PROMISE OF A NEW CREATION

CHAPTER I Page 2 G-D'S CALENDAR

PROMISE OF A NEW CREATION
Passover is followed by the Feast of Unleavened Bread

Leviticus 23:6-8; Numbers 28:17
On the 15th day,
of the 1st month,
for 7 days

The Feast of Unleavened Bread begins at sundown immediately after Passover.
Hence, the Feast of Unleavened Bread heralds three numbers: one; seven; and fifteen. On number one I have already elaborated a little (for further information on numbers and their meaning please research the source indicated).
Number seven denotes spiritual perfection, fullness, completeness and rest. The divine week consists of seven days¹⁰, concluding with the Shabbath, the 7th day. As previously mentioned, the Shabbath is G-d’s sanctified day of Rest as all the Scriptures declare, and therefore presage the Messianic Reign.
Number fifteen is symbolic of the manner in which G-d purposes to raise up His saints, this manner being His divine grace. The number fifteen is a multiple of five (grace) and partakes of the significance of that number, as well as of the numberthree with which it is combined, 3 x 5. Five is the number of grace (see source indicated), and three is the number of divine perfection. Fifteen, therefore, especially refers to acts wrought by Divine grace. Fifteen being moreover the sum of 10 +5 and 8 + 7 may also include a reference to the perfection of divine order (# 10) as well as to resurrection and regeneration (# 8).
The symbolic implication of these three numbers is a New Creation, depicted as follows:
G-d’s Kingdom
1) will be comprised of a single (# 1) new race of man of a sinless nature and
    of spiritual perfection (# 7).
2) This race will escape the bondage to sin and death¹¹, and will receive
    immortality by grace through faith¹²(# 15);
3) recreated by means of the blood, and be raised up by the regenerating and
    resurrecting power of the Holy Spirit¹³.
All of this G-d pledged through the first festivals commanded by Him to be kept by His yet mortal people of carnal imperfection, Israel, throughout their generations¹⁴.
Passover and the Feast of Unleavened Bread begin the Calendar of G-d and place their stamp on the festivals that follow.
To change the time and observance of these festivals means negating their significance, thereby suspending G-d’s immutable promise of deliverance from the captivity to sin and death, and salvation unto eternal life as an immortal people of priests and kings in His Kingdom.
FULFILLMENT
John 13:1-2
a) Yeshua of Nazareth ate the Passover Seder not at the
   night of the actual Passover, but the night before.
Yeshua HaMashiach is the pure embodiment of what Passover foreshadowed. He did not instruct His disciples to cease observing the festival^d. On the contrary. Henceforth they were to keep it in memory of Him, because the deliverance actualized by G-d through Him is much greater than the one brought about in Egypt¹⁵.
Yeshua was prophetically foreshadowed by Isaac¹⁶, the “promised seed” and “only begotten son whom Abraham loved”^e. Isaac’s birth was supernatural as was Yeshua’s. Isaac was the promised seed whom G-d required as a sacrifice, and Mt. Moriah was the spot where G-d would reveal Himself, the Hebrew indicating “He shall be SEEN.” Abraham named this place “G-D will provide”.
Yeshua, the supernatural Promised Seed and only begotten Son of G-d whom G-d loved, fulfilled what G-d had foretold through Isaac and the Passover Lamb: He was the One Whom G-d provided for Himself as an atoning sacrifice on Mt. Moriah, the One through Whom G-d would reveal Himself and provide !
b) Yeshua ate the Passover Seder (the Last Supper)
   Wednesday evening after sundown.
According to G-d’s timetable Wednesday (yom revi’i/ 4th day) ended at sundown, at which time Thursday (yom chamishi/ 5th day) began. The Roman Thursday began only after midnight, by which time Yeshua already had instituted the New Covenant.
A number of factors strengthen this claim:
When Yeshua said to Judas Ischariot, “Do quickly what you are going to do,” it appeared that, because Judas had the common purse, Yeshua was telling him, “Buy what we need for the festival.”¹⁷ Had it been already the Passover, the night of the Seder, the disciples would not have thought that, because all stores are closed on a day of solemn rest, and no one goes shopping.
When the soldiers and police from the chief priests and pharisees came to arrest Yeshua, they came with lanterns and torches and weapons¹⁸. Had it been already the Passover night, they could
a) not have gone to arrest Yeshua;
b) would not carry clubs or swords, nor use swords, such as Peter did;
c) would carry no burning torches, since lighting a fire on a solemn day of rest is strictly forbidden.
When they took Yeshua to the high priest Caiaphas, Peter followed and entered the courtyard of the high priest. There he sat down with the guards, warming himself at the fire¹⁹. Had it been the Passover night, there certainly would have been no fire lit in the high priest’s courtyard.
From Caiaphas they took Yeshua to Pilate’s headquarters in the early morning hours. The priests and pharisees did not enter the praetorium to avoid ritual defilement in order to be able to eat the Passover²⁰. Obviously they had not as yet eaten the Passover, because it was still the day of preparation. Passover would begin at nightfall.
Since it was the day of Preparation (see footnote #24), the Jews did not want the bodies left on the cross during the “sabbath”, the Hebrew meaning both a day of ”solemn rest ” as well as the “seventh day ”. Because the Gospel writers used the word “sabbath”, which has been understood as meaning only the “seventh day ”, its meaning of ”solemn rest ”²¹ for any other day has been overlooked. However, in John 19:31 the apostle tells us that it was a high, great or big sabbath, the Greek word being “megas ”, which is the equivalent of the Hebrew “gadol ". John was referring to a Shabbath HaGadol, meaning it was a DOUBLE-day of rest -- the first day of Passover, immediately followed by the seventh day, “Shabbath”. Since it still was the day of Preparation, it obviously could not have been at the same time the Passover night. The verse is self-explanatory.
Joseph of Arimathea and Nicodemus came at evening (late afternoon) of the day of Preparation to ask of Pilate permission to take Yeshua’s body down from the cross and to bury Him²². Had it been already Passover or Unleavened Bread and/or Shabbath/7th day, these two orthodox Jews would not have requested the body for burial. It is strictly forbidden during days of solemn rest. Apparently they wanted to rescue His body from being thrown into a common grave because of the commandment for the corpse not to remain all night upon the tree²⁴.Otherwise Yeshua’s body would have hung on the cross over the Shabbath HaGadol, the two sabbath days of rest. To prevent this, both men risked defilement by the dead body and probably were not able to eat the Passover Seder with the others that night²³.

*********
There appear to be discrepancies in the timing within the Gospel accounts of Matthew, Mark and Luke. However, we have to bear in mind Jewish customs and synonyms whose meaning can, and often is, altered when translated into another language. Furthermore scribal errors cannot be ruled out.
In Matthew 26:1 [Mark 14:1-2] Yeshua tells the disciples that in “two days the Passover is coming”; and in verse 5 the chief priests and elders, conspiring to arrest Yeshua secretly and kill Him say, “but not during the Festival”. It follows, that Yeshua was not arrested and crucified during the feast, but before. Furthermore, the day of preparation is not the day of Unleavened Bread, nor vice versa. The day of U.B. comes only after Passover, and it was strictly forbidden to keep, or eat of the Passover Lamb until the morning. Any leftover had to be burned²⁵. It follows, that the Passover lambs were neither slain on the day of U.B., nor eaten, as would appear from Mark 14:12 and Luke 22:7.
In Mark we read moreover in 15:42 that it was the day of preparation, the day before the sabbath. Obviously it cannot be the day of Unleavened Bread one moment, skipping Passover altogether, and the next being a day before the day of rest. The only explanation for such flagrant discrepancies are scribal errors, such as we also find in Mark 16:2, and in John 19:14: in Mark it should say, “...very early in the morning... when the sun had not yet risen;" and in John we see Yeshua still at Pilate’s place at the 6th hour (noon), while in the other Gospels at that hour darkness came upon the whole land.
Jewish scribes study their craft for many years and then have to pass a very demanding and scrupulous test. Scribes are extremely meticulous, their work being re-checked many times for any error that might have crept in, since even just the missing of a dot or tittle, or the misreading of one letter for another such as can easily happen with “dallet” and “resh”, can change the meaning of a word.
The copiers of the N.T. manuscripts were mainly monks who, as a rule, did not pass through years of painstaking learning. Monks fulfilled various occupations, and some were set apart for the work of copying the N.T. manuscripts. Professional Bible translators often have to deal not only with such copying errors, but moreover with additional “script”, which apparently at first were only commentaries, perhaps written by one of the early church fathers while studying the manuscript, but added by later copiers as part of the Scripture itself.
If one were to make a careful study of these “scriptural” discrepancies by passing each word of the specific texts through the screening test of numbers, the errors would come to light, because their numerical value would deviate from that of the actual Scriptures. The meaning of their numbers would be found to be completely out of context, making no sense. G-d has protected His Word from being trifled with by undergirding it with numbers, each letter, each word, carrying a certain meaning encoded in a numerical value. While the O.T. and N.T. writers were recording G-d’s messages, the Holy Spirit inspired them to use words which agree in their numerical values and always confirm the given message. The meaning of these numerical codes never changes. Hence, when the numerical code of certain words suddenly “jumps” out of context, not agreeing with the numerical meaning and the given message, we may be certain that these words are not divinely inspired, but either resulted from a scribal error, or from accidental or wanton addition.

¹⁰ These “days” may be of any length of time, popularly interpreted as one day being a thousand years; Psalm 90:4; 2 Peter 3:8; (Habakkuk 2:3)

¹¹ 2 Peter 1:4 ¹² Ephesians 2:8

¹³ Romans 8:11 ¹⁴Exodus 12:14, 17, 24

¹⁵ Matthew 26:27-28; Mark 14:23-24; Luke 22:19-20; 1 Corinthians 11:23-26; 10:16

¹⁶Genesis 17:19, 21; 21:12; 22:2, 12, 16    (3 x in the same chapter G-d refers to Isaac as Abraham’s “yachid”, namely “only” son, although Abraham had at that time his other son and firstborn, Ishmael. But G-d does not establish His covenant with the firstborn after the flesh but with the only son brought forth by the will and power of G-d).

¹⁷ John 13:27-29 ¹⁸ Mtt 26:47, 52, 55; John 18:3

¹⁹Mark 14:54; John 18:25 ²⁰ John 18:28

²¹ Exodus 12:16; Leviticus 23:7-8; Numbers 28:18; Lev. 23:21; Nu 28:26; Lev. 23:24-25; Nu 29:1; Lev. 23:28, 30-31, 32, 35-36; Nu 29:7, 12, 35; all of these days are shabbath days , i.e., days of solemn rest, in which no work is allowed. However, none of these days is the Seventh day.

²²Mk 15:42-43; Lk 23:54; John 19:38-42 ²³ Numbers 9:10-11

²⁴ Deuteronomy 21:22-23 ²⁵ Ex 12:10; 34:25; Numbers 9:12

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