WAVESHEAF / PASSOVER

Leviticus 23:5 -11 “And YaHuWaH spoke unto Moshe, saying, Speak unto the children of Israel, and say unto them, When you be come into the land which I give unto you, and shall reap the harvest thereof, THEN you shall bring a sheaf of the firstfruits of your harvest unto the priest: And he shall wave the sheaf before YaHuWaH, to be accepted for you: on the morrow after the Shabbat the priest shall wave it.”

It states that; WHEN they come into the land they were to wave the sheaf of the first fruit on the morrow after the Shabbat, and verse 15 says “And you shall count unto you from the morrow after the Shabbat, from the day that you brought the sheaf of the wave offering; seven Shabbats shall be complete:”

This says that they were to begin a count on the morrow after the Shabbat, when they brought the sheaf and verse 14 “And you shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that you have brought an offering unto your Elohiym: it shall be a statute for ever throughout your generations in all your dwellings.”

This means they could not eat parched corn, etc., until the self-same day they brought an offering. Now, Josephus and Philo both agree this would always be on the 16th (morrow after the Shabbat on the 15th) when the Priest would wave the sheaf, and they lived in the time when the Priesthood was still active.

This means the Shabbat will always be on the 15th of the first moon (real time month) every year, and the only way this can happen is to count the Shabbats by the moon. This is an impossibility when using the Modern/Roman calendar.

In Joshua 5:10-12 “And the children of Israel encamped in Gilgal, and kept the Passover on the fourteenth day of the month at even (dark) in the plains of Yericho. And they did eat of the old corn of the land on the morrow after the Passover, unleavened cakes, and parched corn in the selfsame day. (16th) And the manna ceased on the morrow after they had eaten of the old corn of the land; (same morrow) neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.”

We see that they came into the land and did exactly what was told them. They kept the Passover on the fourteenth day at even (night, which begins the 15^th). In verse 10, they ate parched corn, etc. On the morrow after the Passover (15^th), this would be the 16^th. This proves the 15^th was the Shabbat and 16^th was the morrow after, or the 1st day of the week as the two Historians who watched the Priest doing it this way confirm. The manna ceased on the exact same morrow (or the 16^th) forty years later. It had begun forty years earlier on the 16th (Exodus 16-ch).

JERICHO MARCH

Did you ever wonder how the children of Israel could have marched around Jericho without marching on the Shabbat, was it allowed, or a case of exempton in battle? Let me point out that those who believe the Shabbat to be a reoccurring seven day count have to admit that Israel marched around the city of Jericho on the weekly Shabbat day. Joshua 6:2-4 “And YaHuWaH said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valor. And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. And the seven priests shall bear before the ark seven shofar of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the shofars.” Seeing that the march was commanded by YaHuWaH to last for seven consecutive days, a weekly Shabbat would definitely fall within the period of the seven day march; at least for those who hold to a continuous uninterrupted seven day count, not anchored in any way by nature.

What did YaHuWaH reveal to us, in His Qodesh Scripture, concerning travel on the weekly Shabbat day. Is travel allowed on the Shabbat?  In Exodus 16 we find the account of the giving of the manna by YaHuWaH to the children of Israel. He makes it known to them (in verses 4-5 of this account) that they will be receiving manna for six straight days, but on the seventh day they will find none. On the sixth day of this particular week YaHuWaH commands them to bake that which they will, and seethe that which they will (vs. 23). Food preparation is also found in verse 5 of the chapter. We do however find that immediately after YaHuWaH instructs Israel in that there would be no manna found on the Shabbat day, that they simply did not hearken. "Exo 16:27 And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none [manna]." Upon the children of Israel's venture YaHuWaH was very displeased. As seen in His statements to Moshe in Exodus 16:28-29. "YaHuWaH said unto Moshe, How long refuse you to keep my commandments and my laws? See, for that YaHuWaH has given you the Shabbat, therefore he gives you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day. So the people rested on the seventh day."

YaHuWaH here specifically condemns their traveling on the Shabbat. This was merely traveling a short space to gather manna, much less instigating an attack through a battle march. Obviously YaHuWaH does desire us to travel to our places of worship on Shabbat, but something unnecessary, such as gathering manna or traveling for our own personal edification is something altogether different.

We also see that limited travel on the Shabbat was understood by the believers of the 1st century A.D. This can be seen in Acts 1:12 “Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a Shabbat day's journey.” Here we see that there was a specific distance that was considered to be a Shabbat day's journey. The King James Study Scriptures states, "A Shabbat day's journey was the distance a Jew was allowed to travel on the Shabbat (about 2/3 mile)." Smith's Scriptures Dictionary has somewhat to add on the passage in Acts as well. The Shabbat day's journey of 2000 cubits, Acts 1:12, is peculiar to the New Testament, and arose from a Talmudic Rabbinical restriction. It was founded on a universal application of the prohibition given by Moshe for a special occasion: Exodus 16:29 "Let no man go out of his place on the seventh day." An exception was allowed for the purpose of worshipping at the tabernacle.  Although Mr. Smith's opinion leans toward this being an application by man, I think we can see from the passage in Exodus 16:29 that no unnecessary travel was to be done on the Shabbat. Acts 1:12 simply shows us that this is what was understood by Israelites living in the 1st century A.D.

So, did YaHuWaH command a battle attack march to take place on the Shabbat? Well, once again, for those insisting on a continual unbroken seven day count for the Shabbat, the answer would have to be yes.  However, is there any possibility that YaHuWaH did not command a march to take place on the Shabbat?

According to the teaching which claims the Shabbat to be fixed in the heavens according to the moon and its phases, a Shabbat comes to be on the 8th, 15th, 22nd, and 29th days of each and every lunation. Reason being is that the day of the New moon is not counted as one of the six working days (Ezekiel 46:1-3) thus the Shabbat count stops once each month at the day of the New Moon (Rosh Hodesh). If the march of Jericho started on the day of the New moon then it would have ended on the 7th day of that month! This would allow for Israel to not have traveled on the Shabbat! However, we do face a dilemma; the book of Joshua does not give us any conclusive evidence that the march began on the New Moon, although the possibility is still there. Now we must look to the book of Jasher, mentioned twice in the Scriptures, and was considered as an honorable source of information. In my book of Jasher on page 244, verse 14 through 17 tells that YaHuWaH spoke to Joshua on the 1st day of the 2nd month and told him to rise up and go march around Jericho once each day for 6 days and on the 7th day seven times for I have delivered the city with all the people in to thy hand.

From our understanding of the true Shabbats by the great lights, we knew the possibility of not marching on the Qadosh Shabbat was there because of the New moon day or days but the Book of Jasher pinpoints that the march began on the 1st day of the month which confirmed our suspicions.

{Interesting note but out of context:

One example is found in The Talmud the Steinsaltz Edition", Volume XIV Tractate Ta'anit Part II (1995 by Israel Institute for Talmudic Publications and Milta Books), pages 205-206. It says the following regarding the destruction of the Jewish Temple in Jerusalem-built by Solomon, and destroyed by Nebuchadnezzar's army: Page 205: "Then late on the day of the ninth, close to nightfall, they set the Temple on fire, and it continued to burn the entire next day, on the tenth." Page 206: "When the Temple was destroyed for the first time at the hands of Nebuzaradan [captain of the guard], that day was the ninth of Av, and it was the day following Shabbat, and it was the year following the Sabbatical Year.... And similarly when the Temple was destroyed a second time at the hands of Titus, the destruction occurred on the very same day, on the ninth of Av."}

 A CLOSER LOOK AT EXODUS 16TH CHAPTER

For those who are leaning toward the Quails falling on the 15th (Shabbat) because of the words "between the evenings," here are a few things to consider.

The only evening the Scriptures speak of is the type in the book of Genesis. The evening and morning was the first day, evening and morning the second day. The evening (night) is what begins and ends a Scriptural day, and "between the evening" would have to be somewhere between dark and dark; usually understood as about 3:00 P. M.. Remember the light He called day and the darkness He called night, and the evening (night) and the morning (light) were the first day.

Another thing to consider is the Father is going to prove them whether they will keep His law or not. (Ex.16:4 states the Father is going to give them a certain amount of manna every day for six days, and on the sixth day, they shall gather it and it will be twice as much (verse 5) because on the Shabbat (22nd), in it there shall be none. (verse 26) When teaching children right from wrong, you do not set a bad example that is contrary to what you are teaching. Raining down Quail on the Qodesh Shabbat for the children to gather on that day and to prepare it, after having told them not to gather manna on the Shabbat day is not what the Father did or taught.

The understanding of "between the evenings" in verse 6. Moshe and Aaron both said that in the evening (night) YaHuWaH shall give flesh to eat (at night) and in the morning (day) (part of the same day) bread to the full.

Note: He said morning (light) not morrow (next day), two different words in the Hebrew. Morning is IN the same day as the evening, which began the day (evening and morning); morrow is the following day (tomorrow). Read verse 13 "And it came to pass at even, (dark on the 16th) the quails came up and covered the ground and in morning (light of the 16th) dew lay round about the host."

All this does not contradict verse 12 where the Father said I heard the murmurings (on the 15th) of the children of Israel: "Speak unto them, saying, at evening (between the evenings), ye shall eat flesh, and in the morning (still between the same evening at day light) ye shall be filled with bread."  They ate quail between the darks on the 16th. Bottom line is, we know for a fact that the 1st day of manna was on the 16th and continued for six days and none found on the 22nd because that was the weekly Shabbat, which makes the 15th a Shabbat also, no matter if the Quails were given on that day or not.

Now you have a choice as to the meaning of between two evenings, one meaning on the 15th Shabbat, making the Father work on the Shabbat and causing the children to work instead of rest. Or it is between the two evenings (the 16th and 17th a workday) the quail and manna occurred both on the same day (16th) as the word meaning infers.

The lamb was to be slain on the 14th "between the two evenings," and Deuteronomy chapter 16 says "at the going down of the sun." Here is another specific time, as the sun starts its downward stroke after its Apex On the 14th.

Another specific time "between the evenings" is the morning and evening Sacrifices where both lambs were sacrificed on the same day, the 1st one in the morning and the 2nd one at evening, (between the evenings). The time is specified as morning, and evening sacrifices and both are between the even of the same day (evening and morning of the 16th.) The word evening used here is "between the evens" and the 2nd lamb was to be slain on the same day as the morning Sacrifice but between the two evens. This proves that between the two evens is referring to between the two darks, on the same day.

This helps shed more light on the subject, and does not make our Heavenly Father break His own Law. If anyone does the math he will see the weekly Shabbats that were made known to Moshe, were with out a doubt on the 8^th, 15 ^th, 22 ^nd, and 29^th of the Lunation.

Some would say that they were traveling on the Shabbat day in Exodus 16th chapter, and in the King James translation it seemed to be a possibility but the Hebrew and the Septuagint proves otherwise. Let’s examine the passage and I will quote a brief excerpt from a NON Lunar Shabbat keeper Fred R. Coulture who is the author of the Christian Passover and several other works. He attended the University of San Francisco and graduated from San Mateo State College before graduating from Ambassador College, Pasadena, California, with a BA in theology in 1964. Below is his non biased study, which proves they were not traveling on the Shabbat in Ex-16th chapter.

“And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of sin, which is between Elim and Sinai, on the 15th day of the second month after their departing out of the land of Mitzrayim.  And the whole congregation of the children of Israel murmured against Moshe and Aaron in the wilderness.”

This translation makes it appear that Israel arrived at the wilderness of sin while the 15th day was in progress.  The Hebrew text, however, does not support the assertion that Israel travel on the 15th day.  The present of a major logical pause between the verb “came” and the words “on the 15th day” verifies this fact.  This logical pause is denoted by the use of the atnah, and which resembles an upside down “V”, under the Hebrew word for “Sinai.” (See Biblical Hebraic Stuttartessia.)

The atnah and other accents are essential to understanding the thought that are being conveyed in the Hebrew text. These accent marks are all part of a system that punctuates the text and is therefore a very important feature in its syntactic analysis. This feature of Hebrew grammar is so important for understanding that medieval Jewish scholars paid more attention to it than to establishing the correct pronunciation of words” (Waltke, An introduction to Biblical Hebrew Syntax, p. 29).

Waltke describes the use of the atnah and other accents to express divisions of thought in the Hebrew text of: “Accents in the Masoretic Text are of two kinds: and disjunctives and conjunctives.  Disjunctive accents, euphemistically dubbed “YaHuWaHs” by earlier scholars, mark the length of pauses from full stop (Complete break in logical thought) to various shades of shorter pauses (partial break in logical thought); and conjunctives, dubbed “servants,” control the text up to the disjunctive.  According to W.  Wickes’s comprehensive study of the accents, the disjunctives mark a continuous “dichotomy” of the verse, that is, they divide large units (of thought), beginning with the verse itself (marked off by sillug closing the verse), into successfully smaller half-units of syntactic (or logico-syntactics ) basis.  A unit ending with a disjunctive of one grade is divided into halves, and its halves in turn are divided into smaller units by other disjunctive signs until the whole verse is divided into single words or groups of words joined by conjunctives.  Israel Yeivin groups the major disjunctive accents as follows: Generally atnah devides the verse, “œzaqef” the verse halves, pashta or “revia” the unit ending with “zaqef,” and so on” (lbid., emphasis added).

In translating Exodus 16: 1, Owens indicates the presence of the atnah by parsing the Hebrew word for Sinai as “pr.n.paus.” (proper noun pausal).  The division of thought that is expressed by the atnah is illustrated in his translation below:  “they set out from Elim and came all the congregation of the people of Israel to the wilderness of sin which is between Elim and Sinai (logical Pause) on the five ten day of the month second after they had departed from the land of Mitzrayim and murmured the whole congregation of the people of Israel against Moshe and Aaron in the wilderness” (Analytical Key to the Old Testament, vol. 1).

The logical pause in Exodus 16:1: divides the thoughts that follow from the preceding thoughts that are expressed in the verse.  The Septuagint, which follows the logical markings of the text very closely, translates this passage as follows: “and they departed from Elim, and all the congregation of the children of Israel came to the wilderness of sin, which is between Elim and Sinai; and on the fifteenth day, in the second month after their departure from the land of Mitzrayim, all the congregation of the children of Israel murmured against Moshe and Aaron.”

The presence of the logical pause in Exodus 16: 1 shows that Israel had come to the wilderness of sin and made camp by the beginning of the fifteenth day.  When the fifteenth day arrived, Israel complained to Moshe that YaHuWaH had brought then to the desert to die.  Thus there is no basis for the claim that Israel was traveling on the15th day.

The Scriptures teaches that ALL days are ordinary workdays, unless the Word of YaHuWaH deems them otherwise. With no adding to or taking away from the Word, all days are ordinary days except the ones He designates as worship days. For example, the Scriptures teaches us that after six workdays we are to rest. (Gen. 2:2, Ex. 16:26, Ex. 20:8-11, and Lev. 23:6 - 7; Gen 2:2  And on the seventh day Elohiym completed His work which He had made. And He rested on the seventh day from all His work which He had made. Exo 16:26  You shall gather it six days, and on the seventh is a sabbath; in it none shall be found. Exo 20:8  Remember the sabbath day, to keep it holy; Exo 20:9  six days you shall labor and do all your work; Exo 20:10  and the seventh day is a sabbath to YaHuWaH your Elohiym; you shall not do any work, you, and your son, and your daughter, your male slave and your slave-girl, and your livestock, and your stranger who is in your gates. Exo 20:11  For in six days YaHuWaH made the heavens and the earth, the sea, and all which is in them, and He rested on the seventh day; on account of this YaHuWaH blessed the sabbath day and sanctified it. Lev 23:6  And on the fifteenth of this month is the Feast of Unleavened Bread to YaHuWaH; you shall eat unleavened things seven days. Lev 23:7  On the first day you shall have a holy gathering; you shall do no work of service; )

We are not only to rest, but it is a worship day, a Holy day set apart, a Qodesh intermission from the previous workdays. Intermission or rest from what? The six ordinary workdays.  The sun rises and sets on every day alike, but by the Moon, we are told which ones are not ordinary days.

The first pinpointed Shabbat is in Ex. 16:22,23 and if you count backwards the second day of the moon; is the first workday of the week, which proves the New moon was not counted as one of the six workdays, and the Shabbats are on the 8^th , 15^th , 22^nd , and 29^th  of the moon.

Without the Moon, we would not know which days He has chosen because they all look alike. The Moon will signal the days with its light, which increases and decreases.

For example, the seventh month, fifteenth day of the Moon is an intermission, along with the 1^st, 8^th, 15^th, 10^th,  22^nd, and 29^th. We are to assemble for worship. Lev. 23:3 teaches that after six ordinary workdays, there will be a worship day.

Two months are outlined in the Scriptures and specifically telling which days are Qodesah Convocations or worship days.

The New moon of the seventh Moon is a worship day: Ez.46:1-3 "Thus saith The Adonai YaHuWaH; the gate of the inner court that looks toward the east shall be shut the six working days; but on the Shabbat it shall be opened, and in the day of the New moon, it shall be opened. And the prince shall enter by the way of the porch of that gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening. Likewise the people of the land shall worship at the door of this gate before in the Shabbats and in the New moons. )

Isaiah. 66:23, And it shall come to pass, that from one New moon to another, and from one Shabbat to another, shall all flesh come to worship before me, says YaHuWaH.

Numbers 28:11-14 which refers to worship on all the New moons throughout the year (Lev. 23:24, Numbers 10:2, 7, 8, 10; Numbers 29:1:  Lev 23:24  Speak to the sons of Israel, saying, In the seventh month, on the first of the month, a sabbath shall be to you, a call to a memorial, a holy gathering.

 Num 10:2  Make two trumpets of silver for yourself. You shall make them of hammered work, and they shall be to you for the calling of the congregation, and for causing the camps to pull up stakes.Num 10:3  And when they blow with them, all the congregation shall gather themselves to you at the door of the tabernacle of the congregation. Num 10:4  And if they blow with one, then the rulers, the heads of the thousands of Israel, shall assemble to you. Num 10:5  And when you blow an alarm, the camps that lie on the east side shall then pull up stakes. Num 10:6  And when you blow an alarm the second time, the camps that lie on the south side shall pull up stakes; they shall blow an alarm for their journeys. Num 10:7  But when the assembly is gathered, you shall blow, but you shall not sound an alarm. Num 10:8  And the sons of Aaron, the priests, shall blow with the trumpets. And they shall be to you for a never ending statute throughout your generations. Num 10:9  And when you go into battle in your land against the foe distressing you, then you shall blow with the trumpets, and you shall be remembered before YaHuWaH your Elohiym. And you shall be saved from your enemies. Num 10:10  And in the day of your gladness, and in your appointed times, and in your new moons, you shall blow the trumpets over your burnt offerings, and over the sacrifices of your peace offerings. And they shall be to you for a memorial before your Elohiym. I am YaHuWaH your Elohiym.  Num 29:1  And in the seventh month, on the first of the month you shall have a Qadosh gathering; you shall do no work of service. It shall be a day of blowing the trumpets to you. Without question the New moon is not one of the six ordinary workdays.

Now it says nothing about day two through seven anywhere. Therefore, we work those six days, but we are commanded to rest after six workdays, which would be the eighth day of the seventh Moon. We are not forbidden to work the ninth, but are commanded to rest and worship on the tenth (Yom Kippur - atonement) with no food. Now we assume we can eat the other 364 days of the year. Why not assume, we can work on ordinary days that are not designated worship days?

After the tenth, there is no commandment not to work on the eleventh through the fourteenth, except on man's calendar. After the tenth has passed, we assume we can eat and work on the eleventh through the fourteenth, but we are commanded to rest on the fifteenth. It is a worship day. (See Num. 29:12; Num 29:12  And on the fifteenth day of the seventh month, you shall have a holy gathering; you shall do no work of service; and you shall celebrate a feast to YaHuWaH seven days.) Now we are not commanded to fast or worship the next six days (16^th-21^st), but we are ordered to dwell in booths seven days from the 15^th to the 21^st (See Lev. 23: 40-43; ) Lev 23:40  And you shall take to yourselves on the first day the fruit of majestic trees, palm branches, and boughs of oak trees, and willows of the valley, and shall rejoice before YaHuWaH your Elohiym seven days. Lev 23:41  And you shall keep a feast to YaHuWaH, seven days in a year, a never ending statute throughout your generations; in the seventh month you shall keep it. Lev 23:42  You shall live in booths seven days; all who are native in Israel shall live in booths, Lev 23:43 so that your generations shall know that I caused the sons of Israel to live in booths, when I brought them out of the land of Egypt; I am YaHuWaH your Elohiym. Now we are ordered to keep the eighth (22^nd ), counting from the fifteenth day, which will be the 22^nd , another worship day.

Counting on, with the instructions of the Heavenly Father there is no Holy worship day on the 23^rd through the 28^th, but the pattern of rest and worship after six workdays applies on the 29^th, unless you use man's calendar. There is a New moon rebuilding and sometimes it starts after the day does, making the next evening and morning the first day of the rebuilding or 1^st day of the New moon. Sometimes the new month starts rebuilding before the 29^th ends, so the first evening and morning after the rebuilding would be the first day of the New moon giving us 29 and 30 day months.

The scripture teaches that the New moon is a worship day. It is a day of no buying and selling and is not one of the 6 ordinary workdays of the week (See Ezekial. 46:1, Isaiah 66:23 as above, and Amos 8:5 ; Amo 8:5  saying, When will the new moon have passed, so that we may buy grain? Or the sabbath, so that we may open the wheat, making smaller the ephah, and making greater the shekel, and to falsify the deceitful balances.)

After that, there is no commandment not to work on day two of the Moon through day seven, but we must take an intermission on day eight for worship because the 8^th day is the seventh day or Shabbat from the first workday after the New moon worship day. Then, six more workdays, then rest and worship on the 15^th, etc. This goes on year after year from one New moon to another and one Shabbat to another, even into the New Heaven and New Earth, which He will make. (Isa 66:23  And it will be, from new moon to its new moon, and from sabbath to its sabbath, all flesh shall come to worship before Me, says YaHuWaH.

Our Heavenly Father gives us specific instructions as to which days of the year to set apart for rest and worship and gives us the moon to tell which days they are. We are not to add to or to diminish from what He orders, by inventing a calendar of our own. So, changing the Laws and Times of worship as spoken of by Daniel the Prophet, concerning the Roman Empire (Dan 7:25  And he shall speak words against the Most High, and he shall wear out the saints of the Most High. And he intends to change times and law. And they shall be given into his hand until a time and times and one half time. ) and fulfilled by Julius Caesar the Roman Emperor, where he removed the Moon as a basis for the calendar. (See Encyclopedia under Calendar)

We must speak where the Scriptures speak, and be silent when they are silent. The universe is self contained and has it’s own built in calendar and does not need man to tell when a year begins and ends, or a month, or a day, or a week.

The Modern/Roman calendar is a recent invention, an evil instrument designed to confuse and destroy the true times and Appointments of YaHuWaH, just as the false fires sent up by the enemy to get us off the true Shabbats, and New moons.

To further prove the Appointments or intermissions occur after the six working days (not counting the New moon) except the tenth day in the seventh month, which breaks up the six workdays and the twenty-first day in the first Moon each year. The second day of the New moon is the first workday and the Shabbats are on the 8^th, 15^th, 22^nd, and 29^th.

The first pinpointed Shabbat is in Exodus, chapter 16, and is on the 22nd day of the Moon (Ex. 16:22, 23) and, if you count backwards the second day of the Moon is the first workday OF THE WEEK, and the Shabbats are on the 8^th, 15^th, 22^nd, and 29^th.

The same thing can be seen again in the Crucifixion Week. The Shabbat is on the 15th. (See John 19:31 and Luke 23:53,-56; Joh 19:31  Then, since it was Preparation, that the bodies not remain on the cross on the sabbath, for great was the day of that sabbath, the Jews asked Pilate that their legs might be broken and they be taken away. Luk 23:53  And taking it down, he wrapped it in linen, and placed it in a quarried tomb, where no one was ever yet laid. Luk 23:54  And it was Preparation Day, and a sabbath was coming on. Luk 23:55  And having followed, also the women who were accompanying Him out of Galilee, watched the tomb, and how His body was placed. Luk 23:56  And returning, they prepared spices and ointment. And indeed they rested on the sabbath, according to the commandment.) "That" Shabbat day was not only a weekly Shabbat, but was the 1st day of Unleavened bread.

A simple count backwards tells us that the first workday is the second day of the Moon. This again places the weekly Shabbats on the 8^th, 15^th, 22^nd, and 29^th and if our Messiah had not been killed on the 14^th  He would have kept the 15^th Shabbat, as was His custom.

Preachers try to create another Shabbat on the 17^th during the Crucifixion Week, but if that were so, then the 10^th day of that Moon would have to be a Shabbat also, but the Scriptures proves otherwise in John 12:1 (Joh 12:1  Then six days before the Passover, YaHuWshuaH came to Bethany, where Lazarus was, who had died, whom He raised from the dead. ) . It says that it was six days before Passover (Passover is referring to the 15th, see Luk 22:1  And the Feast of Unleavened Bread, being called Passover, drew near.) Six days before the 15^th would be on the 9^th of the Moon and verse twelve says on the next day, the 10^th, He came to Jerusalem. Now, notice the 10^th is when the Passover lamb was to be put up (He is the Lamb). A very busy day for the Jews, and this was definitely not a Shabbat because,

(1) He would have broken the Fathers law by riding an ass and causing it to work on the Shabbat, if the 10th were a Shabbat. 

(2) They were working by cutting tree limbs, etc.,

(3) They were buying and selling on that day,

(4) He entered the house of YaHuWaH and healed a man on the 10^th and they said what a wonderful work, instead of accusing Him of breaking the Shabbat.

This all proves the 10^th was not a Shabbat and therefore the 17^th could not have been a Shabbat either. There is another understanding for the three days and three nights in the heart of the earth.

You can prove this in Luk 19:35 - 45  And they led it to YaHuWshuaH . And throwing their garments on the colt, they put YaHuWshuaH on it. Luk 19:36  And as He went, they were spreading their garments in the highway. Luk 19:37  And as He was already drawing near to the descent of the Mount of Olives, all the multitude of the disciples began rejoicing, to praise Elohiym with a loud voice concerning all the works of power which they saw, Luk 19:38  saying, "Blessed is the One coming in the name of  YaHuWaH," the King. Peace in Heaven, and glory in the highest! Luk 19:39  And some of the Pharisees from the crowd said to Him, Teacher, rebuke your disciples. Luk 19:40  And answering, He said to them, I say to you, If these should be silent, the stones will cry out. Luk 19:41  And as He drew near, seeing the city, He wept over it, Luk 19:42  saying, If you had known, even you, even at least in this day of yours, the things for your peace! But now they were hidden from your eyes. Luk 19:43  For the days will come on you, and ones hostile to you will raise up a rampart to you and will surround you and will keep you in on all sides, Luk 19:44  and will tear you down, and your children in you, and will not leave a stone on a stone, because you did not know the time of your visitation. Luk 19:45  And entering into the temple, He began to throw out those selling and buying in it, Luk 19:46  saying to them, It has been written, "My house is a house of prayer," but you made it "a den of plunderers."  

Matthew 21:2-15 tells how He came riding on an ass and how He entered the Temple where they were buying and selling. The 10^th was a very busy day each year for everybody, it was a scheduled workday by YaHuWaH. It would be pure confusion to have a commanded non-work day, or Shabbat fall on this day, or any workday like the fourteenth day of the first Moon when everybody is to kill and prepare the Passover. It is a commanded workday, and would be pure confusion. (Mat 21:2  saying to them, Go into the village opposite you, and immediately you will find an ass tied, and a colt with her. Loosening, lead them to Me. Mat 21:3  And if anyone says anything to you, you shall say, YaHuWaH has need of them. And he will send them at once. Mat 21:4  But all this happened that might be fulfilled that spoken by the prophet, saying: Mat 21:5  "Tell the daughter of Tsion, Behold, your King comes to you, meek and mounted on an ass, even a colt, the son of an ass." Mat 21:6  And the disciples, having gone and having done as YaHuWshuaH ordered them, Mat 21:7  they led the ass and the colt. And they put on them their garments, and set Him on them. Mat 21:8  And the very great crowd strewed their garments in the road. And others were cutting branches from the trees and were spreading them in the way. Mat 21:9  And the crowd, the ones going before and the ones following, were crying out, saying, Hosanna to the Son of David! "Blessed is He coming in the name of YaHuWaH"! Hosanna in the highest! Mat 21:10  And as He entered into Jerusalem, all the city was shaken, saying, Who is this? Mat 21:11  And the crowds said, This is YaHuWshuaH, the Prophet, the One from Nazareth of Galilee. Mat 21:12  And YaHuWshuaH entered into the temple of Elohiym and threw out all those selling and buying in the temple. And He overthrew the tables of the money changers and the seats of those selling the doves. Mat 21:13  And He said to them, It has been written, "My house shall be called a house of prayer," but you have "made it a den of plunderers." Mat 21:14  And blind and lame ones came to Him in the temple, and He healed them. Mat 21:15  But the chief priests and the scribes, seeing the wonders which He did, and the children crying out in the temple, and saying, Hosanna to the Son of David, they were incensed.)

Luke 22:1 "Now the feast of unleavened bread drew nigh, which is called the Passover." (The 15^th is Unleavened bread) Another says "It was the preparation of the Passover and Pilot said behold thy King" This proves Passover was referring to the 15^th, NOT 14^th as Passover. (See also Joh 13:1  And before the Feast of the Passover,  YaHuWshuaH knowing that His hour had come that He should move from this world to the Father, loving His own in the world, He loved them to the end. )

Another place the New moon and Shabbats are pinpointed is John 9:14  And it was a sabbath when Joh 9:14  And it was a sabbath when YaHuWshuaH made the clay and opened his eyes. To prove this compare the following verses. John 7:2  And the Jewish Feast of the Tabernacles was near. Joh 7:10  But when His brothers went up, then He also went up to the feast, not openly, but as in secret.  Verse 10 tells that He went up to It. Joh 7:37  And in the last day of the great feast,  YaHuWshuaH stood and cried out, saying, If anyone thirsts, let him come to Me and drink.  Verse 37 tells us that on the last day of the Feast of Tabernacles, which is the 21^st.

(Lev 23:32  It is a sabbath of rest to you, and you shall humble your souls in the ninth of the month at evening; from evening until evening you shall keep your sabbath.  and Eze 45:25  In the seventh month, in the fifteenth day of the month, at the feast, he shall make ready like these seven days as the sin offering, as the burnt offering, as the food offering, and as the oil. and Nehemiah 8:18 where it says "Also day by day, from the first day unto the "last day", he read in the book of the law of Elohiym. And they kept the feast "seven days"; and on the eighth day was a solemn assembly, according unto the manner. WE see here that the "LAST" day of the feast is the 21^st and NOT the 22^nd, no matter what man’s tradition says. Manner means Divine-Law. (see strong’s concordance #4941)

John 8:1 tells us that He went to the Mt. of Olives and verse 2 says that early in the morning He came again into the temple and taught (on the 22^nd shabbat) and verse 59 says that He went out of the temple and passed by. Chapter 9:1 tells of seeing the blind man as He passed by him. Verse 6 says He made clay, and verse 14 says it was the Shabbat (22^nd ) when He made the clay, which proves the 22^nd was on a Shabbat.  How could we fail to see these Shabbats always being on these set days of the Moon?

Moreover, Our Messiah was keeping Shabbats by the Heavenly lights that were created in Heaven and not by man's calendar. The Heavenly Shabbat was on the 22^nd. He, also, kept the 29^th as a Shabbat.

Paul was also using YaHuWaH's calendar after the Crucifixion in Acts 20:7 He mentions the first day of the week, which was on the second day of the Moon. (Act 20:5  Going forward, these awaited us in Troas. Act 20:6  But we sailed along after the days of Unleavened Bread from Philippi, and came to them at Troas in five days, where we stayed seven days. Act 20:7  And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.  "They sailed away from Philippi after the days of unleavened bread, 23^rd or 24^th and came unto them in Troas in five days (26^th), where they stayed seven days." (The five days was five days from the days of Unleavened Bread, not a five-day boat ride because it is only 150 mi. or less from Philippi to Troas)

The seventh day of this stay was the second day of the Moon and Paul calls this second day of the Moon, the first day of the week, and that puts the Shabbats again on the 8^th, 15^th, 22^nd, and 29^th.

Counting the 26th as the first day of Paul’s stay, the 27^th as the second, the 28^th as the third, the 29^th as the fourth, the 30^th as the fifth day, the first or New moon day as the sixth day of Paul’s stay, and the second day of the Moon is the seventh day of Paul's stay at Troas and would be the first day of the week because the new moon day is a worship day of no buying and selling and is not counted in counting out the weeks. The Scriptures calls this second day of the Moon the “first day of the week”, when they broke bread, because they only stayed seven days, and the first day of the week was the seventh day that they stayed and it was the second day of the Moon, the first workday of the week, this proves Paul kept the weekly Shabbat on the 8^th day of this 2^nd Moon, then the 15^th, 22^nd, and 29^th. 

Paul kept the Shabbat on the 22^nd day of the second month, which was the exact day and month that Moshe was commanded to keep many years earlier when the Shabbat was made known to him by these words; "it is the rest of the Holy Shabbat" and it was on the 22^nd of the moon. (Ex.- 16:23).

The 22^nd day of the moon will be a Shabbat, just as it was when Messiah made the clay on the 22^nd. (John 9:14 "And it was the Shabbat day when He made the clay, and opened his eyes.")

Solomon kept the Shabbat on the 22^nd in the 7th month. 2Ch 7:9  And in the eighth day they made a solemn assembly: for they kept the dedication of the altar seven days, and the feast seven days. 2Ch 7:10  And on the three and twentieth day of the seventh month he sent the people away into their tents, glad and merry in heart for the goodness that YaHuWaH had shewed unto David, and to Solomon, and to Israel his people.

If the feast was kept 7 days, from the 15^th – 21^st, why not send the people away on the 22^nd instead of the 23^rd ?? Was it because it was a Shabbat according to the Law/manner??

The command to keep the Shabbat is found in the Law of YaHuWaH (Torah), and to know when it is, is also found in the Law of YaHuWaH. You do not have to go outside of the Scriptures to find when the Shabbat begins and consult with man's calendar. Do we really believe a command that carried the death penalty if not obeyed would be left up to man's calendar and not the Heavenly calendar for days, years, signs, and seasons? (See Gen. 1:14)

With every Commandment there are Statutes and Judgments. The Commandments tell us what He wants us to do and the Judgments tells us what will happen if we don’t do them. The Statutes tell us how to do the Commandments. He does not tell us to do something that carries the DEATH penalty without telling us how it is to be done. We do not have to go out side the scriptures to ask someone how to do it. We have a Commandment to keep the Feast of Unleavened bread on the 15^th of the 1^st month or be cut off from YaHuWaH and the moon is the statute that shows us how to find it. The Commandment is to keep the feast, the Judgment is to be cut off if we rebel, and the moon is the Statute telling us how to do it.

The weekly Shabbat is no different and it is one of his Qodesh appointments that is listed in “Leviticus chapter 23” along with the other Holy Convocations that are found by the moon.

For example, the seventh month, tenth day of the Moon is the Day of Atonement, easy to find without a calendar, then the fifteenth day of the Moon, which is the first day of Tabernacles. If all of these Holy days of YaHuWaH can be found without going out of the Scriptures to man's calendar, then why cannot the weekly Qodesh days or Shabbats be found in the Scriptures also?

If we are accused of breaking the modern day Jewish weekly cycle, and this accusation is true, it needs breaking because; it is a man-made cycle, not found anywhere in Nature or Scripture, unlike the cycles for the year, day, and month.

And another man called Julius Caesar broke the true cycle in 46 B.C. when he had a calendar made and disregarded the Moon cycles in the calculations. He used a 30-31 day count for the months no matter what the True Moon did. Thus, changing times and Laws as prophesied by Daniel the Prophet. There is no where in scripture that teaches that the Shabbat is a continuous 1 through 7 count with no interruptions, it is not a automated type thing, but the New moon determines the count to the Shabbath as a rest each month.

 INTERNATIONAL DATE LINE

Another proof the Modern/Roman calendar can't be right is that all time keeping instruments must have a starting point. If the starting point for dates is an arbitrary earthly one, such as the International Date Line (I.D.L.) instead of the heavenly conjunctions of the greater and lessor lights. You will have Friday the sixth day of the week on one side of the line and Saturday the seventh day of the week on the other side, and both sides of the line are in the same evening and morning.

It would be preparation day as the evening arrives on one side of the line, and the Shabbat day on the other side, a whole day apart. Then when one side of the line keeps the Shabbat and the other side keeps the preparation, the next day the other side of the line will keep it's Shabbat as the evening begins and the Shabbat will be over on the other side of the street at the same evening and they will go back to work on Sunday. One side will be working and the other keeping the Shabbat. Ask yourself; can the day be Qodesh on one side of the street and not on the other??? Only with man's calendar does this happen.

You do not have this problem with the Heavenly calendar of YaHuWaH because the starting point is in Heaven. For example, if both sides of the I.D.L. are looking at the moon and count six workdays and rest on the seventh, then as it gets dark, both sides will be keeping the same day; and both sides will be Qodesh to YaHuWaH.

Let us imagine the I.DL. running through Israel. Now, imagine Israelites camping on either side of the line. On one side, it will be the Shabbat day and on the other, it will be the preparation day. YaHuWuH does not work like that, because He is not the author of confusion. The Shabbat is the Shabbat for all His people when the evening starts. Can you imagine the day being Qodesh on one side of the camp and not the other???

Now, let us examine the currently accepted seven-day cycle. People Assume the weeks are Solar, when in fact they are Lunar. The Scriptures never mention a seven-day cycle. It is more a pattern of rest after six workdays, and the New moon is not one of the six work days. To prove the cycle wrong all one has to do is think. The earth is said to spin around once every twenty-four hours, causing a cycle. If someone were to walk east toward the sun while someone else stayed still, then the one walking would meet the sun earlier and earlier each day than the one sitting still. The one walking east would gradually gain time until they get 10 hours, 15 hours, and 24 hours ahead of the ones sitting still, a full cycle ahead.

Now if the one walking travels around the Earth, back to where the one standing still is, he will have gained one whole day, or cycle, because he made an extra cycle around the Earth while the other sat still and waited each day for the sun to rise. The traveler actually gained a sunrise at the end of the journey around the Earth, even if it took twenty years to complete.

This is a fact that cannot be denied. Now, given this fact, people keeping the earth's cycle by an earthly calendar that was introduced by Julius Cesar and it’s Modern I.D.L., have serious problems. If half of a group of people decides to go into the world to evangelize, and they migrate around the world keeping the seven-day cycle, when they meet up with the other half of the tribe twenty years later, or their descendants 2,000 years later, they would be one day apart in their Shabbat keeping, even though they have the same calendar and neither missed a beat on the seven-day so-called cycle.

Would you expect the travelers to go back around the world to get on the same day as the others? Or, would you expect them to deny the cycle of six workdays counting the New moon as one of them and just get back with the other half by losing a day and change the cycle they kept the last twenty years, or their ancestors did for the last 2,000 years?

If someone left Israel and traveled east around the world and came again from the west, they would be keeping the Shabbat a day ahead of the ones that stayed. This would not have been noticed if everyone in Israel had migrated around the world and came back because they were keeping the seven-day cycle and no one could tell them they were in another day, and both days could not be the day that YaHuWaH rested in the beginning.

You can prove all this by picturing two people on a merry-go-round, which would represent the Earth spinning and someone counting each time they came around. This counting person represents the sun. Now, if one person is sitting on the merry-go-round and the other walks toward the way they are spinning, the one walking will see and pass the person watching and counting, before the one sitting. The one walking sees the counter sooner and sooner and when the one walking gets back to where the one is sitting; the one walking will have been counted one more time as they passed the counter, which is representing the sun, in the same way as people migrate around the Earth. By keeping this cycle and this calendar; it is possible for 3 people to keep 3 different days as the Shabbat, and all be right according to the so-called Modern/Roman man made cycle. This is not so with the moon and the true cycles. The way you get 3 different Shabbats is if one went east and another west and the other stood still, one would gain a day the other would lose a day or revolution and the one would stay the same, making 3 different Shabbats.

People's minds are so conditioned to a seven-day weekly cycles, in the stead of the yearly cycle of 365 and 1/4 days broken by intermissions called Shabbats; they are worship days along with the New moon worship days. The year of 365 1/4 days which is broken up with days, or worship with no buying and selling.

The new moon is a worship day of no buying and selling but it is not a complete intermission/Shabbat. We have scripture where they traveled on that day. Moshe was commanded to set up the tabernacle on that day, it is the dark beginning of the month when Moshe reared up the tabernacle on earth, being a type or pattern of the dark beginning when YaHuWaH reared up his tabernacle in heaven and created heaven and earth.  Moshe was commanded to do the very same that YaHuWaH showed him in the Mount. Exo 40:1  And YaHuWaH spoke to Moshe, saying, Exo 40:2  On the first day of the month, on the first of the month, you shall raise up the tent of the tabernacle of the congregation.

Both Tabernacles were reared up on the dark New moon day or Rosh Chodesh (the Qodesh head or beginning). Therefore, the building of the Heavenly Tabernacle in the darkness and the repeat rebuilding days of the New moon from Conjunction area are parallel. This is the evidence that is needed in order to establish that Rosh Chodesh is reckoned from the evidence of the first sliver of a New moon, and not from the full moon as some have put forth. We also know that the rebuilding period for the moon can be up to about two and one half days.

YaHuWaH did rest the seventh day, or after the six workdays, but from the beginning it was the Eighth SEQUENCE OF EVENTS that He rested.  YaHuWaH created the Heaven and the Earth, end of conjunction of all things contained in Him creation being created out of and from the place of the Olam haba.  This was Before He made things on the earth on those six days. Everything was dark on that day, and it is a worship day before the first workday of the week just as in the beginning at creation when the Sons of YaHuWaH shouted (shouting and or trumpeting) for joy and applauded His handy work. Job 38:6  On what were its bases sunk? Or who cast its cornerstone, Job 38:7  when the morning stars sang together, and all the sons of Elohiym shouted for joy?  

The Scripture teaches that they were without form and void and darkness was upon the face of the deep/waters. All this was before the first work day. Then the Ruach of YaHuWaH moved upon the face of the waters, and said, "Let there be light," but the heaven and earth was already here “before” He divided the light, (which He calls day) from the darkness, (which He calls night), then the evening and morning were the first workday, but before that, there was a dark earth and a dark Heaven with a dark moon in it, and as it is called in "With beginning" (Bo Reshiyth).

The first day on Creation would represent a type of the first work day and the first light from darkness; hence the first day after the first sliver. The first day would also represent a type of Equinox, more specifically a vernal equinox. Elohiym always was in the Olam haba (the place where He was before Creation, a timeless place); The Word was Him and was with Him, the Light, or for better reference the first sliver of light as a type of Rosh Chodesh ( The bringing forth of the word from conjunction with Him). In other words the very 1^st work day in creation could have been the 1^st Work Day of the year, the 1^st work day of the Month or moon, And the 1^st work day of the Week, and NOT the first work day of the week ONLY as some teach; hence Bo reyshiyth, translated as “with beginning”.

Day two the second work day. Day three the third work day.

The fourth day - the fourth work day, the day of the appointing of the moon and the sun, the moon, three days before first quarter. Remember you had evening and morning, evening and morning, evening and morning, before day four. You also had light, green things, night and day, creation of the Heavens, etc. before He made/appointed the sun and moon to rule and for the calendar. If the 4th work day of the week was also the 4th work day of the month, then the 7^th day would be after the six work days and the 8th day of the month. So one can see there should have been a dark New moon before the 1^st work day in the beginning when the heavens were dark. And even if there was not a dark New moon before the 1st work day, there would be one in the 2nd month in creation.

The fifth day was the fifth work day. The sixth day - the sixth work day, and the creation of man. Then the Shabbat, this would be a type of first quarter.

Nowhere in the scriptures does it say YaHuWaH created (Bara) the Heavens and the Earth in six days. It does say for in six days YaHuWaH made (yasar) Heaven and Earth. (See Exodus 20:11; Exo 20:11  For in six days YaHuWaH  made the heavens and the earth, the sea, and all which is in them, and He rested on the seventh day; on account of this YaHuWaH blessed the sabbath day and sanctified it. )

The period of days between the last sliver of moon light and the rebuilding to the first sliver of New moon light can vary between one and two and one half days. This therefore, breaks up the so-called continuous cycle of sevens of man’s calendar.

The same Hebrew word for in the beginning of your months is the same Hebrew word for in the beginning when YaHuWaH created the heavens and earth or set up his tabernacle (Num 28:11 almost the same root; Num 28:11  And in the beginnings⁷²¹⁸ of your months²³²⁰ ye shall offer⁷¹²⁶ a burnt offering⁵⁹³⁰ unto YaHuWaH;³⁰⁶⁸ two⁸¹⁴⁷ young^{1121, 1241} bullocks,⁶⁴⁹⁹ and one²⁵⁹ ram,³⁵² seven⁷⁶⁵¹ lambs³⁵³² of the first¹¹²¹ year⁸¹⁴¹ without spot;⁸⁵⁴⁹ ; Deu 11:12 is exact same root; Deu 11:12  A land⁷⁷⁶ which⁸³⁴ YaHuWaH³⁰⁶⁸ thy Elohiym⁴³⁰ careth¹⁸⁷⁵ for the eyes⁵⁸⁶⁹ of YaHuWaH³⁰⁶⁸ thy Elohiym⁴³⁰ are always⁸⁵⁴⁸ upon it, from the beginning^{4480, 7225} of the year⁸¹⁴¹ even unto⁵⁷⁰⁴ the end³¹⁹ of the year.⁸¹⁴¹ ).  It is not a complete rest but it is a day of worship with no buying and selling, therefore it is not one of the six ordinary workdays of the week. Ezekial 46:1 “the gate of YaHuWaH’s house is to be shut the six workdays of the week but is to be opened on the Shabbat and day of the New moon”

We are commanded to blow the Chatsotserah (silver trumpets) in the “beginning” of our months (Num 10:10  And in the day of your gladness, and in your appointed times, and in your new moons, you shall blow the Chatsotserah-trumpets over your burnt offerings, and over the sacrifices of your peace offerings. And they shall be to you for a memorial before your Elohiym. I am YaHuWaH your Elohiym. ) and we are also commanded to blow the Chatsotserah and Shofars on the Shabbat which is a miqra (Qodesh assembly) which is AFTER six days of NOT blowing the Chatsotserah. It is a fact that the Chataotserah and Shofars are to be blown on these days throughout the 365 and 1/4 days each year but NOT on the six ordinary workdays as Ezekiel 46:1 proves.  The Chatsotserah (silver trumpets) are only to be blown on the special days that YaHuWaH made special such as New Moon, Shabbats, and the different feast days throughout the 365 and 1/4 day year.

The bottom line is, the cycle of the 365 1/4 work day year is interrupted with worship days of YaHuWaH. This interrupts what most people call a weekly cycle (seven day cycle), but the intermission worship day (Rosh Chodesh) is not of the cycle. Roah Chodesh followed by a count of six workdays then worship (sabbath) is a pattern and not a cycle; no more than the Roman eight day week that was a cycle every 8 days before they adopted this seven day so-called cycle.

It has also been brought up by some that 12 months x 30 days = 360, and this may well have been so before the flood. However, for there to be dew to water the ground and no rain, the rotational period of the earth would have had to have been faster. Then after the flood, rain occurred because the moisture had risen up higher into the atmosphere because the rotational period had changed to 365 ¼ days, thereby decreasing gravity and allowing for more breakup in the clouds and rain. The second Adar is added to compensate for an accumulation of several years of the extra 5 ¼ days; this did not however change the pattern of the Shabbat.

POSTPONEMENTS

Did you know that there was no such thing as Postponements of Holy days for over four thousand years? What brought them on? A man named Heliel set up rules for postponements around the time the week was divorced from the moon, and instead of the Shabbat coming at the end of a lunar week, a solar month and solar week was adopted which paid no attention to the moon. Guess what? The Shabbats then collided with New moons, The Day of Atonement, etc. so man took it on himself to add Postponements to keep certain days from falling next to or on certain other days, which will never happen on the true calendar. This alone proves the Shabbats were changed, because it is confusion for a commanded no work day to fall on a commanded work day such as the day of killing and preparing the Passover lamb etc.

One can see that we have been following the blind Jewish leaders in keeping the tradition of men by observing the Shabbat from Friday evening to Saturday evening as I done fore many years. This is the fact that cannot be denied.

One more point to end with. The Jews of today use Tishri 1 as the beginning of the new year, which is the chronological and or social calendar. True, Tishri day one started with the creation and the chronology of time. However the Religious new year starts on Aviv one, which is how the new year was to be reckoned after the Exodus and the first passover. So the Jews have changed the new year as well as the lunar shabbat.

****That should end the debate for the honest hearted, and those not desiring to be contentious.****

Below is a chart of about how the year is laid out as a pattern and not a cycle:

 MORE FACTS

Another pinpointed Shabbat is in John 5:9 (compare verses 1, 4, and 9). The Shabbat in verse nine is the same day as the Feast in verse one. The second day of the New moon is the first workday proving the New moon was not counted when counting out the week and the Shabbat was on the 8^th, 15^th, 22^nd, and 29^th of the moon. Joh 5:1  After these things, there was a feast of the Jews, and YaHuWshuwaH went up to Jerusalem. Joh 5:2  And at Jerusalem is a pool at the Sheep Gate which is called in Hebrew, Bethesda, having five porches. Joh 5:3  In these was a great multitude of the infirm lying, blind ones, lame ones, withered ones, awaiting the stirring of the water. Joh 5:4  For an angel at a certain time descended in the pool and agitated the water. Then the one first entering after the agitation of the water became well, whatever disease he was held by. Joh 5:5  But a certain man was there, being in infirmity thirty eight years. Joh 5:6  Seeing him lying, and knowing that he had already spent much time, YaHuWshuwaH said to him, Do you desire to become well? Joh 5:7  The infirm one answered Him, YaHuWaH, I do not have a man, that when the water is agitated he may throw me into the pool; but while I am coming, another goes down before me. Joh 5:8 YaHuWshuwaH said to him, Rise up, Take up your cot and walk! Joh 5:9  And instantly the man became well, and took up his cot and walked. And it was a sabbath that day.

 There are other places like Numbers 29:12-39 where Holy Convocations are on the 15^th and 22^nd and there is no mention of other intermissions through the eight-day count and they were told specifically what to offer on each day of the 7 days. The 15^th and the 22^nd would have to be the weekly Shabbats every year in the seventh moon and can only be found by the moon. You could say it just happened to land on these days, but the Scripture teaches that in every seventh moon of the year, the 15^th and 22^nd are Holy Convocation days every year and there is no mention of a Shabbat in-between them. He has commanded a seven-day week in the seventh moon. Further, how can another Roman week start in the middle of YaHuWaH's commanded week? Confusion, Yes!

Another point of confusion are the words 765 and 2150 in Strong’s. It is Seb the root from which we get sabbaton in the Greek. Therefore this is translated wrong to coverup that it that sabbath-breaking was not to be inclided in the rest of the list of the command here. 1Timothy 1:9  Knowing¹⁴⁹² this,⁵¹²⁴ that³⁷⁵⁴ the law³⁵⁵¹ is not³⁷⁵⁶ made²⁷⁴⁹ for a righteous man,¹³⁴² but¹¹⁶¹ for the lawless⁴⁵⁹ and²⁵³² disobedient,⁵⁰⁶ for the sabbath-breakers⁷⁶⁵ and²⁵³² for sinners,²⁶⁸ for unholy⁴⁶² and²⁵³² profane,⁹⁵² for murderers of fathers³⁹⁶⁴ and²⁵³² murderers of mothers,³³⁸⁹ for manslayers,⁴⁰⁹ .

Sabbath-keeping was further covered up here 1Timothy 3:16  And²⁵³² without controversy³⁶⁷² great³¹⁷³ is²⁰⁷⁶ the³⁵⁸⁸ mystery³⁴⁶⁶ of Sabbath-keeping:²¹⁵⁰ Elohiym²³¹⁶ was manifest⁵³¹⁹ in¹⁷²² the flesh,⁴⁵⁶¹ justified¹³⁴⁴ in¹⁷²² the Spirit,⁴¹⁵¹ seen³⁷⁰⁰ of angels,³² preached²⁷⁸⁴ unto¹⁷²² the Gentiles,¹⁴⁸⁴ believed on⁴¹⁰⁰ in¹⁷²² the world,²⁸⁸⁹ received up³⁵³ into¹⁷²² glory.¹³⁹¹

 ESTER

We also have Ester chapter nine to prove, they kept the 15^th for a rest day, making the second day of the month the first workday of the week, and proves the New moon was not counted, and the Shabbats were on the 8^th, 15^th, 22^nd, and 29^th in the twelfth moon or month. Notice in the chapter that the 13^th and 14^th were the days they were victorious, but not the 15^th. They kept the 14^th alone, with the 15^th yearly, every twelfth moon. Why not the 13^th and 14^th instead of the 14^th and 15^th?? Could it be they wanted to keep 2 days instead of three? So being that the 15^th was already a Shabbat they chose to keep the 14^th and the 15^th instead of the 13^th, 14^th and 15^th?

Did you know that they were commanded to remember the Shabbat day because He brought them out of Mitzrayim's bondage with a mighty hand, and it was on the 15^th when He gave them an intermission (rest)? Compare Deut. 5:15 and Num. 33:3.

  SABBATH ON 15TH TWO MOONS IN A ROW

Watch this, if the Shabbat was on the 15th in the first moon when they were delivered from Mitzrayim, (Deut. 5:15 ) and again on the 15th in the second moon (Ex.16th chapter), it would be impossible to use the Roman Calendar count which counts the New moon as one of the six workdays, and have the weekly Shabbat on the 15th, two moons in a row. It would fall on the 14th in the 2nd month by man's calendar. Do the math.

Ex. 19:1, 2 teaches that the Shabbat was also on the 15th in the third moon, making three moons in a row that the Shabbat was on the 15th, which is impossible with man's calendar. Ex. 19:1 says in the third moon, when "the children of Israel were gone forth out of the land of Mitzrayim, the same day came they into the wilderness of Sinai, notice the phrase "same day" is talking about the same day that they went forth out of Mitzrayim. (16th) "For they were departed from Rephidim, and were come to the desert of Sinai." Notice also the phrase, "For they were departed from Rephidim." Did you know the word Rephidim means “rest” and is a few miles from the Mount? (See Smith's bible dictionary)

They rested in Rephidim on the 15^th for Shabbat and when it was over on the 16^th they came to the Mount. Verse 1 says it was on the same day that they went forth out of Mitzrayim that they came to the mount; this makes three Shabbats in a row on the 15th. (The Book Of Jubilees Ch.1-v-1 also says "Moshe came to the mount on the 16th day of the 3rd month") Which is the same day [of the lunar cycle] that they actually went forth out of Mitzrayim.

Now what day did they actually go forth out of Mitzrayim? We know they were delivered from their burdens and given rest on the fifteenth day of the 1st moon from the reading of Psalm. 81:3-6. "Blow up the trumpet in the Full moon on your solemn Feast day. I removed his shoulders from the burdens and his hands from the pots." This was on the 15th day of the moon (Shabbat) that this happened; just as Deut. 5:15 says that YaHuWaH thy mighty one commands you to keep the Shabbat day, because He gave them rest on that Shabbat day in the first moon. (and we know that Ex-16th chapter teaches the Shabbat was on the 15th in the second month also) THIS ALONE PROVES LUNAR WEEKS AND Shabbats, because it is impossible to have two Shabbats in a row on the 15th with the Roman Calendar.

Now, they were delivered on the 15th, (or thrust out and departed from Rhameses), but they actually left Mitzrayim on the beginning of the 16th, which was the morrow after the Passover, when they went forth because the Mitzrayimites were burying there first-born. This was the self-same day that Moshe came to the Mount (16th), after they had departed from Rephidim, or rest, which was on the 15th, that they rested in Rephidim.

The Mitzrayimites' first born, which were killed about midnight on the 15th, were not being buried at daylight on the 15th, because that is too soon and when they went forth, Mitzrayim was burying their dead. (And they departed from Rhameses in the first month, on the fifteenth day of the first month; on the morrow after the Passover the children of Israel went out with an high hand in the sight of all the Mitzrayimites. For the Mitzrayimites buried all their firstborn, which YaHuWaH had smitten among them: - Numbers 33:3,4 and Deuteronomy 16:1) they went out by night (16th) "(Observe the month of Abib, and keep the Passover unto YaHuWaH thy mighty one: for in the month of Abib YaHuWaH thy mighty one brought thee forth out of Mitzrayim by night.-"

JOSHUA

     Also Josh. 5:10-12 compared with Lev. 23:11 puts the Shabbat on the 8^th, 15^th, 22^nd, and 29^th of each moon and proves again the New moon day was not counted as one of the six workdays of the week as Ezek-46:1 says. The morrow after Shabbat (16th), the Priest waved the sheaf, and then was allowed to eat parched corn. Some try to say that the 14^th was the Shabbat in Joshua, chapter 5, but if that were so, then counting backwards the seventh day of that moon would also be a Shabbat. But if you look at Joshua 1:11, Joshua commands the officers to pass through the host and commands the people to "prepare victuals, for in three days you shall pass over this Jordan." Now, this had to be the seventh day of the moon because they passed over the Jordan on the tenth day of that moon. (Josh. 4:19) This proves the 14^th was not a Shabbat.

They would not command the people to prepare food on the Shabbat, which proves the seventh day of that month was not the Shabbat and therefore, the 14th was not either. The eighth day was the Shabbat then 7 days later, the 15th. You can mathematically prove the 14th was not a Shabbat by counting day cycles from the pinpointed Shabbat, in the 16th chapter of Exodus through the forty years that they were in the wilderness; you will find that the 14th was not the Shabbat at the end of forty years when they came into the land. This alone disproves the Modern/Roman calendar.

  JUBILEES PROVES CYCLE OF SEVEN IS NOT TRUE

The year of Jubilees breaks the cycle of six years of SOWING then rest, with two back-to-back land rests on the 49th and 50th year, same as the new Moon breaks up the cycle of the six workdays with two back-to-back worship days at the end of the month. On the last Shabbat of the month and the day of the new moon are worship days. (Ezechel 46: 1) “The gates of YaHuWaH’s house are to be shut the six working days of the week, and opened on the Shabbat “and” the day of the new moon.”

EXAMPLE:  The land is sown for six years and allowed to rest the seventh year but after 7 seven year land rests (49 years) you have another rest on the 50th year which breaks the cycle of six- rest, six- rest, ETC. Since on the seventh six- rest, you have six- “rest rest” counting the 49th and 50th year rest which broke up the cycle of six- rest with two back-to-back rests. This is an absolute. The cycle of six sowing then rest is broken up by a double rest at the end of the 49th year. The same is true when the new moon worship day. The gates of the of YaHuWaH’s house is to be shut the six working days of the week, and opened on the Shabbat “and” the day of the new moon. (Ezechel 46:1) this puts two worship days in a row and that is why the Shabbats are always on the 8^th, 15^th , 22^nd , and 29^th of the moon, because the work week begins after the New moon or Shabbats. This also is an absolute. In other words if the new moon is not an ordinary work day of the week in which you can “buy and sale” (Amos 8:5) and do all your work, then you will only have “five” days once a month where you can buy and sell and do all your work, and we know the Scripture teaches that we have “six” days to labor and do all our work. The same is true with the 50^th year Jubilees. If you count the 50^th year as the first year to the next Jubilees, you will only have “five” years of sowing the land in the first seven years and at the end of 50 years, you will have 99 years in the two 50 year Jubilees instead of 100 years. (Do the math) two Jubilees of 50 years is 100 years. Another absolute. All because in our minds we think the cycle of “six sowing one rest” should not be interrupted even though YaHuWaH breaks it up with two land rest in a row, same as He breaks up the ordinary workdays each month with “two” worship days in a row instead of one, which man disagrees with. This is YaHuWaH’s doing and it is marvelous in our eyes.

JOSEPHUS

The historian Josephus records Shabbats that can be pinpointed and they are on the 8^th, 15^th, 22^nd, and 29^th and the New moon was not counted as one of the six workdays. The Roman's saw that the Jews, on the Shabbat, did not fight unless attacked. They moved their engines and battering rams up to the walls on the Shabbat day, which otherwise they could not do, and on the next day, they battered the city. Josephus records that the 23rd was the “next day” after the Shabbat when the Romans battered them, or the day after the Shabbat when they had everything in place. (See page 369. Antiquities of the Jews Book 14, Chapter 4:3 and footnote on page 370).

PHILO

Philo a very influential Jew who lived at the same time the Savior did, and he kept the weeks and Shabbats by the moon, he said you have a full moon at the end of the 2nd week, which proves that the Jews in our Messiah’s time knew that the weeks were by the moon. See Preliminary Studies page 313, ch 19. (106).

In Philo's writings, he records that the feast of Unleavened Bread alone with the Feast of Tabernacles, were assigned to the weekly Shabbat day, which BOTH ARE on the 15^th / Shabbat. Philo knew the 15^th was a weekly Shabbat day, which began both of these Feasts of YaHuWaH, which lasts seven days. See Philo page 532 xxx (161) Philo knew the Israelites were given rest on the 15^th from Mitzrayim's bondage and the Feasts in the 1^st and 7^th months have to do with their deliverance form Mitzrayim's bondage on the 15^th, a Shabbat and these two feast were assigned to the weekly 7^th day (15^th) according to Philo who lived in the days of our Messiah, These are memorial days, which began these two festival weeks.

Although, Philo never came right out and said the seventh day is by the moon and is counted from the New moon; he had no need to, especially if it was common knowledge at this time. He did say "the fourth commandment has reference to the sacred seventh day, that it may be passed in a sacred and Holy manner. Now, some states keep the Holy festival only once in the month, counting from the New moon, as a day sacred to YaHuWaH: but the nation of the Jews keep every seventh day regularly, after each interval of six workdays." (Counting from the New moon). Philo page 526 xx (96).

At least counting from the New moon for the Shabbat is nothing new and Philo acknowledges that some were keeping it ONLY once a month and they found it by counting from the New moon.

Again, Philo mentions the moon with the seventh day. On page 26 (iv) (8) "Again, the periodical changes of the moon, takes place according to the number seven, that star having the greatest sympathy with the things on Earth. And the changes which the moon works in the air, it perfects chiefly in accordance with its own configurations on each "seventh day."

If Philo, which lived before during and twenty years after the time of the Messiah, is saying what I believe he is saying; it is not out of harmony with the Scriptures or other history.

 AARON AND HIS SONS

Aaron and his sons were sanctified for seven days, which began on a New moon, and on the eighth day, there was an assembly (Moed) of the congregation. The point being that during these seven days, they were not to go out the door of the Tabernacle for seven days and nights. Leviticus 8:34, 35.

No calendar Shabbat or assembly could disrupt these seven days that they were being sanctified in the tabernacle. It was from the New moon until the seventh day. On the Shabbat, the 8th day, which was the seventh day after six workdays, they assembled the congregation and not before. This proves the Assembly or Holy convocations were on the 8th, 15^th, 22^nd and 29^th.

In Ex.40:1, YaHuWaH spoke to Moshe saying on the first day of the first moon thou shall set up the Tabernacle of the congregation." In addition, in Ex. 40:12-15, Moshe was commanded to anoint Aaron and his sons and to put them in Holy garments, and verse 17 says, "And it came to pass in the first moon in the second year on the first day of the moon that the Tabernacle was reared up." Here again the First Moon of the First month is the pattern of the First week of Genesis, all things coming forth out of the darkness represented as a coming forth from conjunction.

Lev.8:3 says that Moshe was told to gather the congregation (on the New moon) and in verses 6-13, Moshe brought Aaron and sons and put the Holy garments on them and anointed the Tabernacle alone with Aaron and his sons as commanded. In verse 33 they were commanded not to go out of the Tabernacle for seven days, but on the eighth day (Shabbat) YaHuWaH appeared unto them. (Lev. 9:15, 23) By these verses you can pinpoint that they begin their sanctifying for the 7 days and the 8^th was the assembly of the congregation, on the New moon. This puts the Shabbats on the 8^th, 15^th, 22^nd, and 29^th proving the New moon day is not counted as one of the workdays to get to the first Shabbats. When people were set apart for cleansing, such as a leper, or when the temple was dedicated, it began on the Intermissions (Rosh Chodesh) or Shabbat just as did the sanctification of Aaron and sons.

SOLOMON

For example, in II Chr 7:8 it says also at the same time Solomon kept the feast seven days, the Feast of Tabernacles (15^th - 21^st ). Verse 9 says that on the eighth day (22^nd) Shabbat they made a solemn assembly for they kept the dedication of the altar seven days, (8^th - 14^th) and the Feast seven days (15^th - 21^st).  If you count backwards you will see that the dedication of the Altar began on the 8^th. Verse 10 goes on to say that on the 23^rd, He sent the people away. Why didn't He send them away on the 22^nd? Could it be that the 22^nd was a

Shabbat?? When you count from Shabbat to Shabbat, there are eight days.

The day of rebuilding can be a two-day Miqra, approximately every other moon. (I Sam. 20:5 - 27).

THE LAW OF THE LEPER

     Lev. 14:2-10 is the law of the leper. In the day of his cleansing, he shall be brought unto the priest (on the Shabbat). It goes on to tell how he is to shave his head and beard and wash his clothes on the seventh day and on the eighth day (Shabbat) offer sacrifice. The point being that if the count for the seventh day began anywhere or on any other day except intermission, the leper would sometimes have to do his laundry on a Shabbat.

The reason this seventh day is not a weekly Shabbat is because it is not the eighth day from showing himself to the Priest, which was on the Shabbat, and it was not the seventh day after six workdays. Therefore this seventh day was actually the sixth workday of the week that he washed clothes.

  EIGHTH DAY

The eighth day is many times synonymous with the Shabbat day. He said unto them that you circumcise a man on the Shabbat day so that the Law of Moshe be fulfilled. Well the law says to circumcise on the eighth day. What better day to enter this covenant than on the Shabbat day? (Gen.17:13) The Shabbat and eighth day is sometimes synonymous.

I have pinpointed weekly Shabbats by the moon on the 8^th, 15^th, 22^nd, and 29^th, and I have shown where they were keeping the Shabbats this way before the law, (Exodus chapter 16), at the time of the law, (II Chron.7:9) before the crucifixion (John 9:14), during crucifixion (Luke 23:56) and after crucifixion (Acts 20:6&7) even up to the Historian Josephus. And we are keeping them that way now, and I showed where we will be keeping them that way in the future. Isa. 66:23.

Proof that all days are counted by the Moon, Even the weekly Shabbat day.

The fact is the weekly Shabbat was the only Appointment at that time; it was years later when they were delivered from Mitzrayim's bondage (on the 15^th Shabbat.) And they were commanded to keep the Shabbat day (15^th) in the 1^st month because they were delivered from Mitzrayim bondage on the 15^th day of the 1^st month. (Deut. 5:15 and Num. 33:3) It was a feast for seven days.

All days that He designates as worship days are Appointment days, and are special days, not ordinary days. The New moon day, every month, is a worship day (Appointment). (Eze. 46:2, Isa. 66:23, Num. 10:1-10, Num. 28:11-14, Num. 29:1, Amos 8:5) Every New moon (month) is positively a worship day appointment (special day) and it is by the Word of YaHuWaH in this world and the world to come, and all flesh will worship Him on this day, and not off somewhere working. (Isa.66:23)

Others, He calls Sabbatones, but they have the same meaning as Shabbat from the word means intermission. (See concordance) Weekly Shabbats are called Sabbatones in (Lev. 23:3, Ex. 31:15, Ex. 16:23 - look up the word "rest" in these verses.)

Example; Solomon began to build the House on the 2^nd day of the moon (1^st workday of the week). (II Chronicles 3:2) If every place in the entire Scriptures the six workdays were found by the moon, wouldn't the seventh or next day be by the moon also?

Now, to add to the list of worship days and changing His Appointments with a man made count or calendar is no less than blasphemy. (Daniel 7:25).

The New moon days are specified as worship days. (Ez. 46:2, Is a. 66:23, Num.10:1-10, Num. 28:11-14, Num. 29:1) We have the Feast of Weeks (or Pentecost) which is fifty days after the seventh Shabbat complete; it is a Holy Convocation or worship day according to the instructions of the Father. Now Pentecost was after Moshe had fasted forty days and nights, and Aaron proclaimed it and it was the same day the law was given to Moshe, and it was at the end of the forty days and nights, which would be exactly fifty days from the seventh Shabbat.

Weeks are counted from time sickle is put to corn. (The morrow after the first Shabbat Lev. 23:11 and Deut. 16:9) Now 50 days are counted from the morrow after the seventh Shabbat is complete (Lev. 23:16) and (Ex. 32:5) (see the section on the true count to Pentecost, which proves Pentecost is in the fourth moon not the third.)

Here are some scriptures which prove the new moon and Shabbats are different from ordinary work days.

Daily Offerings (Numbers 28:3-8): two lambs of the first year, tenth ephah of flour mingled with oil, drink offering (1/4 hin per lamb) Weekly Shabbat Offerings (Numbers 28:9,10): two lambs of the first year, 2 tenths ephah of flour mingled with oil, drink offering (plus the daily offerings) New Moon Offerings (Numbers 28:11-15): two young bulls, one ram, seven lambs of the first year, 3 tenth-measures of flour mingled with oil per bull, two tenth-measures of flour mingled with oil with the ram, several tenth measures of flour mingled with oil for each lamb, drink offerings (half hin per bull, one-third hin for ram, and one-fourth hin per lamb), one kid of the goats (plus the daily offerings)

The trumpets (shouts) began sounding before light at creation (Dark moon) (See Job 38:7) The Father asks Job questions concerning creation, "Where were you when the sons (angelic beings) of YaHuWaH shouted or trumpeted for joy?" The angels began shouting for joy at the creation before He worked on it for six days; we need to keep this memorial to commemorate the dark beginning (creation) each moon. Then the next day is the first workday, the same as the first workday after the beginning at creation or dark creation, WAS THE 1ST WORK DAY OF THE WEEK.

Then, the seventh day would be the eighth day from the beginning or darkness. The new Heaven and new Earth will also have a beginning or New moon, Isa. 66:23, "from one New moon to another and one Shabbat to another, all flesh will worship". It will start with a New moon then six workdays, then rest on the seventh, which is the eighth day from the New moon or beginning (worship day) then six more workdays then 15^th is a Shabbat and so on. The 1^st day of the New Heaven and New Earth will be both the 1^st day of the year and the 1^st day of the month, and the 2^nd day of the month will be the 1^st work day of the week.

If we believe the New Earth has a beginning and the first day will be the first day of the moon (New moon), and it will be the first day of the year and on this first day they will be shouting for joy (blowing of trumpets). It will be a Holy Convocation (worship day). Then, the next six days, will be work days, and we know the next day will be a Shabbat (eighth day intermission). If the New Heaven and Earth has a beginning on New moon and it is the first day of the New Creation, then how is it so hard to believe the old Heavens and the Earth did not start the same way? _ Dark, then six workdays, then rest on the seventh, being the eighth from the dark.

There are not six workdays in the seventh moon from the eleventh through the fifteenth, because He made the tenth day a Shabbat, just like the weekly Shabbat except no eating,  it is a worship day not a workday and you are not to count it as one of the six ordinary workdays in your count for intermissions.

The fifty-year Jubilee Appointment would be by the Sun. The monthly Appointment by the moon, and there are four weekly Appointments in every moon.

Deut.5:12-15 says that the Israelites were to remember the Shabbat day because they were delivered from Mitzrayim's bondage and it was on the 15^th and Num. 33:3 teaches it was on a Shabbat or the 15^th, that they were delivered. Psalm. 81:3 teaches it was the 15th and the Hebrew "time appointed" means Full moon, and a Solemn Feast day.

 FACTS ABOUT THE SABBATHS BEING ON THE 15TH

Fact # 1 Everywhere the Shabbat is pinpointed in the Scriptures; the 15^th is one of them, like in chapter 16 of Exodus; the Shabbat was on the 15^th in the second moon after they left Mitzrayim.

Fact #2 The Shabbat was on the 15^th in the first moon when the children of Israel were delivered from Mitzrayim's bondage. Deut.5:15 and Num. 33:3 and on the 15^th in the 2^nd month, Ex 16, this should end the debate about keeping the Shabbat every seven days regardless of the New moon. Because, it is impossible to have the Shabbat on the 15^th two moons in a row, unless you are keeping the Shabbats by the moon. It is impossible on a Roman calendar because it will count the New moon as an ordinary workday and put the Shabbat on the 14^th instead of the 15^th. Julius Cesar booted the moon out of the Roman calendar.

No one denies the Shabbat was on the 15^th in the second moon (Ex. 16), but let us look at some scripture which proves the Shabbat is on the 15^th in the first moon also, which kills the calendar count doctrine.

You can pinpoint 17 separate months the Shabbat appears in the Scriptures and the 15^th is one of them every time, without exception. The first moon, when they left Mitzrayim was on the 15^th, that day they actually got rest from Mitzrayim bondage. Deut. 5:15 says "and remember that thou wast a servant in the land of Mitzrayim, and that thy mighty One brought thee out (15^th) thence through a mighty hand and by a stretched out arm: therefore thy mighty one commanded thee to keep the Shabbat day."

Now ask yourself, what did being delivered from Mitzrayim bondage have to do with the Shabbat day? Unless, it was on the 15^th, and a Shabbat.

They were commanded to keep the Shabbat day because they were delivered from Mitzrayim bondage on the Shabbat day, which was the 15^th. (See Num. 33:3) Just as in the Creation Week, YaHuWaH rested on the Shabbat day. It is a Memorial Day of rest. He now commanded the children of Israel to keep the Shabbat day as a memorial of the deliverance that took place on the 15^th, when He gave them rest and the rest that He gave them on both accounts were on the Shabbat day. (See Psm. 81:3-6)

It teaches to blow the trumpet in the New moon and the Full moon (15^th) on our Solemn Feast day (15^th). "For this was a statute for Israel and a law of the Deity of Jacob." This He ordained in Joseph (and I believe that Joseph taught Mitzrayim the true Shabbats of YaHuWaH and had the power to see they were carried out and no one worked on the fifteenth day (Full moon) until another Pharaoh arose, who knew not Joseph. Verse 6 says "I removed his shoulder from the burden: and his hands were delivered from the pots." (He gave them rest on the 15^th, a Full moon Shabbat, also Num. 33:3 says that they departed from Rhamses in the first moon on the fifteenth day. Therefore, YaHuWaH commanded them to keep the Shabbat day because He gave them rest on that day. (Deut. 5:15) Just as He rested on the seventh day at creation and that is another reason to remember the Shabbat day.

More evidence that the 15^th was a Shabbat in the first moon is if you count back through the plagues (three days of darkness, locus, hail, etc.) seven days you'll find the father YaHuWaH called the eighth day of that moon a Moed (or appointment) the same word used for weekly Shabbat in Lev. 23:3 and Gen. 1:14 where the moon is for Feasts. Shabbats were on the 8^th, 15^th, 22^nd, and 29^th in the first moon.

Ex. 9:5 is where the word Moed appears as a set time. Look up set in concordance (Moed). The father said that He would kill the cattle on a Moed (Shabbat) the eighth day of the first moon and if so the 15^th was another Moed (Shabbat) they were made to rest from Mitzrayim's bondage, that is why He commanded them to keep the Shabbat day (Deut. 5:15) because He Freed them on that day. Remember too, if everywhere else in the Old and

New Testament the Shabbat was on the 15th, Why not here in the first moon?

The Shabbat day is called a sign day between Him and His people. (Ex. 31:13-17) "Speak thou also unto the children of Israel, saying, Verily my Shabbats ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the YaHuWaH that doth sanctify you."

Ex. 13:1-9 the 15^th is called a sign day. In Verse 3, Moshe said, "remember this day (the 15^th) you came out of Mitzrayim." (Verse 9) says, "It shall be a sign that YaHuWaH's law may be in thy mouth for with a strong hand hath YaHuWaH brought thee out of Mitzrayim." Truly, the 15^th was a Shabbat in the first moon as well as the eighth (Moed). Gen-1:14 says "let them be for SIGNS…"   The 15^th is the SIGN DAY and is by the Great lights of Gen-1:14, NOT man's calendar.

How many are willing to forget all the traditions of men that they have inherited? The lies. "Our fathers have inherited lies, vanity, and things where there is no profit." (Jeremiah 16:19) Follow the scriptures they are profitable for doctrine. (Tim.3:16)

May YHWH's bless you with understanding.

Lunar Based Shabbat