 body parts into all the coasts of Israel. Is there some symbolism here for us today and why did they not hesitate to turn the women over to these men as Lot was also willing to give his daughters?

A: Yes, there are some striking parallels in this story. The tempting conclusion is that the symbolism of the Levite is Christ, as elohim of Israel. The concubine from Bethlehem-Judah (a Jewess of Messiah’s clan) who was unfaithful was Israel that was taken in and repented as the church. Bethlehem-Judah was also of the Gentiles in Tamar and Ruth.

There are two periods of four whole months, which are two lots of 120 prophetic days. This was allowed to happen so that the message to the tribes would be understood. The tribe of Benjamin was the youngest and the “son of the promise.” Saul was also from Gibeah. The tribe was almost wiped out and then was allowed to be rebuilt by the stealing of the daughters of the tribes.

The Church was abused and murdered by the sons of Israel. Israel decided to rebuke Benjamin, but lost 40,000 men in two days. But Benjamin was destroyed except for 600 who formed a nucleus of the new tribe. The real message is that Israel paid a price for the treatment of the Church and the sons of the promise were also wiped out and then had to be built up at the expense of all.

Gideon

Would you please explain if Gideon had 70 sons (Jdg. 8:30) or 72 because Abimelech and Jotham were his sons and not accounted for in the dead of Jdg. 9:5? What is the significance of these numbers and systems?

A: Yes, the seventy represent the elders of Israel and the council of the Church. The Sanhedrin were always referred to as the seventy, but were always understood as seventy plus two. They represented the Council of God and were understood as having the two. This was depicted by the seventy with Eldad and Medad outside the tabernacle under Moses. Moses and Aaron also depicted the positions of Christ and God over the seventy.

This position was also seen in the Sanhedrin at the time of Christ, where the Seventy were supervised by the High Priest and his deputy (Annas and Caiaphas at the time of Christ). This later became the Nasi or prince and the High priest. Luke 10:1,17 shows that the seventy were ordained by Christ and sent out but the text in the Greek reads “hebdomekonta”[duo] or seventy[two]. Gideon represents the story of the church in the last days. Look at the paper Gideon’s Force and the Last Days (No. 22).

Samson

Was Samson’s power really derived from his hair, or did he just think so?

A: His hair was a symbol of the power of the Holy Spirit. Until the Messiah, the closest one could get to the elect was as a Nazirite under vow, and their hair was not cut.

Other than that, God conferred his power on individuals according to their selection as prophets or kings, such as David, or the elders of Israel, and the Judges. Now all men can approach God through Christ and be given the Holy Spirit. What they do with it determines their entry to the First Resurrection.

God also calls whom He chooses and predestines. These are the called and chosen of Romans 8:29-30 and they are thus justified and glorified. Many are called but few are chosen. Look at the paper Samson and the Judges (No. 73) for a fuller explanation of the operation of the Holy Spirit in the cycles and the explanation of some important parables.

Samson gave a riddle to thirty companions (Jdg. 14:12-14). Later Samson’s wife told them the answer, after which he got mad and went into town and slayed 30 men and took their festal garments and gave them to the companions. My question is this: Is there some kind of symbolism to this story?

A: The story points to the structure of the inner council of God and also to the salvation of the Gentiles. The council is comprised of seventy plus two. But the inner council is comprised of twenty-four divisional commanders or elders allotted to the four covering cherubim, in divisions and structures of two to a unit of twelve as were the high priests symbolising them; and then into quadrants of six in three units as were the tribes of Israel divided into quadrants of three making up twelve tribes (see Num. 10).

The Lamb and the Ancient of Days make up the inner throne council of the thirty. Satan was also removed from this council and will be replaced. The thirty garments are representative of the allocation of the Holy Spirit in power and the opportunity of salvation going to the Gentiles. If they had gone to God, He would have told them that out of the dead carcasses of the lion came the fruit or honey of the Holy Spirit.

The word “Essene” means “Bees” and this was the ancient religion of Assyria right up until the time of Christ, and was seen in the Celibate priests of the Baal-Easter system. Instead they ploughed with Samson’s heifer and he killed them and took the garments they already had. This was a warning to the demonic host as well. Look at the paper Samson and the Judges (No. 73); The Judgment of the Demons (No. 80); David and Goliath (No. 126) and The Pinata (No. 276).

Ruth

In the book of Ruth, Boaz represents Christ and Ruth the Church. Who does Ruth’s kinsman, who does not fulfil his obligation to marry her, represent? Is it Satan or someone or something else?

A: It is symbolic of Levi and Judah as a whole who failed the Gentiles because of their xenophobia, and also of Satan and the fallen Host who were given the responsibility for the Gentiles but failed to take them into the Kingdom of God as brides.

The elder kinsman is both Levi and Judah, and the Anointed Covering Cherub that was Lucifer. Look at the paper Ruth (No. 27) and also look at Lucifer: Light Bearer and Morning Star (No. 223) and Lost Sheep and The Prodigal Son (No. 199).

1Samuel

Would you comment on 1Samuel 6. Once again I noticed it contained the number 5. How did the Philistines have a concept of the guilt offering? Is there any significance regarding the cities and their religions? Also was the ark returned around Pentecost since they were harvesting wheat?

A: In this text in 1Samuel 6 we see the Ark receives its own divine title as “The Ark of Yahovah.” The Law was placed within the Ark, as the Law proceeded from Yahovah of Hosts to the entire Host through the Holy Spirit.

The Ark was captured after the Feasts of the Seventh month and was with the Philistines for seven months. The symbolism is this. Israel was to live by the law of God and protect the Law as Holy, Perfect, Righteous and Good Truth, which thing also is God.

The Ark was given to the Gentiles and they had it but did not live according to the laws of God and so the curses or the plagues of Egypt came upon them. In this way, they attracted the emerods and the mice, which were the plagues of Egypt. They got piles, in other words, and no doubt boils and other things, as well as the mice plague.

However, we know that the five cities of the Lords of the Philistines were all struck by the plagues and they were given until the Passover, and then the second Passover experienced during the Omer count and the fifty days to Pentecost, which is the Wheat Harvest.

So, the Philistines were given a chance at salvation. They were given the five months of grace, from the Last Great Day to the Preparation for the Sanctification of the Temple and the Passover, which they did not observe and so they were under judgment and the curses of Deuteronomy 28 came on them being under judgment. Look at the paper The Blessings and the Curses (No. 75).

They did not repent and take the First Passover, and then failing that the second Passover, as is provided by Law. Look at the paper Law and the Fourth Commandment (No. 256). This was to look forward to the opportunity, which was to be given to the Gentiles for the Law of God to come upon them as the Philistines were given charge of the Ark.

The five Lords had as witness against them the two plagues, which they symbolised in their votive offerings of emerods (haemorrhoids) and mice. These five cities of the Philistines were similar to the five nations that were later given the area of Samaria and Galilee. The five are a symbol of grace. By grace God conferred salvation on the Gentiles.

The Philistines failed to live by the laws of God and so incurred the penalties. They had literally to give up the Law of God and the Ark, symbolising the Holy Spirit that proceeded from God. They had to hand it back to those whose right it was. In this way, any Gentile who comes into the Church and does not live by the commandments of God is removed and cannot enter the Kingdom of God. If they do not speak according to the Law and the Testimony (Prophets), there is no light in them (Isa 8:20).

The Holy Spirit gave command to the priests of the Philistines as it commanded Balaam. Look at the paper The Doctrine of Balaam and Balaam’s Prophecy (No. 204). The Philistines knew what the religion of Israel was and had observed it first hand for centuries.

The result was also to stand as a witness to Israel. They asked for a sign that they might tell that it was the God of Israel that smote them with the plagues. It was to have gone up by the way of the House of the Sun, which stood on the border of Judah and Dan.

This is another reprimand for Israel, as they have been backsliders into the worship of the sun cults and Baal-Easter for millennia. They will not learn, even to this very day, for they are a stubborn and rebellious people, the whole house of Israel.

The cart came into the field of Joshua, which is the name of the Messiah, and the cart was used as fuel and the oxen were offered up as a sacrifice to the Lord God in that place called the House of the Sun Beth-Shemesh.

The Ark was set down on the Great Stone of Abel at Beth Shemesh. This is a reference to the Church that was begun with Adam, and the first sacrifices that were accepted as those of righteous Abel. The Holy Spirit had been given to the patriarchs, and the Church had been founded on the Rock that was God with the Ark representing the Holy Spirit. On this stone God would build His church through the Holy Spirit and on the foundation of the apostles with the chief corner stone who was Joshua, the Messiah, the Son of God. Look at the papers The Ark of the Covenant (No. 196); Doctrine of Original Sin Part 2 The Generations of Adam (No. 248) and Joshua, the Messiah, the Son of God (No. 134).

When David slew Goliath we are told that he picked up 5 rocks from the stream, one of which killed Goliath (1Sam. 17:40). Do you think there’s any symbolism to there being 5 rocks and not say 4 or 6 or 7 rocks?

Yes, there is a symbolism. The five rocks represent the five churches that make it into the Kingdom of God in Revelation, chapters 2 and 3. Two churches do not make it. These are Sardis and Laodicea, with only individuals of these organisations who triumph.

One of these churches is used by Messiah, here represented by David, to strike the giant of the world’s systems in the forehead, where is found the mark of its system. In the last days, truth and the well-aimed stone of David as the anointed King of Israel, who is yet to take up his crown, overcome this system. The symbolism of the religious structures of the world and the Philistine’s relationship to them is seen in the paper David and Goliath (No. 126).

What did King David achieve in his life? Why is his story important? How did God touch his life?

A: David was chosen by God to be King of Israel, and David was given the Holy Spirit to achieve that end. He was also placed in various positions and tests to provide lessons for all of us, as to the conduct of a man after God’s own heart.

He was used to make all preparations for the Temple of God. David prepared and then Solomon built the Temple. This was to serve as an illustration of the lessons of creation and the Plan of Salvation. The story of his battle with Goliath and the theological significance of that event are covered in the paper David and Goliath (No. 126).

The place of David in the Plan of God will be dealt with in the paper Rule of the Kings Part II: David (No. 282B). His time in history and the entry into Jerusalem is discussed in the paper Outline Timetable of the Age (No. 272). He is to be the king of Israel under Messiah as elohim, as are the elect from Zechariah 12:8.

1Kings

In Exodus 20:3 God commanded us not to make any carved images of anything. When I was studying 1Kings 6, especially verse 23 and on I see that Solomon made 2 cherubim of olivewood and carved others. Why is this? Also what is the significance of the cherubim, palm trees and the open flowers that were carved?

A: The Second Commandment is read in two ways. One is that no image of anything is to be made at all. The second way is that no image on anything that is to be worshipped is to be made. It is “thou shalt not bow down to it or worship it” that is conditional to the making of the image itself.

This is obviously the meaning, otherwise the instructions for the building of the Ark of the Covenant were in direct contradiction to the Second Commandment and Solomon’s actions here, and in the subsequent temple, are all in breach of the Commandment. So too, we see Ezekiel’s Temple is in breach of the Law.

Israel never worshipped any graven image or object, and the cherubim were no exception. It is from Ezekiel that we see the identity and purpose of the anointed Covering Cherubim. There were four of them. They are represented as the Bull-headed, Lion-headed, Eagle-headed, and Man-headed cherubim. They surround the throne of God. Look at the papers The Meaning of Ezekiel’s Vision (No. 108); The Government of God (No. 174) and Pentecost at Sinai (No. 115).

2Kings

From 2Kings chapter 2 is there any significance to the fact that just before Elijah gave his mantle to Elisha and was taken by God, that they went from Gilgal to Bethel, to Jericho, and finally to Jordan, each time Elijah telling Elisha to wait for him?

A: The Gilgal here is not the well known Gilgal near Jericho, but the one between Tibneh and Shiloh (cf. 4:38). In this case, it was a circle. The instructions were a test for devotion and the passage of the power. He had been foreordained, from his anointing, to follow Elijah and to slay those that Jehu did not slay. His devotion shows his progression and identification, and then his receipt of power after the taking of Elijah in the chariot of God. At each point, Elisha was met by prophets and told that his master was to go that day. The effect of all this was to establish Elijah in the eyes of the prophets, and as the key prophet of God.

Would you please explain why 2Kings 25:8 and Jeremiah 52:12 both seem to be describing the same event but have different dates listed? The same question follows with Jehioachin’s release from prison in 2Kings 25:27 and Jer. 52:31.

A: The word in Kings is that he came “to” Jerusalem on the seventh day of the month. He set fire to the city. Jeremiah says he came “into” Jerusalem. This is a bit like the fall of Jerusalem to the Australians and British in December 1917. The attack went in on the seventh, and it was taken by the eighth, but Allenby did not enter until the Australians had secured it and the contingents were in place on the eleventh of the month. This aspect has been examined in the paper The Oracles of God (No. 184).

In the case of the release of Jehoiachin the order appears to have been given on the twenty-fifth day but not carried out until the twenty-seventh. The texts of 2Kings 25:27 in the Septuagint and the Syriac say “and brought him forth out of his prison”. The text in Jeremiah does not say that. Thus, we must deduce that he was ordered released and that he did not take his place at the king’s table for two days. This was probably to rehabilitate him.

Esther

Do you think Esther 9:13 is a prophecy of the 10 men being hung after the Nuremburg trials?

A: This is an interesting parallel but not necessarily prophecy. The Book of Esther is certainly not just a story about Judah 2,500 years ago. Haman was an Amalekite. Agag was killed by Samuel in front of Saul because Saul had let him live. That activity looked forward in prophecy.

The wars of the Amalekites look forward to the days of the end at the end of the forty Jubilees in the wilderness. They were carried out just before Israel went into the Promised Land. Israel was forty years in the Exodus and then fought the wars of the Amalekites. Israel was forty Jubilees in the wilderness and then fought the wars of the 20^th century. The wars of the Fifth and Sixth Trumpets have still to be fought. Look at the papers The Seven Seals (No. 140) and The Seven Trumpets (No. 141).

Over that last period, from 1914 to the present, we have seen a drive for the defeat and extermination of Judah, and also of Israel. The Jews are not the Israelites. Judah is only one Tribe of Israel, and Levi is another while not all Levi is in Judah. The Holocaust was involved in the story of Esther and the hanging at Nuremburg was part of that story, but it has gone on for decades.

The Arab wars are also part of the process. Messiah will come to save those who eagerly await him. Judah will be converted in the last days at the very end. The explanation of the Story of Esther is in the paper Commentary on Esther (No. 63).

Job

Could you explain the significance of the fact that Job had 7 sons and three daughters? These numbers are repeated in that he had 7000 sheep and 3000 camels, 5000 oxen and 5000 she asses. These numbers must have important significance?

A: The round numbers 7, 3 and 5 are held to denote perfection and sufficiency according to Daath Mikra (cf. Soncino fn. to Job). This aspect also carried over into the function of the numbers in relation to the church. The seven spirits of God and the seven angels of the seven churches are accompanied by the three other candlesticks of Messiah and the two witnesses making the ten.

The seven churches have five only that are accounted worthy, and hence five is also the number of grace. The entire structure is one of plenty and sufficiency according to the purpose of God, yet these were allowed to be destroyed by Satan because they sinned. Look at the papers Symbolism of Numbers (No. 7) and Birthdays (No. 287).

The point is that of perfection removed through sin. Children are sanctified in their parents, but are killed through sin. God allows actions to be undertaken to test and deal with people in the faith. Job could not save his children because they were of age and they had taken up with a foreign religious system in the practices they were undertaking as Job knew, and hence the sacrifices.

This lesson is to the church and the nation. The nation is not protected in the birthright promises through idolatry. The Church is not protected in sin. Loss is made good also through faith and faithfulness. The break-up of the 5000 is through grace. The five and the five, wise and foolish virgins also are a consideration in the concept of the retention and loss of salvation.

Can you give me some insight on the book of Job? Was this Job also the Job mentioned in Genesis 46:13?

A: Yes, it is commonly accepted that Job is the son of Issachar mentioned in Genesis 46:13. It seems most probable that Job was in Midian and the friends seem to be Midianites. The work was most likely given to and written by Moses while he was in Midian, and formed the preparation for the Exodus and the writing of the Pentateuch. It may well have been the first book of the Bible written.

Psalms

Can you explain Psalm 82? Is the Psalm referring to the angelic host or the human elect?

A: The text refers to all the sons of God, both heavenly and human. He said he was a son of God and He quoted this Psalm in John 10:34-35 and said that Scripture cannot be broken. We are to all become elohim (cf. also Zech. 12:8). We are all to be sons of God and as elohim or gods. The text also speaks of the fallen host as judging unjustly (the poor here are the oppressed) as well because in 82:7 it says: “But you shall die like men and fall like one of the princes.” Thus, the unjust ones of the elohim are brought down to the pit and die like men and fall as any human prince. This theme is also taken up in Ezekiel 28 ff., and Isaiah 14.

In this text we are speaking of Messiah who stands as judge among the congregation of the elohim. 82:8 says, “Arise o elohim, judge thou the earth for thou shall inherit the nations.” This is Messiah, and the true version of Deuteronomy 32:8 (RSV) has Israel allotted to Yahovah as his inheritance when the nations were allotted to the sons of God. However, here all nations are part of the inheritance and so we see that all nations are to come into Israel and under Messiah. Thus, the entire host will come under Messiah as judge and king. Look also at the paper The City of God (No. 180).

Psalm 137 indicates that Israel’s captors required them to sing “one of the songs of Zion.” This seems like a strange request if you are conquering a people to ask them to remember their songs and the meanings of the song. Any ideas why this request of their captors?

A: The captives of Judah had been taken away, just as Israel had been taken away by the Assyrians under Shalmaneser in 722 BCE. The Babylonians were mocking them. The songs of Zion are the Psalms of the Lord. They were effectively saying, “Well, you were not protected by your God. Where is He now? Sing us a song to Him.” The purpose of captivity is to bring us to repentance and to a knowledge of the Lord God of Hosts. Each time we have fallen into the ways of the heathen we have been sent into captivity and that may well occur again very soon.

Proverbs

I have a question regarding the book of Proverbs, chapters 8 and 9. I’ve heard from people, that the wisdom in that book is Christ. Is that true? I always believed that it was talking about the Holy Spirit or one aspect of that Spirit. Some try to prove the eternal existence of Christ with that text. What is the correct answer?

A: Wisdom is rendered here in the feminine and was understood as the “Sophia,” Greek for “wisdom.” The Holy Spirit is the function or power of God, which confers wisdom. Kings (and princes) reign in wisdom through it, as the text says in verses 15 and 16. The Lord possessed wisdom in the beginning, before His works of Old. The text says: “I was set up from everlasting from the beginning before ever the earth was.”

The Trinitarians cannot use this as a text for the co-eternality of Christ, as it clearly says that wisdom was set up from everlasting: from the beginning. Thus, wisdom is a creation of God, whether it was referring to Christ or the Holy Spirit.

The text that refers to Christ is in verse 30:

“Then I was by Him as one brought up with Him and I was daily His delight; Rejoicing always before Him. Rejoicing in the habitable parts of His world” (Heb: tebel ‘arez and tr. earth in the KJV: See Bullinger fn. to v. 31 Companion Bible).

Whosoever finds wisdom finds life and favour from the Lord. This is the Holy Spirit, which is being spoken of, as the cosmology of the Bible depends on this force of God tying all the sons of God together from their generation.

Thus, for Christ to be one with God, he needed the Holy Spirit to achieve that and thus, the Holy Spirit is logically prior to the unity of the Host. The fact that it was removed from the sons of God who rebelled reinforces that fact.

The comments in chapter 9 place wisdom as a female building her house. She has hewn out the seven pillars. She has killed her beasts, she has mingled her wine and she has sent forth her maidens. She is the Church. The Holy Spirit is the Church because without it, the Temple of God cannot exist. We are that Temple. We are the house of living stones that is the Temple of God. She is the bride of Christ. Her maidens are the elect of the marriage supper. The seven pillars are the angels of the Seven Churches and are the seven spirits of God.

One could say that the invitation to come eat my bread and the wine, which I have mingled, refers to Christ. But remember that John says clearly that Christ had to go to the Father who was his Father and our Father and his God and our God. When he returned to the Apostles he was able then to blow the spirit on them and say, “Receive the Holy Spirit” (Jn. 20:22). The text explains itself.

The Fear of the Lord is the beginning of wisdom, and the knowledge of the Holy Spirit is understanding. “For by me your days shall be multiplied and the years of your life shall be increased.” From Proverbs 9:13, we are given the example of the foolish woman, which is the false church under the false spirit set up by the fallen Host under Satan. It is referred to in the New Testament (cf. 1Tim 4:1-2).

There is no doubt we are speaking of two women here and one was with God from everlasting and is the woman that is the Church. The concepts are explained in the papers The Holy Spirit (No. 117); Consubstantial with the Father (No. 81); The Development of the Neo-Platonist Model (No. 17); How God Became a Family (No. 187) and The City of God (No. 180).

I once belonged to a church, which taught that the main message of Proverbs 31 is that women should be subservient to their husbands. While I do agree that the head of the woman is her husband, I am beginning to think that there is more to Proverbs 31. What would you say is the main message in that text?

A: The king is Christ and the woman is the Church, and the Church is then comprised of men as heads of families, and women as the woman. The main message is that the church has to perform as a proverbs 31 woman at all times. The explanation of this text is given in the paper Proverbs 31 (No. 114). Too often the text is used by churches to silence women and deny their own responsibilities.

Ecclesiastes

Ecclesiastes 7:1 states “A good name is better than precious ointment; and the day of death than the day of one’s birth.” Could you explain why the day of death is better than the day of birth? This would seem to be the opposite of what most people would believe?

A: The celebration of birthdays is a pagan custom that came from the Babylonians. Look at the paper Birthdays (No. 287). The idea is carried on by the Satanists and the Stargazers, who use it as a fate determination and to elevate the individual above God and as a god. The Bible position forbids this view. Our destiny is to become sons of God. We await the resurrection of the dead so we can become sons of God in power through the Holy Spirit so God can become all in all (Eph. 4:6). Look at the papers The Soul (No. 92) and The Resurrection of the Dead (No. 143).

So, you’re saying that the day of one’s death is better than that of their birth because we are that much closer to the final destiny of mankind which is to be a son of God in power, as God becomes all in all? Interesting how Satan has deceived most of the world into celebrating their birthday while confusing them as to their destiny after the resurrection from the dead.

A: Yes, the Soul Doctrine and the invention of the great lies of Heaven and Hell are part of the deception of the false religious system he established.

PROPHETS

Isaiah

Does Pharaoh have symbolic meaning for the future exodus that is coming?

A: Sodom and Egypt are names for the nations under the demons. In this sense Pharaoh is a name for Satan, as is Tyre and Babylon. In the coming Exodus the demons under Satan will be bound. The Bible shows that Israel will march out of the north, hand in hand with Assyria, and a highway will be built from the north to Jerusalem and also from Egypt to Assyria (Isa 19:23). They shall all serve together, and Israel will be a third with them. They will all be blessed together by God and they will serve the Lord together from Jerusalem.

Isaiah walked naked and barefoot for three years as a sign to Egypt and Ethiopia that they would be taken captive, and the coast land would also be taken captive, naked and barefoot by the Assyrians (Isa. 20:3-6). In the final phase the breach will be healed and they will serve the Lord together at Jerusalem. Look at the paper Outline Timetable of the Age (No. 272); Trumpets (No. 136); The Day of the Lord and the Last Days (No. 192); The Seven Trumpets (No 141) and The Millennium and the Rapture (No. 95).

Who is being spoken of here in Isaiah?

Isaiah 65:1-6 I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name. ² I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts; ³ A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; ⁴ Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels; ⁵ Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day. ⁶ Behold, it is written before me: I will not keep silence, but will recompense, even recompense into their bosom,

A: There are two groups here. One group represents the gentiles of the church who seek God and obey His commandments. The other represents the nation of Israel, and those who associate themselves with it – those who know God but eat swine flesh and other abominations and burn incense on their hewn and constructed altars contrary to God’s Law.

These are the false priests of the false religious system who destroy the commandments of God and lead the people astray. They set themselves apart as holy from the people they lead. God says these people are an abomination in His sight, a smoke in His nostrils. To fully understand the ramifications of the text, you have to know where the ten tribes of Israel are found. Israel is not the Jewish people, but Judah is one of the twelve tribes of Israel. There are elements of Judah, which also fall into this self-righteous mentality. It stems from the Pharisees and entered rabbinical Judaism from that source.

The movement of the Tribes and their location is discussed in the paper The Unitarian/Trinitarian Wars (No. 268). The identity of these false priests and what happens to them is also discussed in the paper The Messages of Revelation 14 (No. 270).

Isaiah 26:14; 43:17 and Jeremiah 51:57 are used by some to claim that there are many that will not be awakened from the dead. To whom are these verses referring? Was it from a certain time frame only?

A: The text in Isaiah 26:13-14 refers to the Rephaim, who have no resurrection. They are the Nephilim of Genesis 6:4. Their identities are examined in the paper The Nephilim (No. 154). Jeremiah 51:57 refers to the fall of Babylon and the death of the host who are with them. This is not the same as the Rephaim in Isaiah. These people are put to sleep and are dead. However, the matters are examined in the papers The Judgment of the Demons (No. 80) and The Resurrection of the Dead (No. 143).

What is meant by purifying themselves in the gardens behind one tree? Why the reference again to eating swine flesh? What’s the significance of the mouse? (Isa 66:17)

A: The structure of the Mystery cults was around the Asherah, which was often an oak tree. Isaiah 1:29 commences this sequence and we see it in the texts in 57:5; 65:3; and 66:17. It runs oaks, gardens, oak, garden in the sequence. These are the places of worship in the Mystery cults. The oak leaf is also condemned in 1:30. The Asherah was a phallus and it was often used with a phallic implement.

The cutting of mistletoe and the other items associated with the solstice are part of this festival. It is the basis of Christmas and Easter. In the depictions of the mystery cults in the Roman frescoes there was also a kid. This appears to be the origin of the Bible prohibition of the kid seethed in the milk of its mother. A phallic implement was also depicted and that is why the mysteries were also popular with the women. The fertility rites associated with these systems came in as the Christmas and Janus festivals. They then went on through the Carnival and Shrove to Ash Wednesday, and then Lent, and on into the Easter festivities. None of it is Christian, and that is what God is condemning here. Look at the paper The Origins of Christmas and Easter (No. 235).

The mouse is ‘akbar (SHD 5909 pr. ‘akbawr) as attacking and hence a mouse as nibbling. There are twenty-three members of the family Muridae in Palestine, and we are unsure of the exact species. There was a cultic practice of sacrificing and eating field mice, and Maimonedes preserves the tradition that it was carried out by the Harranians. Haran was the centre of the Babylonian Moon cult from 2000 BCE, and hence the centre of the mystery cults. It was a centre of Lunar paganism down until Christian Times. (cf. Interpreter’s Dictionary of the Bible, vol. 2, p. 524). They worshipped the Moon God, Sin, and the Triune system of the Mother goddess, and the Easter and sun system. This same system penetrated Christianity. Look also at the paper The Golden Calf (No. 222).

The real problem is that Israel will not repent of this evil. The English speaking people, and the European Aryans, are wedded to their iniquity and to these pagan festivals.

The entire civil calendar of the USA is based on the pagan days of Human Sacrifice. It is impossible for it to be a coincidence. The administration has to be influenced by paganism and witchcraft at their decision making levels. God will deal with these people very soon.

Jeremiah

Jeremiah 4:15ff. seems to infer a prophet in the end times warning the nations and condemning false religions etc. How will we know when this prophet is among us? Is there a time sequence for this prophet?

A: The text refers to the voice from Dan that publishes affliction from the mountains of Ephraim. Warn the nations that “He” is coming and beseigers or watchers come from a distant land. The term in this text is not the same as the Watchers elsewhere and thus may not refer to the heavenly host.

The text is corrupted in some Bibles because of its implications. The fact of the voice does not mean it is a single prophet but rather it is a warning issued in the last days concerning the coming of the Messiah and may be a work of many people of the church. It is however a specific warning. The question has been examined in the paper The Warning of the Last Days (No. 44).

Ezekiel

Ezekiel 46:20 seems to say that animal sacrifices will be performed again in the Kingdom? Could this be possible?

A: Yes, it does and they will be performed. The killing of animals will be for the festivals and systems of worship on the Sabbaths and New Moons. Zechariah 14:16-21 shows clearly also that there will be meat killed and eaten in Jerusalem and the pots shall be holy to the Lord. Look at the papers: The Millennium and the Rapture (No. 95); Vegetarianism and the Bible (No. 183); God’s Calendar (No. 156) and Law and the Fourth Commandment (No. 256).

We read in Ezekiel chapter 26 about the destruction of Tyre by Nebuchadnezzar. In verse 21 it says that Tyre shall be no more and never found again. Yet, in Matthew 15:21, we find Jesus going to Tyre. How can this be?

A: Tyre was taken by Nebuchadnezzar after a thirteen year siege (Isa. 23:1; Josephus. A of J, x, 11, 1; Contr. Apion, i, 20). The prophecy began to be fulfilled then. The prophecy covers a period of time and deals with it as a declaration.

The fate of Sidon was different. Tyre was destroyed and was a promontory in the sea and she was made as a bare rock. The garrisons or pillars are visible even today in the sea. The area was known at the time of Christ and the text of which you speak says he went into the parts or regions of Tyre and Sidon. It is rendered “coasts” in the KJV. The text in Ezekiel is concerned with the fallen host as well, and Tyre typifies Satan and we see that develop over the texts in Ezekiel 28. The text in chapter 29 then goes on to deal with Egypt and its fall. See the paper The Fall of Egypt The Prophecy of Pharaoh’s Broken Arms (No. 36).

Is there a reason in Ezekial’s Temple that there are carvings of a young lion’s face toward a palm tree and a man’s face toward the palm tree on the other side?

A: Yes, there is a reason. The lion-headed and man-headed beings are the two living creatures around the throne of God. The palm tree represents Messiah, who was the tree Moses used to cleanse the waters at Meribah on the way to Sinai. In other words, we could not take of the Holy Spirit without Messiah.

The rebellion involved a third of the Host, but one area is only a quadrant thus, there had to be two quadrants involved in the rebellion. These are the manheaded and aeon systems. These two beings are to be replaced and the elohim, with Messiah, are listed in the Bible. They are Moses (Ex 7:1) and Abraham. The text that makes Abraham an elohim has been mistranslated so it is impossible to find except in the original Hebrew. Look at the papers The Government of God (No. 174); How God Became a Family (No. 187) and The Covenant of God (No. 152).

Most of the people that have entered Israel since the war do not keep God’s Law. How do you understand the following scripture?

Ezekiel 20:37-38 “I will make you pass under the rod, and I will let you go in by number. ³⁸ I will purge out the rebels from among you, and those who transgress against me; I will bring them out of the land where they sojourn, but they shall not enter the land of Israel. Then you will know that I am the LORD.” (RSV)

A: The Jews are only a part of Israel. There are nations of the ten tribes still out there who are greater and mightier than the Jews. In the last days there will be a second Exodus. This Exodus will make the first one pale into insignificance. It is mentioned in Isaiah (66:18-23).

This period sees the First Resurrection and then the breaking of the nations at Armageddon. After that event, the nations will be required to give up their Israelites from among them and they will be returned under the rod, as was Israel in the first Exodus.

Some that have already returned will be sent away into captivity. These rebellious will also die in the wilderness. The only people who will return will be those who keep God’s Law either physically or spiritually. All others will be allowed to die in the wilderness. Each will pass under the rod of judgment.

Those nations, which do not obey and send their representatives to Jerusalem each year at the feast of Tabernacles, will be given no rain in due season. Those that attempt to get around the law by irrigation, such as in Egypt, will be destroyed by plagues (Zech. 14:16-19). Eventually everyone will keep the Commandments of God and the Feasts, New Moons and Sabbaths.

The people who argue that the Law was nailed to the “stauros” in Colossians 2:14 will simply die. There will be no further discussion. That is Scripture, and Scripture cannot be broken. Look also at the papers Measuring the Temple (No. 137) and Law and the Fourth Commandment (No. 256).

Daniel

Could you explain to me Daniel 7:23-27?

A: The fourth kingdom is the “legs of iron” of chapter 2. This empire was the Roman Empire. It followed the gold of Babylon and the silver of the Medes and Persians and the brass of the Greeks and the Hellenised system. It went on into the feet of iron and clay.

The feet referred to the Holy Roman Empire formed in 590 CE and which lasted until the revolutions in 1848 ending in 1850 and being confined in 1870. The ten kings did arise and form part of this system. They persecuted the saints over the 1260 years of the empire. They first subdued the ten tribes by intrigue and treason after the fall of the Parthian Empire and the move into Europe (see the paper The Unitarian/Trinitarian Wars (No. 268)).

The feet also had ten toes, which formed the structure of the Alcvin twins or the “Thing” of Europe: The Parliament of the Aryans. In the last days this union forms a beast. This entire structure is the system of Antichrist, yet it claims for itself the power of God and uses that charge against others. This system wore out the Saints of the Most High over the 1,260 years, and in the 20^th century from WWI and the Holocaust to the end of WWII and the death of Stalin.

The system changed times and laws for its followers. The “three and a half times” of the 1,260 years is the same time as that in Revelation 12. The Church is pursued by the dragon, which tries to kill the seed of the woman. But the earth helped her and swallowed the Church so that it could not be identified and destroyed by this false religious system and the power of the dragon.

This system will establish a final empire for one hour, which will rule the world and then disaster will descend upon it. The kingdom will be given to the Saints in the final wars of the end. Soon Christ will come to save those who eagerly await him.

In Daniel 12:1-2 God tells us of a time when Michael stands up and there shall be a time of trouble unlike ever before. Then the Bible says: ‘at that time many that sleep in the dust of the earth will awake, some to everlasting life and some to everlasting contempt’. Which resurrection is this and what exactly does it mean to be raised to “everlasting contempt”?

A: This period is referring to the Day of the Lord and to the entire structure of the resurrection. The concept here of everlasting life means the restoration to the spiritual fold as sons of God. The words “everlasting” here are “owlam” (SHD 5769) meaning time out of mind or to the vanishing point from the concept of concealed.

The Hebrew word rendered “contempt” is actually two words, neither of which is confined to what we understand as contempt. The first one is SHD 2781 “cherpah,” meaning reproaches or shame. The second is “dera’own,” (SHD 1860) meaning abhorring, and in this sense it is contempt.

The view is that individuals will face judgment. The shame and abhorrence one feels when sin is made known is a very serious matter. We are healed by grace and the love of God. That does not mean we do not face shame for what we have done ourselves, and many will endure that knowledge as spirit beings and know that other spirit beings also know their sin.

That is why forgiveness is so central to the love of God. If we cannot forgive others, how can we expect forgiveness and, most importantly, how can we deal with shame that comes from perfect knowledge as a spirit being? The details of these processes are explained in the papers: The Soul (No. 92); The Resurrection of the Dead (No. 143) and The City of God (No. 180).

In Daniel 2:43 there is a statement about the toes of the image that says that “they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.” My question is who are the “they” being spoken of here, and what is meant by not mingling themselves with the seed of men?

A: These ten kings are also spiritual powers as the sons of God from Deuteronomy 32:8 who were allocated the nations according to the number of the sons of God. There were two cherubim, Satan and the Aeon and ten others making the inner twelve elohim of the fallen host. This was then also extended to seventy in the original.

This is a reason why Deuteronomy 32:8 was changed after the fall of the temple and the Jewish Hebrew MT is incorrect. One of the few Bibles that has it right is the RSV. Another is the Roman Catholic New American Bible. Thus, the government is that of the Antichrist over the entire period of its existence. It is the image of the beast of the Holy Roman Empire and then the union of Europe in the last days. This union is given dominion over the whole world and Christ returns to destroy it.

The demons are not allowed to mingle with the seed of men as they did prior to the flood. That happens within the Sign of Jonah and the fortieth Jubilee. “Their days” means the end of the time of the fifth and sixth power. Look at the paper Outline Timetable of the Age (No. 272).

Daniel 7:9-10 seems to refer to fire being at the throne of God. What is the symbolism of fire? There are so many items that come to mind: the burning bush, pillar of fire, walking on coals of fire, etc.

A: The fire is the spiritual power that issues from the Throne of God. As the Ancient of Days, He dwells in unapproachable light. No man has ever seen him, or can see Him. He alone is immortal (1Tim. 6:16). It is in this aspect, as the One True God and Creator, that He is seen as Judge of the Universe. He has given this power to Christ in judgment.

Fire is used to portray the spirits, and power of God, and also the demons that fell from grace before this throne. That is why the flame is so important in demonology, especially in the seats of its power, for example at Rome in the Temple of Vesta and among the curia.

In the book of Daniel, we read of the three friends of Daniel being thrown into the oven. Is there some kind of symbolism here, and if so what is it? Also, why three men and not say seven, or twelve?

A: The three friends were chosen with Daniel to show the captivity of Israel and its deliverance under persecution.

The Triune system is represented also in these three. They were taken by Babylon and given names of the Babylonian system and these three represent in their own way the elect called out under God’s protection. The Son of Man was sent to protect them. As Christ walks with these three in the furnace he walks with us now. The heat of the furnace has been raised and as it killed the guards there so it will kill the system in the last days.

There are so many references to lions in scripture. Do you have any idea why Daniel was thrown into a lion’s den versus some other kind of animal or other test?

A: Lions were the largest predators available to them in Mesopotamia. They used them for disciplinary reasons as far down as the Roman Empire. They did not feed them well so that they would tear their victims to death and eat them.

Many of God’s people were tested in this way and were torn apart by wild animals. Daniel had no way of knowing if God would protect him or not. The same was true in the furnace of fire. They said, “We do not know if God will save us or not, but we will not worship you.” In this case, the king pronounced his own judgment as he said, “Your God whom you continually serve, He will deliver you.” In this case, God did this as an example to the king.

The king was caught in his own laws. His decree could not be altered even though he knew he had been tricked into the plan to kill Daniel. The fact that King Astyages spent the night fasting for Daniel showed his respect, and God heard the prayers of the king. The people who sought to kill Daniel set the test.

The Bible position is this: “He who digs a pit for another, falls into it himself and catches himself in his own snare getting out” (Prov 26:27). These people were then killed and eaten by the same lions they sought to use to kill Daniel, as were their wives and children. This is a powerful lesson on the laws of God (see The Law of God (No. L1)).

Hosea

What is the meaning of the Door of Hope and valley of Achor in Hosea 2:15?

A: “Achor” means, “trouble.” The Door of Hope is Christ who is the door of salvation. The valley of trouble becomes the door of hope. This text must be compared with Joshua 7:24-26. Israel was burdened through the idolatry of some among it and one, Achan was stoned to death. The Lord’s wrath was stilled in that day and the valley of Achor also became a valley of hope to those who trusted in God through the Messiah. Look also at the paper The Fall of Jericho (No. 142).

Hosea takes the story of Joshua onward to the end days, and the idolatry that has permeated Israel through the Baal-Easter system will be removed. Israel shall be restored and they will call Yahovah, “Ishi” and “Baali” no more. For He will remove the names of these idolatrous gods from among us.

Joel

Could you explain Joel 2:23 for me? Some Bibles translate “early rain” as “teacher of righteousness”. Does this refer to Jesus and/or someone else?

A: Joel 2:23 is a prophecy that concerns Messiah and the Holy Spirit. The rainfall system in Israel was sparse and they were placed there in Canaan so that they were in direct relationship with God. The blessing of the rain was indicative of that relationship. That was in direct contrast to Egypt that relied on flood irrigation. The crops of Barley and wheat are reliant on the rains to develop their root system and then to branch correctly. The latter rain is necessary to fill out the corn for harvest. But it must not be too late other wise the crop is blackened.

Thus, the latter rain falls early in the first month to enable the Wave Sheaf and the subsequent harvest to be fully developed. Christ was the Passover lamb, but He was also the Wave Sheaf offering at 9 a.m. on the Sunday Morning. This also began the count to Pentecost of fifty days occurring on the Sunday at 9 a.m. fifty days later.

When Christ was presented as the Wave Sheaf, on the Sunday morning after the resurrection the previous evening (see John 20:17), He told Mary Magdalene to go and tell the disciples that he was going to His Father and their Father, and His God and their God.

Later that same day before dark, He returned and spoke to the disciples and breathed on them the Holy Spirit. This was the sign that He had returned with the rain of the Holy Spirit. Now this latter rain aspect has a twofold meaning. He was the Messiah of two advents. This was the former rain of the planting as well as the Passover of the harvest. The Omer count had begun to the wheat harvest, which harvest we are.

The latter rain will come with the Restoration of all things spoken of by Malachi. That process is commencing to be implemented now. In a few years, the witnesses will be with us and then the nexus of the law will be restored. Then the Messiah will come. Thus the latter rain is the final pouring out of the Holy Spirit on all mankind. It will take a lot of hard knocks to get there however, as most of humanity seems dedicated to destroying itself and ignoring God.

Micah

What is the meaning of: I set before you Moses, Aaron, Miriam? What symbolism do these individuals have when we read scripture? (Mic. 6:4)

A: Moses, Aaron and Miriam were sent before Israel when they were brought up out of the land of Egypt. The symbolism here in Micah 6:4 is that The Lord is expressing His controversy with Israel. He asks where has He wearied Israel? What has He done to us? He asks us to testify against Him. He brought us out of Egypt and He gave us leaders, priests, and prophets as represented by these three. He does nothing except that he warns His people through His servants the prophets first.

He reminds Israel of what the Moabites under Balak wanted to do and how they wanted to use Balaam, son of Beor. However, God was righteous. He also says that He requires us to do justly, to love mercy, and to walk humbly with our God. The rich among us use wrong measures and rob from the poor. The rich are full of violence and the inhabitants of our cities speak lies and are full of deceit.

He will smite Israel for the statues of Omri and all the works of the house of Ahab who served Baal-Easter. For this He will make us a desolation and a reproach. Israel still worships the Easter goddess to this very day. They are filled with the servants of Baal-Easter and the Khemarim, or black cassocked priests, who worship the sun cults and Easter. Their laws are not based on the law of God and they are changing them daily to this false European system. The inhabitants of the city are being spoken to in rebuke.

Chapter 5 speaks of the Messiah and His establishment of Israel. Chapter 6 deals with his rebuke of Israel. In this entire process, we see a span of 2000 years or forty jubilees. Messiah came, and Judah was given 40 years to repent but did not, and they were destroyed. The church was sent into the wilderness for forty jubilees, and a new order of Melchisedek was established. Messiah was at its head. In this period of time, Israel was given its birthright and will be brought to subjection before its God, and then the nations will be brought into it.

This period is covered in the paper Outline Timetable of the Age (No. 272). The papers Measuring the Temple (No. 137) and The Messages of Revelation 14 (No. 270) are also important to understanding what is happening.

Would you please explain the meaning of Micah 5:5. Who are the 7 shepherds and 8 leaders of men?

A: Micah 5:2-3 refers to Messiah and the meaning of that text is covered in the paper Micah 5:2-3 (No. 121). The text in Micah 5:5 refers to the invasion of the nation of Israel in the last days by Assyria. Isaiah 5:3 refers to the Church, which Christ has given up to the world until she has brought forth those of the elect who were predestined. Then, the remnant of Christ’s brethren shall be returned unto the children of Israel, which is also the Church.

At that time of the end, there will be a great tribulation and Messiah shall return to save those who eagerly await him. He shall stand in Israel as the great shepherd of Israel. The term feed means to tend as the flock.

Compare the following verses with this verse. Psalm 80:1; Jeremiah 31:10; Ezekiel 34:23; and importantly Genesis 49:24. He shall be great refers also to Psalm. 22:27; 72:8; 98:1; Isaiah 49:5,7; 52:13; Zechariah 9:10. The Hebrew regarding the Assyrian is emphatic. The terms regarding “When he shall tread in our palaces” can be compared with Isaiah 7:20; 8:7-10; 37:31-36;

The sequence as to what follows can also be compared with Isaiah 44:28; 59:19; Zechariah 1:18-21; 9:13; 10:3; 12:6. In the last days, the Israelite nations will be so weakened by treason from within and apostasy, that the Assyrian people will enter Israel. They will then turn to Messiah in repentance.

In the sequence that follows, there will be raised seven shepherds and eight principal men. This sequence is yet to be fulfilled. The concept of seven shepherds is akin to the seven angels of the seven churches. The eight principal men are akin to the judges in Israel as war leaders. The exact nature of this prophecy has not yet been revealed.

The time frame would indicate that this will occur probably in the next ten years. Seven nations under Ephraim will be galvanised with the eighth of Manasseh. The European system will again commence the war — WWIII. This time the English-speaking people will be destroyed by treason from within, through the agency of this European system. They will fight on their own soil for their very survival.

Messiah will return and the nations will be brought to repentance through their own almost total annihilation. Zechariah 2:8-13 shows that Yahovah of Hosts sends Yahovah to Jerusalem in the last days, and Messiah shall stand there to protect it. Judah will be restored in the last days, as will Jerusalem.

Isaiah shows that after this, Assyria and Israel will come hand in hand out of the north. In other words, Assyria will be brought to repentance as well. Have a look at the process in the papers Measuring the Temple (No. 137) and Outline Timetable of the Age (No. 272).

The text in Micah 5:7-8 shows that the remnant of Jacob shall be mighty as a young lion among the Gentiles at that time. There is a distinction between the land of Assyria and the Land of Nimrod in this text (cf. Gen. 10:8-10). The entrances mean the passes of the land of Nimrod.

In other words, we will be cleaned of apostasy and weakness through our tribulation and the saving strength of Messiah. In the last days, we will have gone through the process of weakening and strengthening. Manasseh fed of Ephraim, and now Ephraim must feed of Manasseh, but at the end time both will feed of Judah under Messiah.

Zechariah

When do you think this prophecy of Zechariah 14 will come to pass?

Zechariah 14:16-19 And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.¹⁷And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain. ¹⁸ And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles.¹⁹ This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.

A: After the return of the Messiah, the armies of the nations will be brought down to Armageddon and subjugated. Then the Second Great Exodus will occur. The system of the millennial structure will be set up at Jerusalem and the Law of God will emanate from there. All nations will be required to keep the Holy Days of the Bible (cf. Isa. 66:23) and send their representatives to Jerusalem for the Feast of Tabernacles and especially for the Reading of the Law in the seventh year. If they do not go up to Jerusalem every year, that nation will receive no rain and suffer the plagues of Egypt. This will take effect from the 121st Jubilee, which is the 41st since Messiah, and the 50th since the Restoration under Ezra and Nehemiah and the issue of what became the finalisation of the canon of Scripture, which we term the Old Testament. Look at the papers Outline Timetable of the Age (No. 272) and Reading the Law with Ezra and Nehemiah (No. 250). This is Scripture and Scripture cannot be broken. The cosmology of the Roman Catholic Church is borrowed from the pagans and Gnostics and has completely negated the doctrines of the original Church through their introduced traditions.

God’s Calendar

In some literature, there is reference to blowing a trumpet on the full moon. In searching the Strong’s Concordance, I cannot find the term “Full Moon” mentioned even one time. Do we ever need to determine when the full moon happens?

A: No, it is not mentioned but some try to make Psalm 81:3 say “full moon” when it is the “new moon” of Abib or the new year in Abib or Nisan that is meant as the solemn New Year feast of the First Moon. It is a New Moon. If the New Moon is correctly determined according to the conjunction, then the feasts will fall correctly anyway.

The Feasts are centred on and determined from the New Moons according to the conjunction. These aspects are discussed in the papers: The Moon and the New Year (No. 213) and God’s Calendar (No. 156). Some fall on the full moon but all are determined from the New Moon. The full moon has significance for paganism and non-biblical cults.

Due to the passage at Joshua 10:13 where it is said that the moon stood still for about a day, some have said that time has been lost and that we cannot determine the exact days that God set aside for worship. Does this fact cause any calendar concerns for us today?

A: There are a number of miracles in connection with the sun and the moon. 2Kings 20:11 and Isaiah 38:8 also show that the sun went backwards. Amos 8:9 says it went down at noon. Isaiah 60:20 mentions “no more going down.” It is darkened in Isaiah 13:10; Ezekiel 32:7; Joel 2:10:31; 3:15 and Matthew 24:29; Revelation 6:12; 8:12; 9:2; 16:8.

This miracle is to be performed again (Luke 23:44,45). Psalm 19:4-6 deals with the motion. The important thing to note is that at no time was it ever suggested by any of God prophets that the times had been lost or the days misplaced. The entire Temple period was regulated according to the Calendar and there was never any suggestion, from Joshua to the close of the Temple, that the Sabbath and other days had been misplaced. Christ was silent on the matter and kept the entire Temple calendar.

If a day had been lost, then He was presented as the Wave Sheaf on the wrong day and there are no firstfruits. There has never been any suggestion that the Sabbath is misplaced except for a few uninformed Protestants who try to make Sunday the Sabbath. An equally uninformed group in Islam are trying to make the sixth day of the week the Sabbath using exactly the same arguments as the Protestants do for Sunday.

You have commented on the number seven being significant. Is there any correlation of the 7 days of the week to God’s plan?

A: Yes, the number 7 is the symbol of perfect spiritual completion and it relates to the entire creation. The seven days of the week are also of that complete creation. The Seventh Day Sabbath is part of the Plan of God, as a perfect “Sabbaton” or week made complete by the reconciliation to God in the last day, which is the Sabbath. The Hebrews and Arabs always had the week ending on the Sabbath.

The seven-day week came into the Roman system from the Egyptians. The Babylonians began the corruption of the week with the seventh day being determined from the New Moon instead of being independent from it (cf. ERE, vol. 3, p. 63). Look also at the paper God’s Calendar (No. 156).

Jubilee

What is a Jubilee, and what if anything is its significance?

A: The Jubilee is the key cycle of fifty years in the calendar and the Law of God. The Jubilee determines the cycles of the tithe and of land ownership and control. It ensures freedom from oppression and slavery.

The Jubilee is a cycle of fifty years with the Jubilee year as the fiftieth year, but starting in the forty-ninth year with Atonement and lasting until Atonement in the Fiftieth. The Jubilee is blown at Atonement. The Law is read in the seventh year of the cycle and also with the Jubilee when all lands are returned to the lines of owners in the tribes. From the day after the Last Great Day at the end of Tabernacles the lands are then worked. That is so the harvest is ready again for the barley harvest at Passover and the Wave Sheaf Ceremony in Unleavened Bread. Look at the papers Law and the Fourth Commandment (No. 256); God’s Calendar (No. 156); Reading the Law with Ezra and Nehemiah (No. 250) and Tithing (No. 161).

We’ve learned that there are 7-year time cycles similar to the 7-day week and that the 7th year of each cycle is like the 7th day Sabbath where there is a rest. Then after 7 of these cycles, or at 7 X 7 (49) there is a special rest year called a Jubilee. How is the Jubilee year counted then? It would not start the next cycle as year 1 would it?

A: The Jubilee is counted as an eighth year of the cycle. It runs from Atonement of the Sabbath year to Atonement of the Jubilee year unlike normal years. This is so the restoration of lands can be made and the new holders can commence ploughing and sowing for the harvest at the Passover of the next and first year of the new Sabbath and Jubilee cycle. The cycle of the Jubilee is covered in the papers: God’s Calendar (No. 156); Tithing (No. 161) and Law and the Fourth Commandment (No. 256).

The Jubilee seems to be “blown” on Atonement (Lev. 25:9) and I assume this is a special observance during that particular 8th year. If it actually begins with Atonement then into which year do the first 7 months fall that occur just after the last day of the previous 7th year? Is it an extension of the 7th year or is this space of time not counted at all until Atonement? Could it be that the Jubilee functions start at Atonement and then extend partly into this New First Year?

A: In the 48th year of the jubilee cycle, which is the Sixth year of the Seventh Sabbath cycle, God gives a treble harvest. The next year in which this occurs will be 2025. The Sabbath year of the cycle starts at 1 Abib, like all normal years. From Trumpets the reading of the law is prepared, as we saw in the restoration of Ezra and Nehemiah. The Jubilee year commences from Atonement in the Sabbath year and continues until Atonement in the Jubilee year. At Tabernacles of that Sabbath year, the Law is read and the Jubilee festivities and the rest accorded to the lands and trees occurs.

From the blowing of Atonement in the jubilee year, all lands revert to their owners. Only the houses in towns can be sold in perpetuity. After the Last Great Day following Tabernacles all the restoration is put in place. This is termed the eighth year for the purposes of calculation. This period of five months is used for ploughing and sowing so that the first harvest can occur in the month of Abib of the first year of the new cycle. Look at the papers: Tithing (No. 161); Law and the Fourth Commandment (No. 256); Reading the Law with Ezra and Nehemiah (No. 250) and God’s Calendar (No. 156).

In a previous question it was said the Jubilee year is from Atonement to the next Atonement or in the fall of the year. Stored crops are eaten and there is no planting or tithe paying. What happens to the next five months and are they in the 50th or the 1st year of the next cycle?

A: The Bible says that they were in the eighth year of the cycle, which is the Jubilee year. However, the actual Jubilee itself is blown from Atonement to Atonement, which is why there is a treble harvest year in the 48th year of the Jubilee cycle, to enable this extended period of rest. The preparation for the harvests must be undertaken after the Last Great Day of the Feast cycle in the Seventh month, and so that period is normal for agricultural purposes. The structure is examined in the papers Law and the Fourth Commandment (No. 256) and Tithing (No. 161).

When does the Jubilee end? Are there different jubilees for different kinds of people?

A: There is only one true jubilee–the jubilee of the Bible. It is fifty years in duration and consists of seven seven-year cycles with the fiftieth year as the jubilee. The jubilee is also called the Acceptable Year of the Lord and was declared by Christ in 27 CE, the year he was baptised by John. The determination of the jubilee year is made from a number of Bible references. Look at the paper Law and the Fourth Commandment (No. 256).

The jubilees occur in the years 27 and 77 of each century of the current era, and the years 24 and 74 BCE. The reading of the Law occurs at each Sabbath year and in each jubilee. The jubilee is declared or blown from Atonement of the Sabbath to Atonement of the Jubilee year. Look at the paper Reading the Law with Ezra and Nehemiah (No. 250).

In that year, all lands are to be restored and the jubilee acts as an eighth year of the cycle. From the end of the Last Great Day of the Feasts of Tabernacles, the lands are ploughed and sown for the Harvests of the next year in Abib and through to the Wheat Harvest at Pentecost.

New Years day begins on 1 Abib approximating March of the Pagan Roman Calendar. This is explained in the paper The Moon and the New Year (No. 213). The calendar is set by God from Creation and is essential for the correct system of worship. Look at God’s Calendar (No. 156). The year 2000 is an invention of man and is not a jubilee year. Look at the paper The Significance of the Year 2000 (No. 286).

Feasts

We are told to keep the holy days of YHVH-where He places His Name. In this world today with all the confusion in the churches how can we really know where He places His name for His feasts?

A: Finding a place where Yahovah has placed His name is the same commandment to discern the body of Christ for the Passover. We are all commanded to discern the body of Christ in order to take the Lord’s Supper and Passover sequence with that body. To do that we normally examine which church is faithfully adhering to the doctrines of the Original Church of God. In the past, that has been fairly easy as we have normally been underground and persecuted but faithful to the truth.

The Doctrine of the nature of God was readily understood, and Christ was understood to be the Great Angel of the Old Testament who gave the Law to Moses and was never confused with the One True God. This century the Hillel Calendar was introduced from Judaism in some branches, which has made it even more diverse.

The task is fairly simple on the face of it. You have to find the people on the planet doing what the Church has done for two thousand years; keeping the original Calendar with all the Sabbaths and Feasts (including the Wave Sheaf service and New Moons) and worshipping the one True God in the name of His Son, Jesus Christ.

Once you have found them, you have found the place where God has placed his hand and where Christ will be for the Feast. Nothing has changed — there are just more errors and confusion in the last days. The work by Samuel Kohn, Sabbatarians in Transylvania will show you what the church was doing at the Reformation in Europe. We are still doing the same thing.

If the men of Israel were to go to Judea at least 3 times a year, on Passover, Tabernacles, and First Fruits, and now Jesus is our Passover and Pentecost is our First Fruits, that leaves Tabernacles as the required Feast right? Why do we have a weekly Service to hear the word? What did the men of Israel do the rest of the year? We should only have to go to services 2 or 3 times a year.

A: The commanded assemblies of God are in Leviticus 23 and the New Moons in Numbers 10. The Sabbath is the first commanded assembly and feast of the Lord. Thus, it precedes the others and all the commanded assemblies of God flow from this text and the Fourth commandment. The New Testament church had to keep Pentecost at the right place and time together otherwise the Holy Spirit would not have come upon them. The weekly Sabbath was kept by the New Testament church; and so were the New Moons. They also kept Passover and Unleavened Bread, the Wave Sheaf, which is the first of the First Fruits, Pentecost, Trumpets, Atonement, Tabernacles and the Last Great Day. Acts shows they kept the feasts. Colossians 2:16 shows they kept the Sabbath, New Moons and Feasts and were not to let anyone judge them in how they kept them.

The Bible is quite clear, Christ will enforce the Sabbaths, New Moons and Feasts when He returns, and if you do not keep them you will die of starvation or the plagues of Egypt (Isa. 66:23; Zech. 14:16-19). The Witnesses will be the first to address this issue when they get here and Elijah restores the Nexus of the Law and restores all things. Then all debates are over.

What exactly is the ‘fat of the feast’ mentioned in Exodus 23:18?

A: The fat of the feast in this context is the same as that used for the command to eat the fat and drink the sweet in the Restoration of Ezra and Nehemiah (Neh. 8:10). It has nothing to do with the consumption of, or usage of animal fat. It is the concept of the fat and sweet of the feast being distributed, and the offerings taken as soon as the feast is commenced. Thus, the Levites and the poor can eat.

That is why there are only three offerings, one at the beginning of each feast season. The Second Tithe is also used for this activity as we see by Nehemiah’s command on the Day of Trumpets. The fat of the feast, the offerings, are not to remain until the morning. In other words, they are to be collected and used, being distributed to the poor so that they may also enjoy the feast in a timely manner.

Pentecost

What day is Pentecost?

Many Christian churches, that observe God’s holy days, calculate the day of Pentecost by counting fifty days from the day after the weekly Sabbath that falls within the days of Unleavened Bread. This is the Wave Sheaf Offering (Sunday) which commences the countdown to Pentecost (Lev 23:15-17).

The early church kept Pentecost on a Sunday. Only the Jews kept a Sivan 6 and only after the Temple was destroyed. See the paper The Wave Sheaf Offering (No. 106b).

What is the meaning of Shavuot?

A: Note: Shavuot = Feast of Weeks or Pentecost.

“Unlike all the other Holidays in the Tanach [Hebrew Scriptures], the Feast of Weeks is not given a fixed calendar date but instead we are commanded to celebrate it at the end of a 50-day period known as “The Counting of the Omer” (Shavuot being the 50th day). The commencement of this 50-day period is marked by the bringing of the Omer Offering in the Temple as we read, “And you shall count from the morrow after the Sabbath from the day you bring the Omer [Sheaf] of Waving; seven complete Sabbaths shall you count… until the morrow of the seventh Sabbath you will count fifty days… and you shall proclaim on this very day, it shall be a holy convocation for you ” (Lev 23,15-16.21).”

In late Second Temple times a debate arose between the Boethusians and the Pharisees about whether the “morrow after the Sabbath” [Heb. Mimohorat Ha-Shabbat] refers to the Sunday during Hag HaMatzot [Feast of Unleavened Bread] or the second day of Hag HaMatzot (i.e. the 16th of Nissan). Like the Boethusians and Ancient Israelites before them, the Karaites count the 50 days of the Omer from the Sunday during Hag HaMatzot [Unleavened Bread] and consequently always celebrate Shavuot on a Sunday.”

The quotation above is taken from the Karaite Jews:

www.karaite-korner.org/shavuot.shtml

The Karaite Jews follow the Judaism of the Sadducees. It doesn’t matter that Paul was a Pharisee; it was the Sadducees who were in control of the Temple. The explanation of the Karaites also follows the Church and the Ancient Temple system as well as the Samaritans.

Trumpets

I read the paper Trumpets (No. 136). I see that trumpets were blown at this commanded assembly. Were trumpets blown at other times as well?

A: Yes, they were. The trumpets were blown on New Moons and feasts in various forms. It is a good exercise to look up “trumpets” in Strongs and then look at when they were commanded. Also look at the papers God’s Calendar (No. 156); The Holy Days of God (No. 97) and The Moon and the New Year (No. 213).

Should the Feast of Trumpets be called the Feast of Shofar or Yom Teruah, Day of Blowing? Using The Interlinear Bible (Hebrew, Greek, English)

A: Leviticus 23:24 (Hebrew) In the month seventh, on the first of the month (2320) shall be to you a Sabbath (7677) (Sabbathown) reminder (2146) SIGNALLED (8643) a gathering (4744) holy (6944)

Leviticus 23:24 (English) In the seventh month, on the first of the month, you shall have a Sabbath, a Memorable Acclamation, a holy gathering.

Numbers 29:1(Hebrew) And in month the seventh, on the first of the month, a convocation holy shall be to you any work of service not shall you do; A DAY (yom) OF BLOWING (8643) [the trumpet] (included, but no Hebrew word or number for it) it shall be to you. 8643 Teruah (Teruwah) a type of blowing. 8643 comes from 7321, split the ear, blow an alarm, shout. Cry (alarm, aloud, out) destroy, make a joyful noise, smart, shout sound an alarm, triumph.

I am finding the use of the word Trumpet is mostly translated as Ram’s Horn in the Interlinear Bible…the shofar. Trumpets…. 2689 Shofar…7782. Is the Shofar as well as the Silver Trumpet to be blown? Is the blowing…..the sounding of the alarm to awaken us to the coming events of Atonement and Tabernacles?

A: Trumpets is a New Moon. The sound of the ram’s horn is heard by those keeping the New Moons. The Day of Trumpets is a traditional term applied to the festival. It is also a New Moon and so the double sacrifices were applied to this day and also the New Moon instruction. 3117 is prior to 8643 in Numbers 29:1 and Green translates this as “a day of blowing of the trumpets.” We say Day of Atonement or Yom Kippur but, as we are English speakers, we say Day of Atonement more often and it conveys meaning to us. The word “teruwah” means a “clamour” or “acclamation” or “battle cry” and especially of the clangour of trumpets as an alarm. The word carries with it the implicit meaning of raising an alarm as a battle sound of trumpets. The use of trumpets occurs elsewhere in Numbers.

In dealing with Trumpets we must always bear in mind that it is a double Holy Day and the New Moon activities are also carried out. Look at the papers God’s Calendar (No. 156); The New Moons (No. 125); The Holy Days of God (No. 97) and Trumpets (No. 136).

Many times I’ve heard of Trumpets or the beginning of the 7th month as being celebrated as the Jewish New Year. I am wondering if this could be true and whether the Jews have always had this for their New Year?

A: The Day of Trumpets has always been celebrated in the Temple Calendar, but it was not the New Year under the Temple system. According to the Mishnah, we see it intruding in as a New Year, beside the New Year of 1 Abib or the First Month. The festival of Rosh Hashanah, which modern Jews keep, did not enter Judaism until the Third century of the current era. Rabbi Samuel Kohn makes this comment as proof of Jewish influence on a Sabbatarian sect in Europe after the Reformation. This is contained in the work Sabbatarians in Transylvania, CCG Publishing, 1998 which is available from the CCG offices in USA and Australia.

The effect of the Hillel Calendar of 358 was calculated to enshrine the postponement system in the Jewish calendar. It effectively made the Babylonian New Year the means of determining the beginning of the year and effectively moved the New Year, and hence all the Holy Days, out by one or two days. Consequently, Judaism rarely keeps the true calendar. Look at the papers God’s Calendar (No. 156); The Moon and the New Year (No. 213) and The Calendar and the Moon: Postponements or Festivals? (No. 195).

Atonement

Since every word of God is given for a reason what is the meaning of the Day of Atonement from Leviticus 23:27 and following?

A: Atonement points toward the reconciliation of the Nation and the planet to God in Messiah. The Azazel goat, being placed in the wilderness, is the symbol of binding Satan for the millennial system. This aspect is covered in the paper Azazel and Atonement (No. 214). The High Priest firstly performs his duties in linen symbolising the priest Messiah of the First Advent. After the atonement is undertaken, the High Priest then changes into the royal garments of the High Priest symbolising the King Messiah at the return of the Messiah and in the Second Advent. Look also at the paper Atonement (No. 138).

It appears that Messiah paid the tribute tax on Atonement from this text (Ex 30:11-16). If that is correct is it because he kept the entire law, which required it to be paid even though he was to be the ransom, atonement, kaphar?

A: Yes, this was the didrachma or half shekel tax of Exodus 30:11-16. It is shown here that we are free but, so as not to cause offence and break the law before his death and atonement, the tax was collected in this way to show us that he paid it for us. This text shows we are forbidden to take up a collection on Atonement as it is an affront to the atoning sacrifice of Messiah. Only three offerings a year are authorised under the law.

Regarding Exodus 30:13 “This is what everyone who is numbered shall give: half a shekel according to the shekel of the sanctuary (the shekel is twenty gerahs), half a shekel as a contribution to the Lord.” Does this mean the person gave a full shekel and 1/2 shekel went to maintaining the sanctuary and the other 1/2 shekel was a heave offering to the Lord?

A: No, only one half shekel was given in this tax. It was reduced to a third of a shekel under the Babylonian captivity as the shekel then was thirty gerahs according to their system of weights and measures. This tax pointed towards the Salvation of Messiah who paid our tax for us as an atoning sacrifice. That is why it is forbidden to take up a collection on Atonement in any Church. It is a census tax under ancient Israel and hence, forbidden to Judah as well and it was paid by Christ and hence forbidden to Christians as well. The early Church kept this day as we see from Acts 27:9.

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La Pâque

Le Moment et la Signification

Dispositions Bibliques pour la Pâque

La Signification de la Dernière Cène

L’Offrande de la Gerbe Agitée

Le Repas de la Pâque

Moment et Lieu de la Pâque

L’Exode comme un Retrait Militaire

Sortir

Prophétie dans la Pâque

Dispersion du Sacrifice de la Pâque

Le Repas Essénien

Annexe A

Prémisse 1

Prémisse 2

Prémisse 3

Prémisse 4

Prémisse 5

Prémisse 6

Prémisse 7

Prémisse 8

Prémisse 9

Prémisse 10

Prémisse 11

Prémisse 12

Prémisse 13

Prémisse 14

Prémisse 15

Prémisse 16

Prémisse 17

Prémisse 18

Prémisse 19

Prémisse 20

Prémisse 21

Prémisse 22

Prémisse 24

Prémisse 25

Prémisse 26

Prémisse 27

Prémisse 28

Prémisse 29

Prémisse 30

Prémisse 31

Prémisse 32

Prémisse 33

Prémisse 34

Prémisse 35

Prémisse 36

Prémisse 37

Prémisse 38

Prémisse 39

Prémisse 40

Prémisse 41

Prémisse 42

Prémisse 43

Annexe B

Annexe C

PÉRIODE

Contents

One True God:

Spiritual Creation:

Physical Creation:

The Law:

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

Hosea…Hosea 2:15

FAQ Old Testament

One True God

Lucifer

Angels

Nephilim

Adam and Eve

Noah

Tower of Babel

Abraham

The Law

Reading the Law

Food Laws

Tithes and Offerings

ISRAEL