The Day of Sabbaths or the Sabbath Day - What is the intended meaning behind the words in the original Scriptures?

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Statement of belief: “Sanctify them through thy truth: thy word is truth.” (John 17:17 KJV)

Created 5925_[(*??*)] 12 23 2029 [2013-04-05]

Updated 5925_[(*??*)] 01 01 2029 [2013-04-11]

Updated 5925_[(*??*)] 01 14 2029 [2013-04-24] Much additional work and many exciting discoveries!

The Day of the Sabbaths

The Sabbath Day

How are those days being identified in the Holy Scriptures?

What is it all about?

What’s the point?

A comparison of the Hebrew OT,

Shem Tov’s Hebrew Matthew,

the Syriac Peshitta,

and more…

Abstract:

I find a most curious thing about the words being used in the Bible for that 50^th day within the Counting of Omer that is commonly thought of as Pentecost:

1. There is indeed one Hebrew term being used uniquely for that most important day among the three annual special feasts of our Creator and Redeemer. That term is “חג שׁבעת,” but, strangely enough, that term, spelled exactly as such, is used only once throughout the entire[1] Holy Scriptures! Cf. item #7 below!

But notice, the word, “שׁבעת,” within that term, spelled exactly as such, is found 174 additional times in the OT in reference to something else!

2. In addition, that same 50^th day, Pentecost, is being uniquely referenced by means of one other similar term, “חג השׁבעות,” which term is used only twice throughout[2] the Bible. Cf. item #6 below!

3. That might seem simple enough, but there is a snag: A third, very similar, variant of the two terms referenced above, “חג שׁבעות,” is being used thrice, not only twice in reference to the 50^th day, but also, once, in reference to the seven days of the Feast of Unleavened Bread.[3] It strikes me that the significance of that last usage is that one among those seven days must always be the 1^st day of the 50 days within the Counting of Omer. Which fact reminds me not only of the ground where the seed is being sown, but also it reminds me very much of the appearance of the Hebrew letter “ז ” meaning not only “sword” or “seven,” but also, most importantly, things pertaining to nutrition (cf. Strong’s H2177-8, H2109-10, H2126, H2132-3!) Cf. item #6 below! Remember the term “sevening oneself,” as in being cleansed!

There you have it! One, two, three… As in each our first three steps into something new.

A hidden meaning within the Counting of Omer, as well as within the two feasts at either end of that fifty-day count, towards the second of the three annual feasts towards the realization of the Kingdom of God in the life of each one among us in the here and now!

A hidden meaning that has to do with our Creator and God teaching us, day by day, precept upon precept,[4] the elements of nutrition, health, and longevity! More…

Thus, in the end, the Great Physician, our Teacher and Guide above all, our Comforter and Creator, will be blessed by each our choice of willingly and eagerly searching for and accepting His numerous blessings. Blessings of delightful health, sweet joy, peace and love! Not to mention the ultimate redemption out of the multiple forms of slavery that each and all among us seems so attached to. Or isn’t it true that most all of us are bound, mostly by force of habit, but also by each our fear of letting go, bound as we are by multiple pains and suffering? Why does it seem so hard to let go of each our familiar pains, that is, in favor of such unknown relief as each one of us has yet to experience?

Another little curious thing that I found while studying these things occurred when I searched the Hebrew text for “*חג.” It happened that I came upon Strong’s H2290 and H2296, words meaning “belt” and “to gird on!” Those definitions made me think of expressions to the effect of “tightening my belt.” It also reminds me of Exodus 29:9; 1 Sam 25:13; Ephesians 6:14; and 1 Peter 1:13.

One more lesson that stands out from this study of mine is this: It might seem easy to disregard the remainder of the 175 instances referenced in item #7 below, that is, the word “שׁבעת” as translated in terms of swearing an oath, or as in taking up a challenge, a charge. Yet, isn’t it true that this very thing is key to successful progress towards ever better health and longevity, and towards the Kingdom of God?! Why not think of the 50^th day, the Day of Sabbaths, Pentecost, as “the Day of Oaths,” “the Day of Commitment!” Indeed, why not think of each and all of those 50 days as days of commitment…

To life! To my life! To lives! Le’chai!...

לחיים! לחיי! לחי!

Is God answering our prayers?

Is God helping us find the keys we have lost?

Re our longstanding prayers for the outpouring of the Latter Rain and for the Holy Spirit to fall upon our people, upon our Seventh-day Adventist church…

An important special message was given to the Advent people at the very time[5] when our church was in the cradle of its existence. That message has been all but forgotten. Probably because its message was never quite understood.

Sometimes our own preconceived ideas act as a veil, hiding the obvious truth that is right in front of our eyes. I believe this may well be true this time as well. Indeed, I believe some false ideas re the so called “ceremonial laws” may well constitute that veil in this instance…

Perhaps some ones among us are now prepared to have this veil lifted, such that we may all eventually enjoy more of the many blessings of the latter rain that God desires to shower upon all of His Sons and Daughters.

Perhaps this experience of Ellen Harmon will prove to be instrumental in accomplishing that end?

People’s thoughts re “mesmerism” induced Ellen momentarily to resist the message that was given to her in vision by the angel. Consequently she was struck with dumbness for close to 24 hours…

To what extent may it be said that we SDAs have been mesmerized by thoughts and teachings of our own making?

To what extent are we still therefore resisting the messages given to us long ago?

Let’s hope and pray that the obvious truth re the key message inherent in the fifty Scripture texts, that were given Ellen in that same vision, will now be more easily comprehended and accepted!

Let’s pray that God will open each our eyes that we may see such things as heretofore we have been unwilling and unprepared to perceive!

Let’s listen ever more intently for His still small voice!

Let’s study the Scriptures ever more carefully such that each one among us will be able to stand ever more securely upon the truths hidden behind the veils of our own thoughts and traditions!

Let’s listen intently for God’s own message through these fifty texts given Ellen in vision!

Let’s listen for, and then heed its message!

Let’s pray that we may each grow to better comprehend the significance inherent in these very similar experiences of Zacharias and of Ellen Harmon!

As for me. Well, a long time ago, some twenty plus years, I tried very hard to understand the overall meaning of the message comprised by the 50 Bible texts given to Ellen Harmon. Unfortunately, at that time I was not sufficiently prepared to receive it. I failed to comprehend its overall meaning. I could not make much sense out of it. But, I believe that has now changed…

Please follow me to this review of Ellen Harmon’s vision…

Some details pertaining to the word study above:

Ok, in addition to the above specific terms for the very special feast days of our Lord and Savior, that same 50^th day, Pentecost, is being referenced also, albeit more generally, by means of a number of other terms. However, those terms are never being used exclusively in reference to that 50^th day within the Counting of Omer, Pentecost. As follows:

4. “יום השבת” is used in four passages of Shem Tov’s Hebrew Matthew. Once in reference to the 50^th day (Matthew 24:20,) and thrice more in reference to the 1^st among the 50 days of the Counting the Omer.

However, the very same term is used within 26 passages of the OT, none of which is a specific reference to any of the Sabbaths within the Counting of Omer. Indeed, the Hebrew term “יום השבת”as used in the OT is a reference to any and all of the weekly and annual Sabbaths of the Creator as specified most comprehensively in Leviticus 23.

In the NT the same term “יום השבת” is preferentially a term associated with one of several very special annual Seventh Day Sabbaths, namely the 1^st of 8, the 1^st of 7, and the 7^th of 7 Seventh Day Sabbaths within the reckoning of Omer towards Pentecost, the Day of Sabbaths! To put it slightly differently…:

In the NT the same term “יום השבת” is preferentially a term associated with one of several very special annual Seventh Day Sabbaths, namely the 1^st, 8^th, and 50^th Day within the reckoning of Omer towards Pentecost, i.e. the Day of Sabbaths!

It should go without saying… – But it needs to be said! – That, when used in a general sense, this same term “יום השבת” cannot and does not exclude any one of the 50± weekly Seventh Day Sabbaths that are being celebrated annually by means of the eight (8) Seventh Day Sabbaths within the Counting of Omer, from the very first Day of the Sabbath to the very last Day of the Sabbaths!

Analyzing the usage of the second word within each of the first three terms identified above (items ##1, 2, and 3,) I found the following:

5. “השׁביעת” is being used in Leviticus 23:16, “עד ממחרת השׁבת השׁביעת,” for defining the 50^th day within the Counting of Omer (but that word is also being used 4 additional times in the OT in reference to “the seventh year;”)

6. “שׁבעות” is being used three times, Deuteronomy 16: 10, “חג שׁבעות,”[6] 16, “חג השׁבעות;” and 2 Chron 8:13, “חג השׁבעות,” (out of 9 found within the OT) in reference to the 50^th day within the Counting of Omer. [7]

7. “שׁבעת” is being used once only, Exodus 34:22 “חג שׁבעת”, (out of 175 instances within the OT) in reference to the 50^th day within the Counting of Omer.

Please cf. also my Abstract re the Aramaic term at this link!

Considerations:

The First Instance of the Hebrew term “יום השבת”

The first instance of the exact Hebrew term “יום השבת” is found in Exodus 20:8:

Exo 20:8 Remember the sabbath day, to keep it holy.

Exo 20:8 זכור את־יום השׁבת לקדשׁו׃

Old Testament Usage of the Hebrew term “יום השבת”

In the OT the same exact Hebrew term is found 26 times in 22 verses [Pssst, notice the numbers![8] :]

Exo 20:8 Remember the sabbath day, to keep it holy.

Exo_20:8 זכור את־יום השׁבת לקדשׁו׃

Exo 20:11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

Exo_20:11 כי שׁשׁת־ימים עשׂה יהוה את־השׁמים ואת־הארץ את־הים ואת־כל־אשׁר־בם וינח ביום השׁביעי על־כן ברך יהוה את־יום השׁבת ויקדשׁהו׃

Exo 31:15 Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death.

Exo_31:15 שׁשׁת ימים יעשׂה מלאכה וביום השׁביעי שׁבת שׁבתון קדשׁ ליהוה כל־העשׂה מלאכה ביום השׁבת מות יומת׃

Exo 35:3 Ye shall kindle no fire throughout your habitations upon the sabbath day.

Exo_35:3 לא־תבערו אשׁ בכל משׁבתיכם ביום השׁבת׃

Lev 24:8 Every sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant.

Lev_24:8 ביום השׁבת ביום השׁבת יערכנו לפני יהוה תמיד מאת בני־ישׂראל ברית עולם׃

Num 15:32 And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the Sabbath day.

Num_15:32 ויהיו בני־ישׂראל במדבר וימצאו אישׁ מקשׁשׁ עצים ביום השׁבת׃

Num 28:9 And on the sabbath day two lambs of the first year without spot, and two tenth deals of flour for a meat offering, mingled with oil, and the drink offering thereof:

Num_28:9 וביום השׁבת שׁני־כבשׂים בני־שׁנה תמימם ושׁני עשׂרנים סלת מנחה בלולה בשׁמן ונסכו׃

Deu 5:12 Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee.

Deu_5:12 שׁמור את־יום השׁבת לקדשׁו כאשׁר צוך יהוה אלהיך׃

Deu 5:15 And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day.

Deu_5:15 וזכרת כי־עבד היית בארץ מצרים ויצאך יהוה אלהיך משׁם ביד חזקה ובזרע נטויה על־כן צוך יהוה אלהיך לעשׂות את־יום השׁבת׃

Neh 10:31 And if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy day: and that we would leave the seventh year, and the exaction of every debt.

Neh_10:31 (10:32) ועמי הארץ המביאים את־המקחות וכל־שׁבר ביום השׁבת למכור לא־נקח מהם בשׁבת וביום קדשׁ ונטשׁ את־השׁנה השׁביעית ומשׁא כל־יד׃

Neh 13:15 In those days saw I in Judah some treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified against them in the day wherein they sold victuals.

Neh_13:15 בימים ההמה ראיתי ביהודה דרכים־גתות בשׁבת ומביאים הערמות ועמסים על־החמרים ואף־יין ענבים ותאנים וכל־משׂא ומביאים ירושׁלם ביום השׁבת ואעיד ביום מכרם ציד׃

Neh 13:17 Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the sabbath day?

Neh_13:17 ואריבה את חרי יהודה ואמרה להם מה־הדבר הרע הזה אשׁר אתם עשׂים ומחללים את־יום השׁבת׃

Neh 13:19 And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and some of my servants set I at the gates, that there should no burden be brought in on the sabbath day.

Neh_13:19 ויהי כאשׁר צללו שׁערי ירושׁלם לפני השׁבת ואמרה ויסגרו הדלתות ואמרה אשׁר לא יפתחום עד אחר השׁבת ומנערי העמדתי על־השׁערים לא־יבוא משׂא ביום השׁבת׃

Neh 13:22 And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.

Neh_13:22 ואמרה ללוים אשׁר יהיו מטהרים ובאים שׁמרים השׁערים לקדשׁ את־יום השׁבת גם־זאת זכרה־לי אלהי וחוסה עלי כרב חסדך׃

Psa 92:1 A Psalm or Song for the sabbath day. It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High:

Psa_92:1 מזמור שׁיר ליום השׁבת׃ (92:2) טוב להדות ליהוה ולזמר לשׁמך עליון׃

Jer 17:21 Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem;

Jer_17:21 כה אמר יהוה השׁמרו בנפשׁותיכם ואל־תשׂאו משׂא ביום השׁבת והבאתם בשׁערי ירושׁלם׃

Jer 17:22 Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.

Jer_17:22 ולא־תוציאו משׂא מבתיכם ביום השׁבת וכל־מלאכה לא תעשׂו וקדשׁתם את־יום השׁבת כאשׁר צויתי את־אבותיכם׃

Jer 17:24 And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;

Jer_17:24 והיה אם־שׁמע תשׁמעון אלי נאם־יהוה לבלתי הביא משׂא בשׁערי העיר הזאת ביום השׁבת ולקדשׁ את־יום השׁבת לבלתי עשׂות־בה כל־מלאכה׃

Jer 17:27 But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.

Jer_17:27 ואם־לא תשׁמעו אלי לקדשׁ את־יום השׁבת ולבלתי שׂאת משׂא ובא בשׁערי ירושׁלם ביום השׁבת והצתי אשׁ בשׁעריה ואכלה ארמנות ירושׁלם ולא תכבה׃

Eze 46:1 Thus saith the Lord GOD; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened.

Eze_46:1 כה־אמר אדני יהוה שׁער החצר הפנימית הפנה קדים יהיה סגור שׁשׁת ימי המעשׂה וביום השׁבת יפתח וביום החדשׁ יפתח׃

Eze 46:4 And the burnt offering that the prince shall offer unto the LORD in the sabbath day shall be six lambs without blemish, and a ram without blemish.

Eze_46:4 והעלה אשׁר־יקרב הנשׂיא ליהוה ביום השׁבת שׁשׁה כבשׂים תמימם ואיל תמים׃

Eze 46:12 Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the LORD, one shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the sabbath day: then he shall go forth; and after his going forth one shall shut the gate.

Eze_46:12 וכי־יעשׂה הנשׂיא נדבה עולה או־שׁלמים נדבה ליהוה ופתח לו את השׁער הפנה קדים ועשׂה את־עלתו ואת־שׁלמיו כאשׁר יעשׂה ביום השׁבת ויצא וסגר את־השׁער אחרי צאתו׃

Conclusion re OT usage of the Hebrew term “יום השבת”

Exodus 20:11 clearly identifies this term, “יום השבת,” with the Seventh Day of the creation week.

Deuteronomy 5:15 clearly identifies this same term with the deliverance out of Egypt.

In no case within the OT do I find this same term, “יום השבת,” giving specific reference to the Day of Sabbaths aka. Pentecost.

More below…

Other, more specific, terms for the 50^th day within the Counting of Omer

In contradistinction, I do find one specific term defining the Day of Pentecost:

Lev 23:16 TLT Even unto the light portion[9] [i.e. through the day] of the seventh Sabbath shall ye number Day Fifty; and ye shall bring forward a new portion unto Yahweh.

Lev 23:16 KJV Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD.

Lev_23:16 עד^H5704 ממחרת^H4283 השׁבת^H7676 השׁביעת^H7637 תספרו^H5608 חמשׁים^H2572 יום^H3117 והקרבתם^H7126 מנחה^H4503 חדשׁה^H2319 ליהוה׃^H3068

Unfortunately, I get no more than five hits when searching the entire OT[10] for the word “*שׁביעת*.” Moreover, of those five, four pertain to the 7^th year, while only one (Lev 23:16) pertains to the 7^th Sabbath, i.e. to Pentecost.

Exo_23:11 והשׁביעת^H7637 תשׁמטנה^H8058 ונטשׁתה^H5203 ואכלו^H398 אביני^H34 עמך^H5971 ויתרם^H3499 תאכל^H398 חית^H2416 השׂדה^H7704 כן^H3651 תעשׂה^H6213 לכרמך^H3754 לזיתך׃^H2132

Lev_23:16 עד^H5704 ממחרת^H4283 השׁבת^H7676 השׁביעת^H7637 תספרו^H5608 חמשׁים^H2572 יום^H3117 והקרבתם^H7126 מנחה^H4503 חדשׁה^H2319 ליהוה׃^H3068

Lev_25:4 ובשׁנה^H8141 השׁביעת^H7637 שׁבת^H7676 שׁבתון^H7677 יהיה^H1961 לארץ^H776 שׁבת^H7676 ליהוה^H3068 שׂדך^H7704 לא^H3808 תזרע^H2232 וכרמך^H3754 לא^H3808 תזמר׃^H2168

Lev_25:20 וכי^H3588 תאמרו^H559 מה^H4100 נאכל^H398 בשׁנה^H8141 השׁביעת^H7637 הן^H2005 לא^H3808 נזרע^H2232 ולא^H3808 נאסף^H622 את^H853 תבואתנו׃^H8393

Deu_15:12 כי^H3588 ימכר^H4376 לך אחיך^H251 העברי^H5680 או^H176 העבריה^H5680 ועבדך^H5647 שׁשׁ^H8337 שׁנים^H8141 ובשׁנה^H8141 השׁביעת^H7637 תשׁלחנו^H7971 חפשׁי^H2670 מעמך׃^H5973

It follows that “שׁביעת” is not a term being used in the Scriptures for referencing the Day of Pentecost generally. However, there is another, very similar, word, that is, “שׁבעת” or “שׁבעות,” meaning “sevens.” That is, “שׁבע-” for “seven” with the feminine plural subscript “-ת” or “-ות.”Likewise parsing “ב-שׁבע-ת-יכם”where “ב-” means “in” and where “-יכם” is the 2^nd person masculine, “your” when added to a plural noun “שׁבע-ת,” “sevens.”[11] Thus, properly translated, “in your sevens.” As follows:

Num 28:26 TLT Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, in your sevens, ye shall have an holy convocation; ye shall do no servile work:

Num 28:26 KJV Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your weeks be out, ye shall have an holy convocation; ye shall do no servile work:

Num 28:26 וביום הבכורים בהקריבכם מנחה חדשׁה ליהוה בשׁבעתיכם מקרא־קדשׁ יהיה לכם כל־מלאכת עבדה לא תעשׂו׃

Deu 16:9 TLT Seven sevens shalt thou number unto thee: begin to number the seven sevens from such time as thou beginnest to put the sickle to the corn.

Deu 16:9 KJV Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.

Deu 16:9 שׁבעה^H7651 שׁבעת^H7620 תספר^H5608 לך מהחל^H2490 חרמשׁ^H2770 בקמה^H7054 תחל^H2490 לספר^H5608 שׁבעה^H7651 שׁבעות׃^H7620

Deu 16:16 TLT Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the Feast of Sevens, and in the feast of tabernacles: and they shall not appear before the LORD empty:

Deu 16:16 KJV Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:

Deu 16:16 שׁלושׁ^H7969 פעמים^H6471 בשׁנה^H8141 יראה^H7200 כל^H3605 זכורך^H2138 את^H853 פני^H6440 יהוה^H3068 אלהיך^H430 במקום^H4725 אשׁר^H834 יבחר^H977 בחג^H2282 המצות^H4682 ובחג^H2282 השׁבעות^H7620 ובחג^H2282 הסכות^H5521 ולא^H3808 יראה^H7200 את^H853 פני^H6440 יהוה^H3068 ריקם׃^H7387

Strong’s H7620: שׁבעה שׁבע שׁבוּע; Properly passive participle of H7650 as a denominative of H7651; literally sevened, that is, a week (specifically of years): - seven, week.

Strong’s H7659: שׁבעתים; Dual (adverb) of H7651; seven times: - seven (-fold, times).

Searching e-Sword HOT for “שׁבעות” I get nine hits, four [12] or five of which point to the Feast of Sevens, i.e. to the day of Pentecost.:

Deu 16:9 TLT Seven sevens shalt thou number unto thee: begin to number the seven sevens from such time as thou beginnest to put the sickle to the corn.

Deu 16:9 KJV Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.

Deu 16:9 שׁבעה^H7651 שׁבעת^H7620 תספר^H5608 לך מהחל^H2490 חרמשׁ^H2770 בקמה^H7054 תחל^H2490 לספר^H5608 שׁבעה^H7651 שׁבעות׃^H7620

Deu 16:10 TLT And thou shalt keep the Feast of Sevens unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee:

Deu 16:10 KJV And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee:

Deu_16:10 ועשׂית^H6213 חג^H2282 שׁבעות^H7620 ליהוה^H3068 אלהיך^H430 מסת^H4530 נדבת^H5071 ידך^H3027 אשׁר^H834 תתן^H5414 כאשׁר^H834 יברכך^H1288 יהוה^H3068 אלהיך׃^H430

Deu 16:16 TLT Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the Feast of Sevens, and in the feast of tabernacles: and they shall not appear before the LORD empty:

Deu 16:16 KJV Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:

Deu_16:16 שׁלושׁ^H7969 פעמים^H6471 בשׁנה^H8141 יראה^H7200 כל^H3605 זכורך^H2138 את^H853 פני^H6440 יהוה^H3068 אלהיך^H430 במקום^H4725 אשׁר^H834 יבחר^H977 בחג^H2282 המצות^H4682 ובחג^H2282 השׁבעות^H7620 ובחג^H2282 הסכות^H5521 ולא^H3808 יראה^H7200 את^H853 פני^H6440 יהוה^H3068 ריקם׃^H7387

2Ch 8:13 TLT Even after a certain rate every day, offering according to the commandment of Moses, on the sabbaths, and on the new moons, and on the solemn feasts, three times in the year, even in the feast of unleavened bread, and in the Feast of Sevens, and in the feast of tabernacles.

2Ch 8:13 KJV Even after a certain rate every day, offering according to the commandment of Moses, on the sabbaths, and on the new moons, and on the solemn feasts, three times in the year, even in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles.

2Ch_8:13 ובדבר^H1697 יום^H3117 ביום^H3117 להעלות^H5927 כמצות^H4687 משׁה^H4872 לשׁבתות^H7676 ולחדשׁים^H2320 ולמועדות^H4150 שׁלושׁ^H7969 פעמים^H6471 בשׁנה^H8141 בחג^H2282 המצות^H4682 ובחג^H2282 השׁבעות^H7620 ובחג^H2282 הסכות׃^H5521

Isa 19:18 KJV In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the LORD of hosts; one shall be called, The city of destruction.

Isa_19:18 ביום^H3117 ההוא^H1931 יהיו^H1961 חמשׁ^H2568 ערים^H5892 בארץ^H776 מצרים^H4714 מדברות^H1696 שׂפת^H8193 כנען^H3667 ונשׁבעות^H7650 ליהוה^H3068 צבאות^H6635 עיר^H5892 ההרס^H2041 יאמר^H559 לאחת׃^H259

Jer 5:24 TLT Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed Sevens of the harvest.

Jer 5:24 KJV Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.

Jer_5:24 ולא^H3808 אמרו^H559 בלבבם^H3824 נירא^H3372 נא^H4994 את^H853 יהוה^H3068 אלהינו^H430 הנתן^H5414 גשׁם^H1653 וירה^H3138 ומלקושׁ^H4456 בעתו^H6256 שׁבעות^H7620 חקות^H2708 קציר^H7105 ישׁמר׃^H8104

Eze 21:23 KJV And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken.

Eze_21:23 (21:28) והיה^H1961 להם כקסום^H7080 שׁוא^H7080 בעיניהם^H5869 שׁבעי^H7650 שׁבעות^H7621 להם והוא^H1931 מזכיר^H2142 עון^H5771 להתפשׂ׃^H8610

Eze 45:21 TLT In the first month, in the fourteenth day of the month, ye shall have the passover, a Feast of Sevens Days; unleavened bread shall be eaten.

Eze 45:21 KJV In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten.

Eze_45:21 בראשׁון^H7223 בארבעה^H702 עשׂר^H6240 יום^H3117 לחדשׁ^H2320 יהיה^H1961 לכם הפסח^H6453 חג^H2282 שׁבעות^H7620 ימים^H3117 מצות^H4682 יאכל׃^H398

Hab 3:9 KJV Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers.

Hab_3:9 עריה^H6181 תעור^H5783 קשׁתך^H7198 שׁבעות^H7621 מטות^H4294 אמר^H562 סלה^H5542 נהרות^H5104 תבקע^H1234 ארץ׃^H776

Searching e-Sword HOT for “שׁבעת” I get 175 hits, 16[13] times re the Feast of Unleavened Bread, 11 times re the Feast of Tabernacles, 1 time re the Seven Sevens within the Counting of Omer, and only once re the 50^th day, Pentecost! Among the remainder I found a few more re unspecified seven day periods, while most of the rest are translated in KJV with words such as “swear,” “oath,” and “charge.” Thus, the one and only re Pentecost:

Exo 34:22 KJV And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.

Exo 34:22 וחג שׁבעת תעשׂה לך בכורי קציר חטים וחג האסיף תקופת השׁנה׃

Usage Within Shem Tov’s Hebrew Matthew

In Shem Tov’s Hebrew Matthew I find the exact same term, “יום השבת,” being used four times:[14]

1. Matt 12:1 TLT At that time Jesus passed through the standing grain on the Day of the Sabbath, and his disciples being hungry began to pluck the ears and to crush them between their hands and to eat them.

בעת ההיא עבר יש״ו בקמות ביום השבת ותלמידיו רעבים התחילו לעקור השבולים ולפרוך אותם בין ידיהם ולאכול אותם.

2. Matt 12:2 TLT The Pharisees saw it and said to him: Behold your disciples are doing that which is not proper to do on the Day of the Sabbath.

ויראו הפרושים ויאמרו אליו הנה תלמידך עושים דבר שאינו נכון לעשות ביום השבת.

3. Matt 12:11 TLT He said to them: Who among you has a sheep that falls into a pit on the Day of the Sabbath and does not raise it up?

ויאמר להם מי בכם שיש לו צאן אחת ותפול בשוחה ביום השבת ולא יקימנה.

4. Matt 24:20 TLT Pray to God that your flight will not be (on the Day of the Sabbath).[15]

התפללו לאל שלא תהיה מנוסתכם ביום השבת.

Initial Summary of NT Usage

In my Four Gospel Synopsis I have dated Matthew 12:1-15 to the first two [or three] (out of 8) Sabbaths of Omer, while Matt 24:20 is likely to be most closely associated with Pentecost:

What’s the timing of the event when the words of Matthew 24:20 were spoken?

It would seem to me that a good hint to the answer may be found in Matthew 24:32, albeit verses 20 and 32 are found within two separate sections of Shem Tov’s Hebrew Matthew:

Matthew KJV 24:32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh…

Timing of the fig leaf: “The young leaves and first ripe figs appear about the first of June, late spring, with summer starting in just a few days on the 21st of June… we see the tender leaves appear on the fig tree, late May or early June…”

Considering also the fact that Yeshua was visiting Jerusalem (Matthew 24:3 is found in the same section as 24:20!,) I find good reasons for believing that this event is being tied to Pentecost. But, as to which year, considering the fact that this is Matthew, I really cannot tell.

I do not find, within Shem Tov’s Hebrew Matthew, any of the terms uniquely identifying the Sabbaths within the Counting of Omer. Cf. footnote #1!

In Contradistinction…

In addition to the above, Shem Tov’s Hebrew Matthew is using “השבת” three times.

The first one (#5) of these three provides us with an example of a reference to a plurality of Sabbaths. Conclusion: There is a difference! The second (#6) provides a most interesting and significant alternative translation! The third (#7) is a very interesting passage also. Certainly something to think about!:

5. Matt 12:5 Also in the Torah have you not read that the priests in the Temple sometimes profane the Sabbaths and are without sin?

וגם בתורה לא קראתם שהכהנים בבית המקדש מחללים לפעמים השבתות ואין להם חטא?

6. Matt 12:8 For the Son of Man is lord of the Sabbath.

Matt 12:8 For the Son of Man is lord of the names/titles.

שבן אדם אדון השבת.

שבן אדם אדון השמים.

7. Matt 23:23 TLT Woe to them, the sages and Pharisees, who tithe the delicacies, and the Sabbath,[16] and the pomegranate, but who commit robbery (and leave undone) that which is weightier, that is, the judgments of the Torah which are: kindness, truth and faithfulness. These are commands worthy of doing; one should not forget them.

Matt 23:23 GH Woe to them, the sages and Pharisees, who tithe (mint,)[17] dill,[18] and pomegranate, but who commit robbery (and leave undone) that which is weightier, that is, the judgments of the Torah which are: kindness, truth and faithfulness. These are commands worthy of doing; one should not forget them.

אוי להם לחכמים ולפרושים המעשרים הנמנע והשבת והרמון והגחלים ענבים אשר הוא יותר נכבד זהו משפטי התורה והם החסד והאמת והאמונה. אלו המאמרים ראויים לעשות ולא לשכוח אותם.

Looking for “שבת” by itself, I find a total of 26 hits in Shem Tov’s Hebrew Matthew for “שבת,” including also the footnotes. Many of those hits represent the abbreviation of “אשר בת...,” i.e. “שבת....” Many are footnotes. I find nothing of significance among those hits adding to the above said.

Why the inconsistencies in translation from Hebrew to Aramaic?

Recognizing that only one of the above referenced Shem Tov’s Hebrew Matthew passages corresponds to the Syriac Peshitta term “@ZAYC @NEI” I wish to pursue also the Syriac Peshitta translations of the remainder of the above Shem Tov’s Hebrew Matthew passages:

1) Matt 12:1בהו זבנא מהלך הוא ישׂוע בשׂבתא בית זרעא ותלמידוהי כפנו ושׂריו מלגין שׂבלא ואכלין

2) Matt 12:2פרישׂא דין כד חזו אנון אמרין לה הא תלמידיך עבדין מדם דלא שׂליט למעבד בשׂבתא

3) Matt 12:11הו דין אמר להון מנו מנכון גברא דאית לה ערבא חד ואן נפל בחברא ביומא דשׂבתא לא אחד ומקים לה

4) Matt 24:20צלו דין דלא נהוא ערוקיכון בסתוא ולא בשׂבתא

5) Matt 12:5או לא קריתון באוריתא דכהנא בהיכלא מחלין לה לשׂבתא ודלא עדלי אנון

6) Matt 12:8מרה גיר דשׂבתא איתוהי ברה דאנשׂא

7) Matt 23:23וי לכון ספרא ופרישׂא נסבי באפא דמעסרין אנתון ננעא ושׂבתא וכמונא ושׂבקתון יקירתה דנמוסא דינא וחננא והימנותא הלין דין ולא הוא דתעבדון והלין לא תשׂבקון

Upon recognizing that in 3 of 4 instances (##1, 2, 4) the translator from Hebrew to Syriac is using the shorter form “בשׂבתא” for the Hebrew “ביום השבת,” while using at the same time also in one instance the longer “ביומא דשׂבתא,” I find that said translator considered those terms synonymous and without any significant difference in meaning. But if that is true, and if the translator of the remainder of the NT is of the same school of thought, then also the remainder of the 10 incidences of that longer Syriac term should be considered synonymous and not a specific indicator of one specific Sabbath of the year, i.e. of the Day of Sabbaths, aka. Pentecost. Or, should they not? One question that stands out in my mind then is this: Is the translator of the Syriac Peshitta well versed in the terminology pertaining to God’s annual feast days as proclaimed in Leviticus 23, or else is he simply ignorant of things he has never been taught? Or, is there something more to this…???

Searching Shem Tov’s Hebrew Matthew for “עמר,” “omer,” and for “שבו,” as in “Shavuot,” I find no hits pertaining to the Scriptural feasts. Searching Shem Tov’s for “” I find nothing pertaining specifically to the 50^th day. More…

Please refer to my revised study of the Syriac Peshitta’s use of the term “ביומא דשׂבתא!”

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[1] That is, including the Old Testament and Shem Tov’s Hebrew Matthew. In Shem Tov’s Hebrew Matthew the word “חג” is found only thrice (Matt 26:5, 17; 27:15,) each time in reference to the First Day of the Feast of Unleavened Bread.

[5] This experience of Ellen Harmon occurred in 1845, sometime after December 1844 and before 1846, or, more exactly, in late spring or early summer of 1845. Notice the following statements pertaining to the timing of the events following Ellen’s first vision in December 1844. Could it be that Ellen’s experience took place precisely at the time of the Scripture’s 50^th day within the Counting of Omer towards the Day of the Sabbaths, Pentecost?:

1. “About one week after this the Lord gave me another view…”

2. “she wrote out her “first vision” in a letter to Enoch Jacobs on December 20, 1845…”

3. “I was but seventeen years old…” (Ellen G. Harmon and her twin sister were born November 26, 1827, at Gorham, near Portland, Maine, in northern New England…)

4. “In my next vision…”

5. “Soon it was reported all around…”

6. “Providence quickly opened the way for Ellen to enter upon her work. One day in late January 1845 her brother-in-law, Samuel Foss, from Poland, Maine, stopped in at the house and told her that Mary was eager for her to come and visit her…”

7. “If I had a vision in meeting many would say… I would go away alone in the woods, where no eye could see, or ear hear but God’s, and pray to him, and he would sometimes give me a vision there…”

8. “In the spring of 1845, the author of the vision, published in this paper, was very sick, nigh unto death. The elders of the church were finally called, and the directions of the apostle (James 5:14, 15) were strictly followed. God heard, answered, and healed the sick. The Holy Spirit filled the room, and she had a vision of the “city,” “life’s pure river,” “green fields,” “roses of Sharon,” “songs” of “lovely birds,” the “harps,” “palms,” “robes,” “crowns,” the “Mount Zion,” the “tree of life,” and the “King of that country” mentioned in the hymn. A brother took up his pen, and in a very short time composed the hymn from the vision.”

9. “I took the Bible and readily turned to all the texts that I had seen upon the card. I was unable to speak all day. Early the next morning my soul was filled with joy, and my tongue was loosed to shout the high praises of God… This experience, apparently in her own home in Portland, Maine, in the late spring or early summer in 1845, marks a significant turn in Ellen’s experience…”

10. “At this time there was fanaticism in Maine. Some refrained wholly from labor, and disfellowshipped all those who would not receive their views on this point, and some other things which they held to be religious duties. God revealed these errors to me in vision… Different times were repeatedly set for the Lord to come, and were urged upon the brethren…”

11. “And while at family prayers one morning, the power of God began to rest upon me, and the thought rushed into my mind that it was mesmerism, and I resisted it. Immediately I was struck dumb… A card was held up before me, on which was written in gold letters the chapter and verse of fifty texts of Scripture… Early the next morning my soul was filled with joy, and my tongue was loosed to shout the high praises of God. After that I dared not doubt, or for a moment resist the power of God, however others might think of me…”

12. “In 1846, while at Fairhaven, Mass…”

[6] Notice: Ezekiel 45:21 is using the exact same term, “חג שׁבעות,” in reference to the seven days of the Feast of Unleavened Bread!

[8] The number 26 constitutes the word value of YHWH, and is very much associated also with the letter aleph, which word is much associated with God and with the Family of God. There are 22 letters in the Hebrew alphabet!

[9] Like most Hebrew words, so also the Hebrew word “ממחרת” is a most thoughtful construction. If we analyze it carefully, we may perceive the following building blocks of the word: “מ-מחר-ת.” “מ-” means “after,” “-ת” is the plural (or dual) ending, and “-מחר-” may be understood in terms of “that which comes after.” Given that the beginning of the Hebrew day is the beginning of darkness at sunset, “that which comes after is first the darkness (evening and night) and then, second, the light and hot portion (morning and day.) Thus the plural. Given the emphasis in Hebrew upon beginnings, we find in the word “מ-מחר-ת” an exact reference to that portion of the 24-hour day that comes after the second beginning, that is, and exact reference to the light and hot portion of the 24-hour day.

[10] Searching Shem Tov’s Hebrew Matthew for “*שביע*,” I get four hits plus three in the footnotes. But only one of these pertain to a number (other than section number seven) within the text itself: “השביעי,” i.e. “the seventh” (Matt 22:26.) Nothing in reference to Pentecost!

[11] Cf. “Ancient Hebrew: A Student Grammar,” p. 50, by John A. Cook and Robert D. Holmstedt.

[12] Deut 16:9, 10, 16; 2 Chron 8:13; and, in a general sense only, Jeremiah 5:24. Ezekiel 45:21 is using an extended version of the exact same term, that is, “חג שׁבעות ימים,” while pointing to the seed day of the Counting of Omer. That is day #1 of 50 towards the Day of Pentecost.

[13] Notice!:

1. A very similar construction is used also in Genesis 7:10, “לשׁבעת הימים,”

2. and in 8:10, 12, “שׁבעת ימים,” re the beginning and end of the Flood!

3. Same also in Gen 50:10 re Joseph mourning Jacob for seven days following another 40-day fast.

4. Same also in Ex 7:25 re the 10 plagues in Egypt…

5. and in Ex 12:19; 13:6; 23:15; 34:18; Lev 23:6, 8; Num 28:17, 24; 29:12; Deu 16:3, 4; 2Ch 30:21, 23; 35:17; Ezr 6:22; Eze 45:23 re the seven days of the Feast of Unleavened Bread…

6. and in Deu 16:9 re the Seven Sevens within the Counting of Omer…

7. and in Lev 23:34, 36, 39, 40, 41, 42; Deu 16:13, 15; 2Ch 7:8; Neh 8:18; Eze 45:25 re the seven days of the Feast of Tabernacles…

8. and in Jdg 14:12, 17 re the seven days of Samson’s wedding feast…

9. and in 1Sa 10:8; 13:8 re the seven day that Saul was to wait for Samuel…

10. and in 1Sa 31:13; 1Ch 10:12 re the seven days of mourning for the death of Saul…

11. and in 1Ki 8:65 re Solomon’s 14 day feast of Tabernacles…

12. and in 1Ki 2:29 re seven days of waiting before joining battle on the seventh day…

13. and in Isa 30:26 re the sevenfold heat and light of the sun.

[15] Four out of nine Shem Tov’s manuscripts has “ביום השבת,” “in the Day of the Sabbath,” the remaining five has “בסתו ובשבת,” “in a/the winter or in a/the Sabbath.”

[16] Hebrew: שבת ריחניSaturday fragrant English Name: Dill Scientific name: Anethum graveolens