Theological Gymnastics
How do you explain,
Exodus places sacrifice of sacrifice of passover and eat of sacrifice of
passover on Nisan 14, while all the rest of the Law and OT place sacrifice of
sacrifice of passover on Nisan 14, but eat of sacrifice of passover, on Nisan
15?
TS:
....sweet, truthful and consice.
AS:
Ummm - I think the majority of us are not Israelites. I'm a child of God under the New Covenant. I don't need to worry about Passover.
GE:
AS, you say you don't worry or don't need to worry about passover? Just read how careful God commanded the Israelites - whom he saved - had to 'observe this night": "A night to be carefully observed". Ja, especially since you are professing to be a Christian, since everything written to a Christian serves to .... I think you know the verse by heart.
However, "Christ our Passover", is not what the OT says; it's what the NT declares for a --- yes, for the saving truth of God; and unless Christ be a Christian's Passover Lamb I'm afraid he cannot revel in the truth of being under the New Testament.
ES:
I believe you to be attempting, albeit unwittingly, to confute and combine, the Passover meal that was eaten in haste, on 14 Abib/Nisan, as per Exodus, with the meal of the Feast of Unleavened Bread, which all the OT places on 15 Nisan.
GE:
How must I understand, " to confute and combine", "Passover meal that was eaten .... on 14 Abib"; "with the meal of the Feast of Unleavened Bread, which all the OT places on 15 Nisan."
TS applauded your observation with (more or less): 'pure' precise', but I doubt whether he saw what you are actually playing at? But I see through your remark, Ed Sutton. It is this, that the Nisan 14 meal was the sacrifice being eaten, without UB; and the Nisan 15 meal was of UB, without the sacrifice; therefore two different menus, on two different occasions.
With the exodus, UB was eaten
only after the exodus, that is, after
Although not the topic, I shall explain how it came about.
But before I do, a question to you ES:
I have never seen your
explanation of 'behn ha arbayim', but many times have seen you refer to it as,
"between the evenings".
I want to take a guess what your explanation is --- I may be wrong, of course.
Is your explanation, 'midnight'? 'midnight between'? 'midnight between the two days'? 'midnight between the first day ending sunset and the next day beginning sunrise'?
(I have seen another 'explanation' of an 'evening' half-way between the early evening and the later evening before proper night. But I don't think it is what you hold.)
It must be obvious for everybody, my guessed alternative implies a midnight to midnight reckoning of the day. But Exodus does not allow it. It says the whole night was the night to be observed: Nisan 14!
It says, "It came to pass at
the end of the four hundred and thirty years- even the selfsame day! it came to
pass that all the hosts of the LORD went out from the
Out into and in the desert, occurred, Nisan 14 in the night after midnight, of Nisan 14. So a midnight to midnight reckoning is out of the question.
But if
But Lv and NB date the very event of actual going out of Israel IN THE NIGHT, Nisan 15!
And in the night of Nisan 15, it
is s-a-i-d, they had to eat the lamb. According to Exodus and the nature of it,
a sacrifice can only be eaten after it had been slaughtered; so the lamb was
eaten, after sunset. And according to Leviticus and the nature of it, the bread
can only be baked and eaten, after. So first thing on arrival after Nisan 14 on
Nisan 15, the bread was in fact eaten together with the lamb during the night
of Nisan 15. And so indeed was it ever after Exodus. The lamb and the UB were
eaten together. They since have coincided, separate from the sacrifice as such.
Two days became involved; no longer just Nisan 14. The only possible way was
through moving the start and finish point from sunrise to sunset.
That is not to confute; that is to combine the way the Scriptures combined the
two aspect or two factors of the original passover feast. The day became a
'great day', indeed, a 'sabbath day' of the greater Passover feast.
On Nisan 14 leaven had to be
removed from the land; he who did not heed, had to be executed. Utensils for
the mixing and the baking of the dough had to be cleansed and prepared on Nisan
14, the selfsame day. After sunset, in the evening, both UB and lamb of
sacrifice had to be cooked, and eaten, on Nisan 15. The two elements were
consumed in one meal.
Passover sacrifice eaten was not the night before the lamb was slaughtered,
both by possibility, and commandment; UB was not eaten first time after
fifteenth Nisan, and because it had to eaten in the Night of Nisan 15, it had
to be eaten in the same night and same meal the sacrifice was eaten.
'Passover' has never been two meals.
There has never been anything obscure about 'behn-ha-arbayim'. Young defines 'arbayim', "The dual of evening": Simply: "Between the two nights"; not, "between the two days"; so that its meaning is, simply, 'during day / day-time / daylight'. The passover had to killed during day; it had to be eaten, after day, in the night.
ES:
"Sigh!" (That's my version of a heavy sigh, for those reading this
thread.) 
Sorry, Gerhard Ebersöhn, I'm the one 'inside the line' since "fifteenth
day" (of any month) is never even mentioned in Scripture, until the giving
of the Law of the feast days found in Lev. 23. That phrase is not to be found
in any of the three books that are commonly considered to precede Leviticus,
namely Job, as well as (logically) Genesis and Exodus. Hence, there would be no reason to mention
the specific Feast Day of "Unleavened Bread" on 15 Abib/Nisan prior
to this.
Merely read Lev. 23, (as well as other places that mention
"fifteenth"). (No, I will not quote the entire chapter, but merely
some of the relevant verses, with the appropriate parts highlighted.)
1 And the LORD spoke to Moses,
saying, 2 “Speak to the children of
3 ‘Six days shall work be done, but the seventh day is a Sabbath of solemn
rest, a holy convocation. You shall do no work on it; it is the Sabbath of the
LORD in all your dwellings.
4 ‘These are the feasts of the LORD, holy convocations which you shall proclaim
at their appointed times. 5 On the fourteenth day of the first month at twilight
is the LORD’s Passover. 6 And on the fifteenth day of the same month is the
Feast of Unleavened Bread to the LORD; seven days you must eat unleavened
bread. 7 On the first day you shall have a holy convocation; you shall do no
customary work on it. 8 But you shall offer an offering made by fire to the
LORD for seven days. The seventh day shall be a holy convocation; you shall do
no customary work on it.’”
9 And the LORD spoke to Moses, saying, 10 “Speak to the children of Israel, and
say to them: ‘When you come into the land which I give to you, and reap its
harvest, then you shall bring a sheaf of the firstfruits of your harvest to the
priest. 11 He shall wave the sheaf before the LORD, to be accepted on your
behalf; on the day after the Sabbath the priest shall wave it. 12 And you shall
offer on that day, when you wave the sheaf, a male lamb of the first year,
without blemish, as a burnt offering to the LORD. 13 Its grain offering shall
be two-tenths of an ephah of fine flour mixed with oil, an offering made by
fire to the LORD, for a sweet aroma; and its drink offering shall be of wine,
one-fourth of a hin. 14 You shall eat neither bread nor parched grain nor fresh
grain until the same day that you have brought an offering to your God; it
shall be a statute forever throughout your generations in all your dwellings.
(Lev. 23:1-14 - NKJV, text only)
Did you happen to notice that
neither "Passover" nor "first-fruits" are said to be either
"Sabbaths" or an "holy convocation", here? And in fact, the
'wave sheaf' was to be waved specifically, on the day after the Sabbath!
GE:
Then, Ed Sutton, I am not able to
point out any difference between your view and my view about the Passover.
Neither was it my purpose to find differences between us. What I am trying to do, is to find an
explanation for the very definite difference there is, between Exodus and the
rest of the OT as far as the dating of the slaughter of the passover and the
eating of the passover is concerned.
What I was able to find in your contribution so far, confirms my finding that
there is this difference; but you have not given an explanation for, or rather,
of it. Or I lack the grey matter to
see. Kindly help me out then, considering.
I lived with this difference for decades, happy with my first explanation. I
still hold to that explanation – there is nothing wrong with it as far as I
could find out, except that it is lifeless, and seems to have become irrelevant
since the Advent.
Now I am convinced mind and soul I was graced with to see the Real Explanation
of this difference, that it was no mistake of change or contradiction, but in
itself is Prophecy, is eschatology, is pointing to Christ, finds its
explanation in Christ: its fulfilment; its receiving of Sense and Essence, in
Christ. In one thing: The Son of Man come into His Kingdom, the
Technically in the simple thing of both the Sacrifice Slaughtered AND the Sacrifice Eaten once for all, on, Nisan 14, Jesus Christ being both the Beginning of the creation of God and the Great Omega of the Great Yom Yahweh. I revel in this 'revelation'; in this gift -- I believe was given by the grace of God of discovery and satisfaction through and in our Lord Jesus Christ, even as at the table of His Last Supper.
Or is your 'point' - without saying it to say, that when the word 'sabbath' occurs (in the OT), the Seventh Day Sabbath of the Fourth Commandment, is meant -- always, and without exception? So that First Sheaf Wave Offering must fall on the First Day of the week, so that Christ must have risen on Sunday, and Sunday must be the Christian day of worship-rest?
Now I see! Ed Sutton, I with sore heart, decline! Of course will you sigh heavily and think I'm nuts!
Here we were busy with yet
another factor that implied and confirmed a Sabbath-Resurrection! And I could
not see why Ed Sutton was opposing the idea so!
Shavuot
(Pentecost), 'fiftieth day' ultimately is reckoned or counted from first new
moon after solstice, the very day of which is Nisan 1, first day of "For
you the First Month". As follows: Nisan 1 could occur on any day of the
week! Then Nisan 14 was the first day of
the passover-season; which, ultimately, only ended on and with Shavuot.
How to get there:
1) from Nisan one, count fourteen days (to full moon)
Nisan14: Kill the passover lamb;
2) On Nisan 15, eat the lamb --- on passover's sabbath;
3) "On the day after the sabbath", i.e., on Nisan 16,
"First Sheaf Wave Offering";
4) This day Nisan 16, "the day after the sabbath", is the
first day of fifty days counted, the fiftieth of which must be to you,
5) Day of "First BREAD wave offering".
Moral of the story: Pentecost, just like the passover's sabbath day,
fell on any day of the week.
Thus Judaism has believed --- always.
The Sadducees --- are told us by the Pharisees who believed as above
--- believed wrongly 'sabbath' was meant for the 'weekly' Sabbath.
Suddenly since the twentieth century, Christians started to believe the
Sadducees who never left a shred of evidence themselves for their viewpoint.