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Holy
Days Overview
(Click on heading [Passover, Pentecost,
etc.] for explanation)
|
Year |
Passover* |
Unleavened
Bread |
Pentecost |
Trumpets |
Atonement |
Feast of
Tabernacles |
Last
Great Day |
|
2009 |
Apr 8 |
Apr 9 - 15 |
May 31 |
Sep 19 |
Sep 28 |
Oct 3 - 9 |
Oct 10 |
|
2010 |
Mar 29 |
Mar 30 - Apr 5 |
May 23 |
Sep 9 |
Sep 18 |
Sep 23 - 29 |
Sep 30 |
| 2011 |
Apr 18 |
Apr 19 - 25 |
Jun 12 |
Sep 29 |
Oct 8 |
Oct 13-19 |
Oct 20 |
| 2012 |
Apr
6 |
Apr
7 - 13 |
May
27 |
Sep
17 |
Sep
26 |
Oct
1-7 |
Oct
8 |
| 2013 |
Mar 25 |
Mar 26 - Apr 1 |
May 19 |
Sep 5 |
Sep 14 |
Sep 19 - 25 |
Sep 26 |
| 2014 |
Apr
14 |
Apr
15 - 21 |
Jun
8 |
Sep
25 |
Oct
4 |
Oct
9 -15 |
Oct
16 |
| 2015 |
Apr 3 |
Apr 4-10 |
May 24 |
Sep 14 |
Sep 23 |
Sep 28-Oct 4 |
Oct 5 |
| 2016 |
Apr
22 |
Apr
23-29 |
Jun
12 |
Oct
3 |
Oct
12 |
Oct
17-23 |
Oct
24 |
| 2017 |
Apr 10 |
Apr 11-17 |
Jun 4 |
Sep 21 |
Sep 30 |
Oct 5-11 |
Oct 12 |
| 2018 |
Mar
30 |
Mar
31-Apr 6 |
May
20 |
Sep
10 |
Sep
19 |
Sep
24-30 |
Oct
1 |
| 2019 |
Apr 19 |
Apr 20-26 |
Jun 9 |
Sep 30 |
Oct 9 |
Oct 14-20 |
Oct 21 |
Passover and the Days of Unleavened Bread
Passover and Days of Unleavened Bread. The Passover lamb
was slaughtered on the 14th of Nisan. It was eaten with unleavened bread
and bitter herbs on into the evening. That night the death angel passed,
spared the Israelites who had put the blood of the lamb on the doorposts,
and slaughtered the Egyptian firstborn. This began a period of seven days
of eating unleavened bread. The 15th and 21st days were holy days on which
no work was to be done. The intervening days were not holy days, but no
leaven was to be eaten or any leavened products to be in the houses. It
was on the Sunday during this period that the first sheaf (omer) of the
new harvest—was offered as the Wave Sheaf offering. Only after this
offering could the spring harvest begin.
The Church keeps God's annual holy days in their true spiritual intent as
constant reminders of the plan of God. It stresses their spiritual meaning
just as Paul did in 1 Corinthians 5 when he wrote: "Let us, therefore,
celebrate the festival with the unleavened bread of sincerity and truth."
Passover: The bread and wine which Jesus instituted at His last supper and
which are taken yearly by the Church today are explained symbolically both
by Jesus Himself and by the apostle Paul. The wine represents the shed
blood of Jesus who gave Himself as an offering to pay for all the sins of
mankind. That full and complete sacrifice makes it possible for one to
have any and all sins forgiven upon repentance. The wine also represents
the New Covenant made between God and the Christian by the blood of
Christ.
The bread represents the body of Jesus which was torn and beaten for us
all, in Christ's ultimate sacrifice for mankind. Perhaps the fullest
discussion of its meaning is found in John 6, in which it is shown that
Jesus is the "bread of life." The eating of the bread and the drinking of
the wine represent partaking of the eternal life which only God can give.
The beaten body of Christ also represents the stripes He took on His back
enabling us to claim the gift of divine healing for our physical
infirmities (Is. 53:4-5; 1 Pet. 2:24).
The purpose of the foot washing ceremony is explained by Jesus Himself as
being to show true humility and the proper sense of service (John.
13:12-17). No one can be greater than His Lord, who is Jesus Christ; yet
Jesus was the greatest servant of all and gave more than anyone else for
mankind. This spirit of Christian love and service is expressed
symbolically by washing another person's feet and then allowing that
person to reciprocate.
Thus, the Passover represents Christ's sacrifice for all— both the
individual and the world—and pictures the initial step in salvation. Only
through acceptance of this sacrifice can one repent and be forgiven.
Repentance is the first stave in individual conversion.
The Feast of Unleavened Bread: Leaven is used to symbolize a number of
things, both good and bad. In relation to this festival it is a negative
symbol, representing sin (1 Cor. 5:6-8). The putting out of leaven from
one's house pictures ridding one's life of sin as a continual process. It
also represents the action of the new convert in attempting to leave the
world (symbolized by ancient Egypt) and in removing sin from his life.
Conversely, the positive act of eating unleavened bread represents our
conscious desire to actively seek a sinless way of life in following God's
laws.
The crossing of the Red Sea is symbolic of baptism (1 Cor. 10:1-2).
Ancient Israel crossed the Red Sea sometime during the Feast of Unleavened
Bread (some commentators suggest on the last day). The new convert soon
finds that it is not so easy to leave "Egypt" (the world), that "Pharaoh's
army" (sin) comes pursuing him. But God provides help and leads him safely
through baptism, driving back the power of temptation, sin and the world
through His Holy Spirit.
The Passover is observed on the evening at the beginning of Nisan 14 in a
very solemn ceremony, the most structured of any of the annual assemblies.
The order, is first the foot washing service, then the taking of the
bread, and finally the drinking of the wine. Before each part of the
ceremony appropriate scriptures are read. The service is concluded by a
reading of selections from John 13-17. The next night, the evening at the
end of the 14th and the beginning of the 15th, is marked by a joyous
celebration of small groups in individual homes. This is, of course, the
time of the Exodus of Israel from Egypt. The entire seven-day period is a
time of eating only unleavened food products. All leaven is removed from
the homes before sunset at the end of the 14th.
Pentecost
Pentecost (Feast of Weeks): This festival took its name from the manner
in which it was determined. Rather than being celebrated on a particular
calendar day, it was counted seven weeks or fifty days from the Wave Sheaf
Day—hence the term "Feast of Weeks" in the Old Testament and "Pentecost"
(Greek "fiftieth") in the time of the New Testament. It marked the end of
the spring harvest. The basic instructions for determining the date of
Pentecost are clear in Leviticus 23:15-16 which reads as follows according
to the Hebrew text: "You shall count beginning with the day after the
Sabbath, the day on which you brought the wave sheaf (seven Sabbaths shall
be completed), to the day after the seventh Sabbath; you shall count fifty
days." In other words, one begins and ends counting with a Sunday, hence a
Sunday is the day of Pentecost. This interpretation is confirmed by the
practice of the conservative and priestly groups represented by the
Sadducees, the Samaritans and the Karaites.*
Granted, other groups used either the first or last holy day of the Feast
of Unleavened Bread as their reference for counting, rather than the
weekly Sabbath. This interpretation evidently originated in the change of
the meaning of the Hebrew word shabbat. This is the word occurring three
times in Leviticus 23:15-16 (and translated "Sabbath" each time in the
translation above). The original meaning of the word was the weekly
Sabbath, but it was occasionally used for the annual Sabbaths, as well,
though always clarified by the context. .However, during the
intertestamental period, the word came to mean "week."
Thus, the Pharisees took the word "Sabbath" in the sense of "annual
Sabbath" and "week," so that they counted seven weeks" beginning with the
first holy day. The Essenes, while using a solar calendar, and the
Falashas interpreted the word as "week," counting seven weeks from the
Sunday after the Passover week. These interpretations, although
originating before the first century A,D., were evidently incorrect. The
term "Sabbath" was not likely to be used of an annual Sabbath without
clarification. Thus, the Pharisaic method was unlikely interpretation.
Further, to take the word "Sabbath" in the sense of "week," as the
Pharisees, Essenes and Falashas all did, was anachronistic; the word did
not have this meaning in Old Testament times.
Spiritual Meaning for the Day of Pentecost
The Church keeps God's annual holy days in their true spiritual intent as
constant reminders of the plan of God.
Pentecost is the anniversary of the founding of the New Testament Church.
It initiates God's plan of salvation for the world. Just as Pentecost
marked the spring or first harvest, so Pentecost symbolizes the first
small harvest of individuals through God's Church. In the salvation of the
individual, Pentecost represents his receiving of the Holy Spirit after
baptism. This Holy Spirit enables him to do what he could not do before,
just as the disciples were able to go forward in spreading the gospel in a
way totally impossible before the Holy Spirit came. An example is Peter's
boldness in proclaiming the gospel so soon after clear cowardice when
Jesus was betrayed. (A late Jewish tradition holds that ancient Israel
received the law from God at Mount Sinai on Pentecost. This would make
sense, since only through God's Holy Spirit can a person keep God's law in
its true spiritual intent.)
Feast of Trumpets
This festival, on the first day of the 7th month (Tishri), was
celebrated by the blowing of trumpets—hencethe popular name. The Old
Testament significance of this day seems to have had its origins in the
trumpet sound of alarm used to call people to a state of general warning
or preparation for war (Ezek. 33). The spiritual significance will be
discussed later. In later times, it marked the beginning of the civil year
just as it does among Jews today. (However, it is not clear that this was
the case in Old Testament times. A popular theory among Old Testament
scholars has been that the new year began with this day in Old Testament
times, but recent studies have called this into question and have advanced
reasons for believing that in Old Testament times the new year began in
the spring with Nisan 1.)
Spiritual Meaning for the Feast of Trumpets
The Church keeps God's annual holy days in their true spiritual intent as
constant reminders of the plan of God.
Trumpets were an instrument often used to sound the alarm for war. They
were also the instrument of the watchman to arouse the sleeping populace
if danger threatened. This festival represents the preaching of the gospel
to the world by God's faithful watchmen who have the responsibility of
arousing the people from their spiritual slumber (Ezek. 33:1-16). At this
point, God has ceased to let mankind go his own way. The time has come to
save not just a few in His Church, but all peoples—to save man from
himself. Otherwise, man would succeed in destroying himself.
The Day of Trumpets also symbolizes the resurrection of all who died in
Christ and the change of all who will be living in Christ. This stunning
event—the achievement of eternal life for millions through birth into the
Family of God—will occur simultaneously with the return of Jesus Christ at
the last trump. "In a moment, in the twinkling of an eye, at the last
trump: for the trumpet shall sound, and the dead shall be raised
incorruptible, and we shall be changed" (1 Cor. 15:52).
Jewish tradition adds some interesting parallels. For example, the Day of
Trumpets (Rosh Hashanah) is said to picture the most important judgment
time, when the inhabitants of the world shall be judged by the Creator.
Furthermore, Tishri I was considered by some Jewish commentators to be the
beginning. of Creation—which would create a complete parallelism, since
this shall be fulfilled by the "Day of the Lord," the time of the
Creator's physical return to His creation as Jesus Christ, King of kings
and Lord and lords.
Day of Atonement
The 10th day of the 7th month had quite an elaborate
ritual in Old Testament times and continued up until the destruction of
the Temple. It was a commanded fast day in which nothing was eaten or
drunk for 24 hours, from the evening of the 9th to the evening of the
10th. On the day itself, the ritual of the two goats was enacted as
described in detail in Leviticus 16. Two goats were selected. By drawing
lots, one was chosen to represent God and the other to represent "Azazel."
In later literature "Azazel" was considered a name for the chief of the
demons, i.e. another name for Satan (1 Enoch 9:6. 10:4). The high priest
first sacrificed a bull for himself and entered into the Holy of Holies to
sprinkle the blood on the mercy seat. Then, he slaughtered the goat "for
the Lord" and sprinkled its blood on the mercy seat, as he had done the
blood of the bull. In this way the high priest was the only person to ever
go into the Holy of Holies, and then only on the Day of Atonement. At all
other times, and to all other people, it was off limits. The goat for
Azazel then had the sins of the people confessed over it by the high
priest. After that it was taken away live into the wilderness and turned
loose, symbolically removing all the transgressions of the people away
from the camp. Thus, the Day of Atonement symbolized the reconciling of
the Israelites to God.
Spiritual Meaning for the Day of Atonement
The Church keeps God's annual holy days in their true spiritual intent as
constant reminders of the plan of God.
The Day of Atonement symbolizes both the reunion of God and man after
Christ returns to earth, and the binding of Satan to render him inactive.
The evils of human nature are the attitude of Satan the devil. As long as
the source of evil remains active, evil will have a part in subverting the
world. At this time, the sins of the world shall, correctly, be placed on
their source, as symbolized by the Azazel goat which was sent away into
the wilderness. Satan shall be chained and no longer allowed to deceive
the world (Rev. 20:1-3). This is not to diminish our own role in sin, for
the Day of Atonement also represents the reuniting of God and man through
the sacrifice of Jesus Christ for the sins of mankind.
The Day of Atonement is kept by a complete fast (no food or drink) from
sunset to sunset. (Exceptions are of course made by the individuals
themselves in cases of serious illness and the like.)
Feast of Tabernacles and The Last Great Day
Feast of Tabernacles and Last Great Day: This was a
festival period beginning with the 15th day of the 7th month, a holy day,
and continuing through the 22nd, another holy day. During this time the
Israelites were to build temporary shelters or booths (Hebrew) comparable
to that used by a watchman in a field or vineyard. This led to the
designation "Feast of Tabernacles" or "Feast of Booths" (Hebrew sukkot).
This festival corresponded to the end of the autumn harvest.
A distinction is made between the first seven days of the festival, the
Feast of Tabernacles proper, and the last or eighth day. Some passages
refer only to a feast of seven days (Deut. 16:15). Leviticus 13:33-36
shows that the last or eighth day is in fact a separate festival. That is,
just as the Passover commences the Feast of Unleavened Bread but is a
distinct celebration, and just as the Wave Sheaf Day is a distinct
celebration even though falling within the Feast of Unleavened Bread, so
is the Last Great Day the consummation of the Feast of Tabernacles though
considered a festival in its own right.
Spiritual Meaning for the Feast of Tabernacles and the Last Great Day
The Church keeps God's annual holy days in their true spiritual intent as
constant reminders of the plan of God.
Feast of Tabernacles: This festival analogously acts out the
Millennium—the 1,000 years of Christ's reign on earth. The true harvest of
mankind can now take place. Without Satan—the source of evil—around, all
nations can be brought to God. For 1,000 years, a Golden Age shall reign:
happiness and peace shall be reality and worldwide salvation shall be.
This harvest of persons is far larger than the first as the fall harvest
is much the larger harvest season in the agricultural cycle. The
Millennium shall be the time when God sets His hand to save the world. It
shall be a time of rebuilding, the forging of a new modern society under
God's laws.*
* An interesting interpretation of the Feast of Tabernacles as symbolic of
the millennial reign of Christ is found in the writings of the late third
century Catholic commentator, Methodius. Although he evidently did not
keep the festival himself, he perceived it—perhaps reflecting an earlier
tradition—as picturing a time when the "earthy tabernacles" would be put
off and Christians made immortal would celebrate the true feast (Symposium
9.1).
The Last Great Day: Despite a thousand years of peace and happiness, it
must be remembered that untold millions have lived and died without ever
having had the knowledge to understand salvation. The Last Great Day
represents the time when they shall be resurrected and given that
chance—not a second chance but a first chance, a chance they will not have
had before. Only then shall God's initial plan for mankind be at an end.
Thus, this last great holy day of God pictures the greatest period of
salvation for mankind—the Great White Throne Judgment (Rev. 20:11-15).
The culmination of the plan of salvation is marked by the renewal of the
whole creation in the new heaven and the new Earth (Rev. 21). Death and
destruction are now no more; human history is now at and end. The Kingdom
of God has become eternal.
The Feast of Tabernacles is considered the highlight of the sacred year.
It is primarily for this festival that Church members save special funds.
Since the Feast of Tabernacles is celebrated only in certain central
locations, most members must travel a certain distance to attend, and
spend the entire time away from home. While actual booths are no longer
built, the same symbolism is maintained by the fact that Church members
live in temporary dwellings (motels, hotels, campsites) away from home. Of
course, in order to spend the eight days away from home, as well as to
meet the expense of travel to and from the place of assembly, saving ahead
is necessary (cf. Deut. 14:22-26).
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