Chapter 5

Shabuwa'

Seven Sevens

The Story of Sabbaths and Sevens...

The fourth Miqra’ is known as the Feast of Weeks, of Sevens, of Sabbaths, of Shabuwa’ and as Shavuot. Let’s examine how Yahuweh defined this Miqra’ and then look at how it was fulfilled in the Spiritual birth of the ecumenical out-calling that would include Gowyim in addition to Yahuwdym. Along the way, we will discover why this is the only Feast Christians acknowledge, and why it is the one most Jews barely acknowledge.

In our quest for answers, we will once again open the books transcribed by Moses to the heart of the Torah—to Leviticus. We pick up the reading with Yahuweh saying: “Accurately count (saphar — reckon, record, relate, rehearse, and regale) from the day after the Shabat (shabat — the day of ceasing and rest), from the day you included and bore (bow’ — came and went, arriving with) the sheaf of grain (‘omer — a bundle of grain prepared for processing and transport) as an ascending wave offering (tanuwpah — an gift of fruit which is lifted up) the passage of seven (sheba’) complete Shabat.” (Leviticus 23:15)

The timing was important, as it is throughout Scripture, which is why I am dismayed by Christians who dismiss the vociferous detailed accounting concerning God’s prophetic timeline with a flippant, thoughtless, out of context, and poorly translated “no one knows the hour.”

God said “accurately count...seven Sabbaths...from the day after the Sabbath of the wave offering” which is the Miqra’ of FirstFruits, symbolizing a harvest of souls. Not any day would do. We aren’t authorized to change it to another of our own liking. Yahuweh has established a specific date, and it is based upon a very well defined, repetitive pattern. To use today’s Freudian vernacular, He is either anal retentive, or there is a reason for His precision.

Seven sevens from the day after FirstFruits represents fifty days. Fifty is number designation found two chapters later in the depiction of Yahuweh’s redemptive year of the lamb known as the Yowbel, where all debts are forgiven and all slaves are freed. It’s not a coincidence—it’s further evidence of an essential pattern.

Confirming that this new Miqra’ includes in its design, as do all of the others, a foretelling of that which would occur, God said that it was to be set apart to “relate a rehearsal,” and to “regale a record.” As we shall soon discover, Seven Sevens exists to emphasize all of the truths inherent in the Sabbath—which is why the word appears twice in the opening stanza. The essence of the Shabat message is that six days of ordinary human labor followed by a single day of reflective and restful relationship with God, demonstrates that we are unable to earn our salvation. Also, the ever-present pattern of man, symbolized by six, in addition to God, who is one, equaling seven, equates to Scriptural perfection. These thoughts not only serve as the foundation of Yahuweh’s revelation to mankind, this Miqra’ was named Shabuwa—Seven Sevens—after the redemptive and prophetic pattern.

Along those lines, a second truth being related is that Seven Sevens provides a perspective unto the stage upon which the most significant fulfillments of the seven Miqra’ey have and will occur. Seven sevens plus one is central to God’s provision, plan, and timing. Everything important not only occurs in Yowbel years, defined as increments of seven sevens plus one, but specifically on intervals of forty (the Scriptural number for the completion of a time of testing) Yowbel (i.e., every 2,000 years).

For example, forty Yowbel after Adam’s fall, Abraham established the Covenant with Yahuweh on Mount Mowriyah, acting out precisely what would occur on Passover, Unleavened Bread, and FirstFruits in the exact same place forty Yowbel later with Yahushua in the Yowbel of 33CE. Moving forward, exactly forty Yowbel from that date is the last and only redemptive year remaining within the lifetimes of those who witnessed Israel’s prophetic rebirth as a nation. So if God is consistent, it would be reasonable to conclude that the fulfillment of the last two Miqra’ey, Reconciliations and Shelters, will occur in 2033—year 6,000 on Yahuweh’s calendar.  Their timing will reflect the end of 6 “days (read millennia)” of man’s toil flowed by a seventh day of rest and relationship with God known as the Millennial Sabbath. As such, one of the primary purposes of Seven Sevens is to remind us each year that Yahuweh has given us the keys with which the pattern underlying His prophetic plan may be unlocked.

The third essential truth imbedded in the Miqra’ of Shabuwa is the birth announcement of the Renewed Covenant. “In combination with (‘ad) the next day after (mochorath) the seventh Shabat, you shall accurately count, reckon, record, relate, rehearse, and regale (saphar) fifty (chamishshiym) days (yowm), and you shall come near and approach (qarab) Yahuweh’s renewed and restored (chadash) gift (minchah — His offering and present).” (Leviticus 23:16) Yahuweh is speaking of the ultimate renewal of His Covenant, of His restoring gift to all mankind.

By stating that this Feast is “Yahuweh’s renewed gift,” God is connecting the dots for us. He is linking the Miqra’ey with the Messiyah, Yahuweh with Yahushua, the Torah with Grace.

Later in Deuteronomy, Moses will tell us that the Miqra’ of Fifty is to be all-inclusive: men and women, young and old, wealthy and poor, slave and free, Gowyim and Yahuwdym. That foreknowledge is required to understand this text—especially in conjunction with the approach of Yahuweh’s restoring and renewing gift reflected in the Renewed Covenant.

But that is not all you need to know. The Greek word which consistently underlies man’s errant choice of “church” in the Renewed Covenant is actually ekklesia—meaning “called out,” or “called-out assembly.” Therefore, the ekklesia, mistranslated “church,” is literally synonymous with the miqra’ey. The words are as similar as different languages allow. This means that there is a direct connection and a purposefully designed association, a causal link if you will, between Yahuweh’s Miqra’ey/Called-Out Assemblies and His Ekklesia/Called-Out Assembly. One leads to the other.

But as a result of men changing God’s Word, not one Christian in a million is aware of this connection, of this association, of this path to a relationship with Yah. So, that begs the question: why did men who claimed to be “serving God” and to be “trustworthy,” alter Yahuweh’s message, and in so doing create a politicized and powerful institution based upon their corruption—their counterfeit? What is it that causes the founders of religions like Judaism, Catholicism, Islam, and Mormonism to claim God’s authority and then contradict God?

While the answer is obvious, understanding the religious, political, and monetary motivations, and assessing blame, is considerably less important than knowing how humankind was duped. With such information, we can effectively expose and condemn the behavior which has deceived so many. But, of course, nothing is more important than understanding what Yahuweh actually said, so that we can correct the record and free souls from the resulting religious schemes.

Toward that end, you should know that the linguistic basis for the corrupt human replacement which lies at the very heart of Christendom, “church,” should have either been correctly translated “called out assembly,” conveying the proper meaning, or should have been transliterated “Miqra,” appropriately conveying the title upon which the Called-Out Assembly is based. The best thing that can be said for “Church” is that it has no Scriptural basis or meaning, and that it is wrong. At worst, it is derived from the Anglo-Saxon root circe (pronounced with the hard “ch” sound, rendering “chirch.” Circe was in turn a transliteration of the daughter of Helios—Circe—a pagan sun goddess. From her name, we get the English words: circle, circuit, and circus, in addition, of course, to church.

Being ignorant of the essential connection between the seven Miqra’ey and the Renewed Covenant’s Called-Out Assembly (as a result of man’s careless and errant translations) comes at a tremendous price—one which hides the true nature of the restoring and renewing gift. Yahweh provided a plan, a seven-step path to Him, which remains virtually unknown to the vast preponderance of Christians. And if they don’t know God’s path, they cannot be reliant on Yahweh’s plan of salvation. So, why would any informed, rational person trust something which changes, even contradicts, the plan meticulously laid out in the very Scriptures the religions of Judaism, Catholicism, Islam, and Mormonism claim provide their legitimacy and authority? And when someone points out that it is rationally impossible for a religion to be trustworthy and true if it changes and contradicts the Scriptures it claims established their religion and were inspired by their God, why do they continue to believe in that which is irrefutably false?

It really is that simple, that logical, that cut and dry. Any religion which alters and contradicts in any material way these Scriptures (upon which they all derive their authority and claim to be inspired), is a farce. This would include Judaism, Christianity (Catholic, Orthodox, Protestant, and Evangelical varieties), Islam, and Mormonism. It doesn’t matter with regard to their claims whether Yahweh’s Word was actually from God or not. If these Scriptures weren’t inspired, the divine basis of their authority vanishes as does their credibility as they claimed otherwise. And if Yah’s testimony is true, each of these religions is false as they all change, corrupt, and counterfeit what these Scriptures actually say. This is why it is impossible to be an informed and rational practitioner of Judaism, Christianity, Islam, or Mormonism. No amount of rationalization, justification, excuse, explanation, opinion, or feeling changes this reality—nor does tradition, longevity, popularity, or political correctness. It’s simple logic.

So that you are not ignorant of the evidence or irrational in your conclusions, understand that “God did not create His church.” God doesn’t have or want a church. The church is man’s invention. Yahuweh established His Covenant on the basis of His relationship with Abraham. This Covenant was codified in discussions with Moses and it was lived out in the lives of the Yahuwdym as they were freed from bondage. It was during this time that the basis of God’s plan of salvation was communicated in words and deeds. The seven Miqra’ey are that plan. “Upon this rock I shall build My Miqra’—My Called-Out Assembly.”

There aren’t two covenants, just one. Grace didn’t replace the Law, but instead the renewing gift is a confirmation and product of the Torah. The seven Miqra’ aren’t “Jewish holidays,” but instead the embodiment of Yahuweh’s plan of salvation. As a result, the “Church” didn’t replace “Jews” as God’s chosen people. In actuality, the essence of the restoring and renewing gift is that we are all invited to become Yahuwdym (meaning related to Yah) by way of Yahuweh’s plan—by way of His Miqra’ey, His ekklesia, His Called-Out Assemblies.

Being ecumenical, the ekklesia would be comprised of all races, genders, and classes of people. Therefore, since the Yahuwdym were providing the Bread of Life, the Messiyah (meaning Implement of Yah), they were symbolically being asked to bring a loaf for the Gowyim, too. “You shall come in bringing (bow’) out of your dwelling (mowshab — your assembly where you live, your home and household) two loaves of bread (lechem) as an ascending wave offering (tanuwpah) a double portion (shanayim) as a tithe (‘issarown).” (Leviticus 23:17) Please notice that the “tithe” is food which is eaten by all. It’s not money. Paying pastors and priests is a human invention.

This grain offering was to be unlike that prepared for the Miqra’ of Unleavened Bread, where sin, represented by leaven or yeast, wasn’t included. This time, the flour is to be corrupted because the ekklesia, like the Feast of Seven Sevens, is a come-as-you-are party. Yahuweh’s gift, His Renewed Covenant, is the acknowledgement and removal of our sin. “They shall exist as (hayah) stripped flour (‘slet — fine ground grain with the hulls removed), baked with leaven (chametz — soured, fermented, oppressed, grieved, cruel, ruthless, embittered, and puffed up), a FirstFruits (bikkuwr — the first harvest gathered; from bakar, being born with a privileged inheritance) unto Yahuweh.” (Leviticus 23:17) Our Heavenly Father is in the business of harvesting polluted souls—but not before He purifies them. His FirstFruits are people who are gathered to Him, being born anew, cleansed by His Set-Apart Spirit. The resulting gift is a privileged inheritance. We become God’s sons and daughters.

As an interesting side note, Yahuweh has an affinity for flawed people. Abraham, Moses, and David did and said many undesirable things. But yet, they serve as models for us; not by their actions, but instead by how Yah was able to work with them. They knew Yahuweh, loved their Heavenly Father, and they relied upon Him. And that was enough, because God did all the rest.

Since all of the souls invited to this party would be corrupted by sin, since the bread they were instructed to bring was soured and fermented, they would require the atoning blood of a perfect lamb. “In addition to (‘al — above and beyond) the loaves of bread (lechem) come near and approach with (qarab — bring and draw neigh with) seven (sheba’) one-year-old (sanah) lamb (kebes) sons (ben), entirely without defect or blemish (tamiym — complete and sound, unimpaired and innocent, blameless and perfect)...” (Leviticus 23:18) In addition to emphasizing the importance of the number itself, seven perfect lambs represent the seven Miqra’ey, the seven steps in Yahweh’s plan of salvation. It’s the means by which flawed souls come to have a relationship with God.

As we dive into this passage, the first intriguing word is qarab, translated “come near and approach.” It means “to draw near, coming into the presence of a judge in response to a summons.” That is all it means. And yet some Hebrew dictionaries, in an effort to support existing translations, suggest, without regard to the word’s etymology, that qarab (or qareb) could convey “present an offering.” However, since there is no suggestion of “presenting anything” or “making an offering” in the word, or any of its roots, this unsupported “definition” is probably the result of rabbis not understanding God’s instructions, and of Christian publishers being more comfortable conforming to previous religious interpretations than being accurate. After all, familiarity sells.

As added evidence, there are many Hebrew words for “make,” none of which are remotely related to qarab. The primary Hebrew term for “present,” especially in the sense of making an offering or providing a gift, is minchah. And since minchah is also the most commonly used Hebrew word for “offering,” it’s the term Yahweh would have chosen in this context if He wanted to convey “present an offering” rather than “draw near and approach.” And if God wanted to convey the notion of a “sacrificial offering,” He would have used terumah, not qarab.

We will be confronted with qarab again, next time with regard to “appearing before and approaching the adoptive mother who enlightens and elevates unto Yahuweh” in the Leviticus 23:27 presentation of Yowm Kippurym, the Day of Reconciliations. There we will once again seek to figure out why a word which clearly means “to come near, approach, and enter the presence” of someone was altered to convey: “present an offering.”

Returning to this passage, qarab tells us that we are asked to approach Yahuweh with a perfect lamb—the Son of God. There, we will come into Yah’s presence by way of the Set-Apart Spirit. Both manifestations of God work together to save our flawed souls, one paying the ransom needed for redemption, the other adorning us in a Garment of Light, which purifies our imperfections, making us appear perfect in Yah’s eyes. These concepts are essential to our admission into heaven, since it is defined as existing forever with Yahuweh. For us to exist in the presence of perfection, and for heaven to be perfect, we have to be perfected as well.

Yahweh gave us the ability to think when He gave us our nesamah, or conscience. We must use this unique human capacity to reason if we want to fully appreciate the rest of His message in this verse. I say that because there is no such thing as an animal “without defect or blemish.” And it’s senseless to call an animal “innocent, blameless, or perfect.” Also, neither we nor the Yisra’elites used “ben/son” to describe the offspring of livestock. Further, it was unnecessary to denote masculinity in this passage with “ben,” because nouns in the Hebrew language, like kebes, already convey their gender. So by using “son” and “perfection,” Yahuweh is painting a prophetic picture of the Messiyah and the role He will play in the redemption of mankind.

Other such insights about the Messiyah can be derived from the next word, tamiym. It is a derivative of tamam, a word which conveys one of the three differences between the Old and Renewed Covenant. Yahushua, as the Lamb of God, “put an end to” the need for, and therefore the requirement of, animal sacrifices for the atonement of sin. By “fulfilling” the Miqra’ requirements “perfectly,” and by “completing” His redemptive mission, by “finishing the job,” God “accomplished all that was necessary” to make us “whole, complete, and upright”—forever. The Miqra’ sacrifices pointed toward Yahushua’s sacrifice. They served as a “record,” as a “rehearsal,” designed to “regale” the seven most-important dates in mankind’s redemptive history.

Yahuweh required seven lambs to remind this corrupted ecumenical gathering of Yahuwdym and Gowyim, men and women, young and old, that seven is the number of perfection, because we can only party in the presence of our perfect Creator if we are perfect. Yahuweh’s address is Seven Seventh Street. To find Him there, come to appreciate the prevalence and pertinence of seven.

And speaking of seven, now that four of the seven Miqra’ey have been fulfilled, we should know enough now to look back and celebrate these down-payments with understanding, reveling in the Good News that God has done these things for us. And now we should know enough to look forward with eager and vigilant anticipation to the next three being fulfilled on time and on schedule. To ignore this obvious pattern, especially one orchestrated by the Almighty, as the Christian religion does, is the height of ignorance and arrogance.

Returning to the menu for the Feast of Seven Sevens, we have two polluted loaves and seven perfect lambs. But there is more...“...one (‘echad) bull (par — male cow from parar, that which is broken and frustrated, divided, split apart, and shattered, violated and ineffectual), a son from the herd to reflect upon (ben baqar — a son to consider along with the offspring of cattle), and two rams representing the upright pillar and doorway (‘ayil — the Mighty One who leads by way of the door posts and the tree)...” (Leviticus 23:18)

Bull, or par, is derived from a word which describes fallen man apart from God. It conveys the fact that without the benefit of “Yahuweh having laid upon the Lamb the iniquity of us all” we are “broken, split apart, and divided” from Him. Having “violated” the Torah, our feeble attempts to save ourselves are “shattered and ineffectual.”

Secondarily, the bull and the sun are Satan’s most enduring symbols. So while baqar can mean “cattle, heard, or oxen,” the same three Hebrew consonants vocalized boqer mean “daybreak and rising sun.” This is Satan’s most common guise, along with the “Arrogant Son of the Morning or Rising Star.” Along those lines baqaq means “empty and void, laid waste, and devastated.” And that may be why Yahuweh wants us to baqar, “to consider and reflect upon,” our condition as a consequence of having confused Yahuweh’s instructions with Satan’s counterfeits—played out today most visibly in the religions of Judaism, Christianity, Hinduism, Mormonism, and Islam. Although Secular Humanism with its celebration of the sun, its renewable energy, and of mother earth in the form of devout environmentalism, is giving the more overt religions a run for their money when it comes to false worship.

‘Ayil, the word translated “rams representing the upright pillar,” is the opposite of baqar. Its every nuance is Messianic. ‘Ayil is the “Ram” whose “horns of light” served as the sacrificial replacement for Isaac on Mount Mowriyah. ‘Ayil is the “Lamb” who was sacrificed to bear our sins during Passover. ‘Ayil is “the Upright Pillar” representing Yahuweh’s presence with the Children of Israel during the Exodus. ‘Ayil is the “Mighty One” who became a man to save men at the end of the fourth millennium. ‘Ayil is the Good Shepherd, “the leader of the flock,” the one who shepherds His sheep home. ‘Ayil is “the tree, the upright pillar of wood” upon which our Savior hung. ‘Ayil represents the “door posts and lintel” upon which the blood of the lamb was smeared during the Exodus Passover. And ‘ayil is “the doorway” to our hearts and to heaven by which Yahushua stands and knocks, hoping that we will respond.

And while there is only one God, the Savior and Spirit were both set-apart from Yahuweh to serve and save man. That is why “two” ‘ayil were required. More on this in a moment...

So far, so good, but the Boss wasn’t finished. He said that the ‘ayil would “...exist as (hayah) an ascending way (‘olah — an elevated ramp by whose steps one can ascend and rise) to Yahuweh, as a gift (minhah — a sacrificial present, an apportionment bestowed, something given without compensation), an anointing poured out (necek / nacak — a drink offered and served), an offering which separates and rises (‘iseh /‘isah — an offering made by fire) for reconciliation and rest (nichowach — for that which restores fellowship, providing a place to lie down and remain; from nuwach, that which bestows peace and tranquility), the sweet smell of acceptance (reyach — an aroma; from ruwach, which delights, is received, and accepted) unto Yahuweh.” (Leviticus 23:18) If you harbored any doubts that this Miqra’ was descriptive of the gift of life upon which the Renewed Covenant is based, or that it encapsulates the concept of grace-based salvation, those concerns should have evaporated. Contrary to theological explanations, the Torah doesn’t portray a legalized works-based path to God. Grace-based salvation by way of God’s sacrificial gift lies at the heart of the Miqra’ey, which in turn lie at the heart of the Torah.

The word, ‘iseh /‘isah, depending upon how the letters are vocalized, translated here as “an offering which separates and rises,” is also the Hebrew term for “woman, wife, female, and adoptive mother.” As we will discover in the “Taruw’ah” chapter, ‘iseh is almost always translated “burnt offering” or “an offering made by fire,” because it is indistinguishable in the text from the feminine noun for fire, ‘eseh. However, be aware, there is no reference to “offering” in the term. These meanings and roots acknowledged, neither “feminine fire” nor “woman and wife,” make sense as the primary meaning within the context of this passage. So while we have touched upon some very interesting nuances of ‘iseh, we haven’t yet reached an acceptable conclusion with regard to Yah’s intended meaning.

Digging deeper we find that throughout the Word, fire is used as a metaphor for judgment, for burning off impurities and thus purification, for the separation of good from bad, for light and enlightenment, for warmth and comfort, and most often as something which elevates and uplifts—a reference to the primary direction a fire’s smoke and energy travel. And yet while these are all important salvation-related concepts, based upon the three Hebrew letters found in the text, the word Yahweh selected could just as easily have been ‘isah, meaning “female individual, wife, woman, and non-biological adoptive mother.” There is no way to distinguish between ‘eseh,‘iseh, or ‘isah in Yah’s revelation (אִשֶּׁה  Alef-Shin-He) because their consonant compositions are identical. (Religious rabbis called Masoretes wouldn’t point, or vocalize the text, for more than 500 to 1,000 years after it was originally transcribed, and our oldest extant copy of such vocalizations, called the Masoretic Text, dates to the 11^th century CE. The more I study the Word, the less I trust their opinions.)

In this particular passage, the more traditional portrayal of ‘iseh as “a burnt offering,” or the more linguistically accurate and demonstrative “an offering which separates and rises” are permissible. However, since there is no reference to an “offering” in the Hebrew word itself, and since we will soon come to learn that the definition “burnt offering” won’t work in the presentation of the Miqra’ of Yowm Kippurym, presented a few paragraphs hence in Leviticus, we would be wise to consider other options. Usually, when there are many potential renderings of a term in Scripture, especially depending upon how the word is vocalized, multiple meanings are intended, widening and deepening the instruction being offered.

Having studied every nuance of the consonant root, I’ve come to the conclusion that there is a rendering of ‘eseh,‘iseh, ‘isah, which encapsulates every potential aspect of the Hebrew terms. There is something which “purifies, separating good from bad, which covers in light and enlightens, which provides warmth and comfort, and which elevates and uplifts, incorporating every aspect of ‘eseh. Likewise, there is “a female individual and non-biological adoptive mother,” who does these very things, encompassing every aspect of ‘isah. She is the Set-Apart Spirit, our Spiritual Mother, the feminine manifestation of God.

So in context, please consider this potential rendering of ‘eseh,‘iseh, or ‘isah in this verse. Might Yahuweh be saying that “two rams representing the upright pillar and doorway (‘ayil — the Mighty One who leads by way of the door posts and the tree) exist as an ascending way (‘olah — an elevated ramp by whose steps one can ascend and rise) to Yahuweh, as a gift (minhah — a sacrificial present, an apportionment bestowed, something given without compensation), an anointing poured out (necek / nacak — a drink offered and served), as the adoptive mother who purifies, enlightens, and elevates (‘iseh /‘isah) for the purpose of reconciliation and rest (nichowach — for that which restores fellowship, providing a place to lie down and remain; from nuwach, that which bestows peace and tranquility), as the sweet smell of acceptance (reyach — an aroma; from ruwach, which delights, is received, and accepted) unto Yahuweh.”

This is symbolic of the Son, the Sacrificial Lamb. And it is all symbolic of the Set-Apart Spirit, our Heavenly Mother, through whom our souls are redeemed and renewed, reborn onto eternal life. Our Spiritual Mother anoints us in Yah’s Spirit, pouring out Her Garment of Light upon us, rendering us perfect and eternal. Collectively, sacrificial redemption and spiritual renewal and rebirth are “Yahuweh’s restoring gift.”

If you are troubled by Yahuweh having a feminine/maternal nature in addition to His role as Father, Son, and Savior, I invite you to consider something we will make even clearer in the “Kippurym-Reconciliations” chapter. There you will confront compelling evidence which demonstrates that Yahweh’s Set-Apart Spirit is our Adoptive Mother. Those of us who are born anew from above, have Her to thank. According to the Word, She covers us in a Garment of Light which makes us appear perfect in Yahweh’s eyes. She nurtures us, comforts us, enlightens us, protects us, empowers us, and acts as our advocate before God. The Set-Apart Spirit embodies every metaphor associated with fire in Scripture, and Her primary function is to provide access to Yahweh; raising us up to heaven.

In this regard, the Hebrew word used for Yahweh’s Spirit, Ruach, is feminine. Further, the Set-Apart Spirit’s responsibilities are all maternal. While Evangelical and Fundamentalist Christians all acknowledge the need to be “born again,” to be “born of water and spirit,” they don’t pause long enough to recognize that we are not born from fathers—only mothers. And by way of further confirmation, ‘isah also means “to make relations friendly”—the principle function of the Spirit and a central ingredient to reconciliation.

For those who are still uncomfortable with Yahweh having a paternal and a maternal nature, contemplate why He said: “So God created ‘Adam in His image (tselem — resemblance, pattern, and model), in the image of God He created him. Male and female He created them.” (Genesis 1:27)

Moving past ‘iseh / ‘isah, the primary meaning of the next Hebrew word in the passage, nichowach, or sometimes nichowcha, is “an appeasement which brings reconciliation and peace, tranquility, between parties of a relationship at a party.” This is again Yahuweh as Savior and as Spirit. Nichowach is from nuwach, meaning “that which brings rest and allows someone to settle and remain.” It is a “resting place,” the “place of tranquility.” And it is the result of being “reyach, accepted and received unto Yahuweh.”

The recipe wasn’t yet complete for this: “all-are-welcome and come-as-you-are party.” Consider what the Host said next: “You shall produce (‘asah — and bring) one satyr (saiyr — a demon-possessed goat, a demonic swine; from sa’ar, a fearful tempestuous whirlwind and dreaded storm which swirls and sweeps away) for sin (chatta’ah — as a result of your guilt; from chata’, for having incurred the penalty of becoming unclean, for having trespassed, missing the way), and two, one-year-old (sanah) lamb (kebes) sons (ben) as a sacrifice (zebach) for salvation (shelem / shalem / shalom / shilem / shalam — for that which completes and finishes, rendering the payment in full; that which brings peace, prosperity, and well-being; that which represents a voluntary sacrifice to requite so as to repay the debt, returning and reestablishing the alliance of friendship; that which perfects and makes whole, rendering the beneficiary unharmed and at peace; that which provides compensation, recompensing damage incurred; that which restores, makes amends, and reinstitutes the fellowship).” (Leviticus 23:19)

The “satyr” represents all that is wrong with us and the world. The satyr is Satan, “the goat who is possessed, the demonic swine, and the dreaded whirlwind whose circular reasoning sweeps people away” from God. The satyr’s beguiling influence is part of the reason we have “sinned and incurred guilt, become unclean, having missed the way” to God. So to solve the problem of satanically-incurred sin, Yahuweh has offered the Savior and the Spirit. No matter how one vocalizes slm, it spells “salvation.”

Grain represents souls, and FirstFruits represents the harvest of saved souls. The purpose of the Feast of Seven Sevens is to restore and renew sinful souls so that we are able to rise up to Yahuweh and live in His presence. Therefore...“The one who officiates (kohen — the priest or designated officer) shall wave (nuwph) them with the bread (lechem — the grain) of FirstFruits (bikkuwr — the first harvest gathered; from bakar, those born with a privileged inheritance) as an offering which elevates (tanuwphah) before and in the presence of Yahuweh in accordance with (‘al — on the basis of) the two (shanayim — the double portion of) lambs (kebes — male lambs or rams). They shall exist as (hayah) set-apart (qodesh) unto (la — as an extension of, by means of, and on behalf of) Yahuweh.” (Leviticus 23:20) The Spirit and the Savior “exist as an extension of, by means of, and on behalf of Yahuweh.” They are responsible for elevating us into the presence of God. This is a great portrayal of what it means to be “set-apart.” It helps convey the concept that the Spirit and Son are diminished manifestations of Yah, set-apart and extended from Him and by Him to serve us.

While the religious world remains oblivious to Yahuweh’s plan, it isn’t God’s fault. He not only told us what to do on this day; He told us twice. “You shall call out (qara’ — address by name, proclaim, preach, and publish) that this essential (‘etsem — substantive and foundational) day exists (hayah — was, is, and forever will be) set apart (qodesh), a Miqra’ called-out assembly (miqra’ — a summons to a rehearsal meeting which brings us together, encouraging us to read and recite the written Word, proclaiming it and publicly calling others) unto you.” (Leviticus 23:21)

It isn’t by accident that the basis of miqra’, qara’, is included in the passage. By using it, Yah is instructing us regarding the meaning and purpose of this essential day. Qara’ tells us that we are being “summoned,” and “called.” We have been “given the opportunity to engage in regards to something which is important to remember.”  Qara’ tells us that we are being “invited to come into the presence” of God. Qara’ conveys the notion that we are being “called by name,” and that we are to “proclaim and announce publicly that other guests are also being received hospitably.” Qara’ even explains that we are “to read aloud something which has been written down”—the Torah perhaps. And finally, qara’ reminds us that “we have been chosen to seek, meet, and encounter the highest authority.”

Miqra’ simply adds the concepts of “togetherness and assembly,” and of “people being asked to gather for a particular purpose.” That purpose, of course, is then defined by qara’—“to answer a summons to be called out, to be invited to come into the presence of God, to be given the opportunity to engage regarding something which is important to remember, to read and recite the written Word so that others choose to seek, meet, and encounter the Highest Authority.”

Therefore today, we are to observe the Miqra’ of Seven Sabbaths by answering God’s summons and gathering together, recognizing that this day served as a rehearsal for that which was fulfilled seven sevens plus one day after the resurrection and harvest of saved souls. We are to read the Word, proclaim its redemptive truth, and invite the unsaved to seek and encounter, God. Use this day to share Yahweh’s seven-part plan of salvation for all people and for all time.

It is interesting to note, that with the addition of an “h,” miqr’eh, conveys the opposite result. It is “what happens when a particular person decides not to assist,” and it portrays the “un-chosen fate, or destiny, which would await all of us had God not worked behind the scenes.” Miqr’eh is the “end point of life when no choice is made.” It is the third eventuality that Judaism and Christianity ignore, almost certainly because it is the destination to which they lead souls. It is nothingness; oblivion; annihilation—the end of consciousness and life.

So that we avoid this, there are some things that we are not to do on this essential day. And first and foremost among them is that there is to be no business as usual—especially religious business. The Miqra’ of Seven Sevens, unlike Passover and Unleavened Bread, depicts the Spirit’s work in addition to Yahushua’s. And since the Son and Spirit are both manifestations of Yahuweh, we are being instructed not to do His job or Hers. “You shall not (lo’) do (‘asah — effect, produce, of institute) any (kol) work (‘abodah — labor or service) of the heavenly messenger’s business (mala’kah — the task of God’s envoy and representative) on it as an eternal (‘owlam — everlasting) prescription (chuqqah — as a custom, an ordinance, and a statute) throughout time, for all generations (dowr) in all your settlements, abodes, populations, assemblies, situations, and sojourns (mowshab).” (Leviticus 23:21) The Festival of Sevens is an appointment with God. The Miqra’ is a custom, an ordinance, even a statute to be observed and proclaimed forever, throughout time, no matter where we might be.

There is a unique aspect of the Miqra’ of Seven Sabbaths which wasn’t delineated in the Levitical presentation, but was evident in the Acts fulfillment. Fortunately, Moses explained the ecumenical, all-inclusive nature, of the Feast of Fifty in Deuteronomy. Let’s turn to it now so that we come to appreciate the connection between the Old and Renewed Covenants.

To begin, Yahuweh wants us to know that this, like all His Miqra’ey (Scriptural plural of Miqra’), are for us, not for Him. “You shall accurately count (saphar — reckon, record, relate, rehearse, and regale) seven sevens (sheba’ shabuwa’) for yourself.” (Deuteronomy 16:9)

God tells us that one way to acknowledge His charity is to show some ourselves. Yet, He wants it to be our choice. This offering is voluntary. “Keep (‘asah — attend to and celebrate) the Festival Feast (chag) of Sevens (Shabuwa’ — Weeks) to Yahuweh your God (‘elohiym) with a sufficient (miccah — an appropriately affordable portion; from macac, an ultimately insignificant) voluntary offering (nadabah — freewill contribution; noncompulsory donation) from your hand, which by association (‘asher) you can give (nathan — bestow, deliver, and entrust) relative to how (‘asher) Yahuweh your God (‘elohiym) blesses and adores (barak — kneels down and favors) you.” (Deuteronomy 16:10) Nothing we do or give will save us. But that doesn’t mean that we shouldn’t be charitable. We are to follow our Savior’s example.

The “freewill offering” is predicated upon past—not future—blessings from God. Most all religions use the idea of sacrifices to, in essence, “bribe” their deity. They order their practitioners to make sacrifices to either appease their god or to encourage him or her to “bless” future harvests. There is none of that in Yahuweh’s Scriptures. Neither God’s blessings nor paradise can be bought.

While the Scriptural presentation of the Yowbel, or Lamb’s Redemptive Year, is still two Leviticus chapters, and three Miqra’ey, away, be aware that the preceding verse in Deuteronomy serves to tie Shabuwa’ and the Yowbel together. Both are about charity, about forgiving debts and setting people free regardless of their obligations. So the connection between the annual celebration of seven sevens and the fifty-year occurrence is more than a numerical pattern.

Yahuweh likes to celebrate, and everyone is invited to His party. The Festival Feast of Seven Sevens is a gala for all who want to “rejoice and be glad”—a homecoming which includes men and women, rich and poor, young and old, Yahuwdym and Gowyim, common workers and Levitical priests, the fatherless and the forsaken, those who have settled down and those who are just passing through. “Rejoice and be glad (samach — express your joy and happiness outwardly) in the presence of (paniym — before) Yahuweh your God, you and your sons and daughters, your male and female servants, the Levites, strangers, travelers and newcomers (ger — foreigners from different racial and cultural groups), orphans (yatowm — fatherless children) and widows (‘alman — the forsaken) who are in your midst, standing up at the place (maqowm — the home) where Yahuweh your God chooses (bachar — selects and decides is best) for His personal and proper name (shem — designation, reputation, and glory) to tabernacle (campout) and reside (shakan — to abide and dwell, to settle in and call home).” (Deuteronomy 16:11)

The place of Yahuweh’s choosing during the Exodus was the Tabernacle. When the Yisra’elites settled down, it became the Temple on Mount Mowriyah. When they moved away from God, God’s tabernacle became Yahushua. And now, thanks to the Festival of Sevens, Yahuweh has chosen many homes, many places, where His name resides. We are called Yahuwdym—those who belong to and are related to Yah.

Also notice that Yahweh introduced the all-inclusive nature of this party with a phrase most associate with the Renewed Covenant—“rejoice and be glad.” I find it particularly poignant that the same passage culminates with a reference to “standing up at the place where Yahuweh your God chooses....” Yahweh lowered Himself into our world so that He could stand up for us on Mount Mowriyah’s pole, ultimately enabling us to stand with Him—camping out, residing, abiding and dwelling with Yah for all eternity.

While apart from the persistent Islamic persecution of Christians and Jews, there aren’t many slaves currently in Egypt, the Scriptural message is timeless and universal. At one time or another we have all been besieged by the Adversary. “Remember (zakar — always be mindful) that you were (hayah — you existed as) a slave (‘ebed — one who works and serves subject to another) in Egypt (Mitsrayim — the crucible; plural of matsowr, meaning you were hostilely besieged by a foe and were confined by the adversary). Celebrate (‘asah) this reality (‘el-leh), carefully keeping, guarding, and observing (shamar — treasuring and retaining) the prescribed and inscribed statutes (chaqaq — clearly communicate the written prescriptions).” (Deuteronomy 16:9-12)

That is the bottom line. The whole of the Word and the whole of the redemptive Miqra’ey are “clearly communicated written prescriptions for us to celebrate, to carefully keep, guard, and observe.” They are the way to God—the path to life. And they provide the roadmap to prophecy, past, present and future. They are to be observed for all time, so that every generation comes to know Yahuweh and understand His seven-step plan of salvation. The Miqra’ey are not to be replaced by ceremonies and rituals conceived by man. Those who observe Easter, Rosh Hashanah, Christmas, Lent, All-Hallow’s Eve, St. Valentine’s Day, Ashura Day, Ramadan, the Summer Solstice, May Day, or any other manmade poligious (political/religious) scheme, contribute to the deception and add to the fog which separates mankind from God.

Rabbis, uncomfortable with the ecumenical nature of Shavuot, as well as its focus on Yahuweh’s restoring gift and the Renewed Covenant, claim that it commemorates the time when Moshe received the Torah at Mount Horeb. While that is subject to speculation, and is at best short-sighted, missing the big picture, it’s certain Seven Sevens commemorates the time that those who trusted Yahushua were imbued with the Qodesh Ruach—the Set-Apart Spirit of Yahuweh. The Miqra’ became the Ekklesia.

It is interesting that some Christian denominations acknowledge Shabuwa—the only Miqra’ so honored. Unfortunately, they call it by the wrong name (Pentecost, a transliteration of the Greek word for fifty) and they celebrate it on the wrong day, choosing “Whitsun,” known as “Wisdom Sunday.” Worse still, none of the redemptive symbolism or prophetic insights are conveyed to their congregations. For them, it’s all about the beginning of the “Church Age,” and of them replacing Jews as God’s instruments. No thought is ever given to this being the fourth part of Yahuweh’s seven-step plan of salvation, or of it serving as a central plank in the unfolding of His redemptive timeline.

Now that we understand the redemptive prophecies contained in the Old Covenant’s presentation of the Feast of Fifty Days, let’s open the book of Acts and see how the Miqra’ was fulfilled. As we shall see, the Set-Apart Spirit’s anointing of the ekklesia—of those who were called out—was realized. Men’s souls were restored. The Covenant was renewed.

In the opening words we see that this Miqra’, like the three preceding it, was “fulfilled on time and completely.” “Indeed (kai — and then also, this should be emphasized), on (en — with regard to) the Day (hemera — period of time reckoned from sunset to sunset) of Fifty (Pentekoste — feminine form of pentekonta, meaning fifty) it was completely fulfilled on time (sumpleroo — was fully completed in association with someone or something, was fully realized by way of relationship)...” (Acts 2:1) This introductory statement conveys two, equally important thoughts. The Miqra’ of Shabuwa was observed by the first to follow Yahushua’s example on the exact date specified. And every aspect of the Miqra’, as it was described in the Torah, was satisfied. As such, this is the fourth of four Miqra’ey that was fulfilled by Yahushua, in the correct order, in the correct way, on the correct day, and in a millennial Yowbel year—all as part of the Torah’s unfolding plan of salvation. Do you suppose this is a coincidence or a pattern? Said a different way, is God random or does He have a plan?

Sumpleroo is a compound of sun, meaning “with the help of, in close connection, association, or relationship with someone or something,” and pleroo, meaning “to make full, to cause to abound and to furnish liberally, to complete and to consummate, to accomplish and fulfill, and to bring to realization.” As such, it tells us that the promises of Shavuot were “realized, accomplished, and fulfilled, causing those in close association and relationship to be furnished liberally so as to be lacking in nothing.” And it is worth noting that there is an immersion/atoning aspect to the Greek word as it was used of sailors whose ship completely filled with water, becoming swamped as a result of a storm. Therefore, with the help of the Set-Apart Spirit, and by way of relationship, in connection with someone (God) and something (the Miqra’ey) we are anointed/immersed/baptized, being fulfilled and made complete.

“It came to exist (eimi — to happen and take place in a manner exactly identical to the correspondence, for those who were, are, and will be) that all assembled together in harmony (pas homou — everyone was like-minded, like-natured, and unified); in the presence of (epi — in contact with) Him and Her (autos — he, she, it [as in Yahushua and the Spirit]).” (Acts 2:1) Whether this is translated that all of those who trusted Yahushua were all of like mind and thus were together observing the Miqra’ of Sevens, or that in addition to that they were also in the presence of the Son and Spirit, the overriding sentiment is that by heeding Yahuweh’s summons, and gathering together on this day, the first followers of the Way were unified in their understanding of the Word. The miqra’-ekklesia/called-out assembly was not born corrupt—the Church made it that way.

“And immediately (aphno — suddenly, and yet welcoming and putting people at ease) there came into existence (ginomai — became recognized, known and acknowledged, arose and appeared publicly for the purpose of creation, birth, and marriage) out of (ek — from and by means of) heaven (ouranos — the abode of God) the sound of information and news (echos — of a spoken report) exactly like (hosper — corresponding to and connected to, a manifestation for comparison to) a compelling and mighty force (biaias — an empowering, strong, singular, and active feminine source of energy), moving inwardly and upholding (phero — a guiding and sustaining, accepting and enduring) the breath of spiritual life (pnoe —  derivative of pneuma Spirit), and filling (pleroo — liberally and abundantly supplying, completing and perfecting) the whole (holos — entirely completing all who were in the) house (oikon — household and home) where they were residing.” (Acts 2:2) The disciples had a job to do—to communicate the Good News to all people the world over—and the Spirit of Yahuweh gave them the tools they would need to do it.

Dissecting this passage word by word, we discover that the adjective used to describe the nature of the “heavenly force” is feminine and singular, as is our Spiritual Mother. Further, there is a “vehement” connotation of biaias, making the Spiritual force “impassioned and fervid, even eager and deeply emotional.” Moreover, biaias is related to bios, meaning “life,” and is derived from bia, meaning “strong and vital.”

At its most fundamental level, phero, translated “moving inwardly and upholding,” means “to carry or bring something from one place to another, including carrying away a burden or bringing forth new life.” Etymologists say phero means “to lead, to guide, or to convey.” Homer used phero to mean “to bring forth and express the word.” He used it to “facilitate the bearing and removal of burdens which are carried away.” In the Iliad, phero is used to “show favor” and “to produce fruit.” It conveyed “the presentation of a gift that upholds, enabling the beneficiary to endure.” These are the gifts of the Spirit.

Pnoe means both “breath and wind.” As such, it is a blend between the Greek and Hebrew words for “soul,” from breath, and “spirit,” from wind. Yahushua, as the human manifestation of Yahuweh, actually had a soul which is probably why this unique term was chosen. In one of His last conversations with His disciples, Yahushua told them that they would recognize and know the Comforter because He and the Spirit were one and the same.

Pleroo suggests that the arrival of the Spirit “proclaimed completely,” and “provided fully,” completing the promise of the Miqra’ and supplying saved souls with everything they needed to live life abundantly and productively. It conveys the concepts of “fulfillment, filling up, completion, making complete, and realization—making a promise come true and proclaiming that accomplishment.”

 And lastly, oikon is a “home, a place where families live.” Adopting us into Yahuweh’s family, inviting us into God’s home, enabling us to live forever, is the reason Yah sent His Spirit to earth.

Yahuweh has a plan He wants the whole world to know. The best way to accomplish this is to deploy the principal tool used in the acquisition of knowledge, in thought, causation, creation, and in the formation of relationships—language. “And indeed, languages (glossa — the various tongues or dialects of human speech) became apparent to them (horao — they came to know and understand languages), like a fire burning in them. And they were distributed (diamerizo — divided) and appointed (kathizo — coming down to rest) upon each and every one of them. And they were all individually filled with (pimpremi — swelling with the breath of) the Set-Apart (hagios) ΠΝΣ (placeholder for Spirit or Ruach from pneuma), and began to speak another (heteros — a different) language (glossa — tongue as in dialect), as the ΠΝΑ (Spirit or Ruach from pneuma) gave them the ability to enlighten through the spoken word (apophtheggomai — the ability to pronounce words and hold a dignified and enlightened discourse).” (Acts 2:3-4) The whole world needed saving. That could only be done with words.

The public proclamation and communication aspect of what was occurring is inherent in the title Yahweh chose to describe His annual meetings: Miqra’—“a called-out assembly, a summons to a rehearsal meeting which brings us together, encouraging us to read and recite the written Word, proclaiming it publicly.” Based upon qara’, it is all about inviting everyone to come into Yah’s presence. And that is why Yahuweh chose to describe the beneficiaries of this calling with a word which conveys the exact same thoughts—ekklesia.

Luke would go on to reveal that: “each and every one heard (akoustos — was endowed with the faculty for hearing and understanding) what was spoken in his or her own language (dialektos — dialect or tongue). And they were all amazed (existemi — were astonished) and marveled (thaumazo — in admiration)...because each and every man heard them speak in the language and dialect where they were born. ...visitors from Rome (Rhomaios), not only Yahuwdah (Ioudaios — a transliteration of the Hebrew Yahuwdah) and foreigners (proselutos — people from other nations), Cretes (Kres — inhabitants of the island of Crete) and Arabians (Araps), all heard (akouo) them speak in their own tongue (glossa — language and dialect) the magnificent (megaleios - wonderful) voice (apolaleo — the free speech and articulate sounds) of ΘΥ (placeholder for Yahuweh from theou, God or ‘elohiym).” (Acts 2:6-11) The ecumenical nature of the fulfillment paralleled the Torah’s prophecy where a similarly inclusive list appears. Everything happened precisely and right on schedule.

In this passage, the Greek word, proselutos, which means “foreigner” is transliterated in most English Bibles as “proselytes.” Then those who aided and abetted the errant transliterations, erroneously defined that word as “converts to Judaism,” and thereby miscommunicated Yahuweh’s intent. The concept here is that the called-out ekklesia was now as Moses had predicted in Deuteronomy. It was comprised of Yahuwdym and Gowyim. There were no religious converts to be found here; only new relationships. That was and is the purpose of the Miqra’ of Shabuwa. From this moment on to this present day, the Word of God has been carried to all peoples of the world by spirit-filled men and women. Yahuweh’s family is now all-inclusive. Everyone is welcome. And all arrive the same way—by being immersed from above in the Set-Apart Spirit.

In Acts, Yahuweh confirmed and fulfilled the Torah. The ekklesia-miqra’ became and remains ecumenical. It is comprised of people of all races and all nations. The first followers of the Way, the first to be immersed in the Spirit, the first to be born anew and to be adopted into Yahuweh’s eternal family, became in effect, a united nation—one whose government was of another world. Race, gender, family affiliation, age, and social status no longer mattered.

The Festival of Chamishshiym/Fifty Days is qodesh/set apart, a special day to and for us to be with Yahuweh. It commemorates the time everyone was invited to join His family. It is an annual homecoming where those who are related to Yah invite their friends to celebrate with our Heavenly Father. This day of reunion will endure for all time, for all people, and in all places, serving as a rehearsal of what was to come and now has been done.

The Feast of Seven Sevens follows FirstFruits by 50 days. The pattern is seven Sabbath’s plus one. As we have learned, the Feast is a time of celebration and rejoicing, open to all people, free and slave, Yahuwdym and Gowym, men and women, young and old, to all sinners no matter how unclean. We know this because it is the only Miqra’ where leavened bread is sanctioned. This Festival comes with an open invitation. It is designed to underscore the benefits of redemption by virtue of Yahushua, the perfect Sacrificial Lamb, of being renewed by way of our Spiritual Mother, and of having a joyous relationship with Our Heavenly Father. Shabuwa is the day which unites the Old and Renewed Covenants, making them one.

Luke, the author of Acts, provided a historian’s view of the birth of the ekklesia—the fulfillment of the miqra’. As such, we discovered that the first followers of the Way observed the Miqra’ in accordance with the Torah. It is only reasonable that we follow their example—keeping this appointment with God. We are to be of one accord, breaking bread, going from house to house, sharing with one another, inviting everyone we know, and feasting with gladness while we celebrate the immersion of Yahuweh’s Spirit.

It may seem odd now in the middle of the seven feasts that we witness a celebration which predicts what would become a long hiatus for the nation of Israel. But the Feasts of Weeks is just that—it’s symbolic of Yahuweh’s family becoming an international community.

The time between the fulfillment of Chamishshiym and Taruw’ah, the fifth Miqra’, is just shy of forty Yowbel—two thousand years, save a decade or so. The fulfillment of the fifth Miqra’ will bring an end to the time of the Gentiles and with it a return of the Yahuwdym to center stage. Then, right on schedule, on the final Yowbel year remaining within the lifetimes of the generation which witnessed the rebirth of the nation of Israel, those left behind shall see the remaining two Miqra’ey fulfilled before their very eyes.

So even with two of the seven Miqra’ey signifying the beginning and end of the ekklesia, the Feasts of Yahuweh demonstrate that the Old and Renewed Covenants are one, and that Gowyim are invited to become Yahuwdym—those who are related to Yah. As adopted beneficiaries we must recognize and cherish, even celebrate, our Yisra’elite legacy. And we must understand that Yahuweh has not abandoned the Yahuwdym in favor of the principally Gowyim ekklesia, as has been taught by misinformed theologians touting “replacement theology.” The Artist has merely moved to the periphery of an unfinished canvas, knowing that at a time certain, He’ll finish the heart of His masterpiece. He has even told us how and when.

Perhaps a better metaphor would be that of a Playwright whose most important characters, by way of their natures, have relegated themselves to the wings in act two. And yet the Author hasn’t lost track of them, or His interest in them. He fully intends to bring them back for a grand finale, tying up all the loose ends in act three. The miraculous history of Yisra’el in the twentieth century is proof that Yahuweh still loves Yahuwdym—His Chosen People. The first and final Miqra’ celebrations make it clear that Yisra’el is the chosen vehicle for unveiling Yahuweh’s grand plan.

Each Miqra’ has been designed to memorialize an important event in the life of Yisra’el and to be prophetic of even more important events in the unfolding of Yahuweh’s redemptive plan. They speak poignantly of the Messiyah’s role in the salvation of mankind, with detail after detail pointing directly and unambiguously toward Yahushua. Thus far, each has been fulfilled on the very day of its mandated celebration. That fact alone makes the odds against their coincidental fulfillment over sixteen billion to one. Pay attention to dates and numbers—they’re real important to our Creator.

And as interesting as all this is, it becomes downright earth-shaking when you realize that there are three more annual feasts yet to be fulfilled. They all take place in the autumn, in Tishri, the seventh and final month of Yahuweh’s redemptive calendar. Each predicts a strategically essential event in the Grand Plan. And more to the point, they complete the picture God is painting.

The spring Feasts have come to pass; the fall Feasts are yet to come. Yahuweh has given us carefully drawn prophetic word pictures to teach us the most important lessons we can possibly learn.

Before we close the book on Chamishshiym, there is one additional aspect I’d like you to ponder. Shavuot, the Feast of Weeks, is the annual model for the semi-centennial Yowbel redemptive year.

To appreciate how the Miqra’ of Chamishshiym/Fifty Days serves as the annual model for the fifty-year ecumenical redemptive pattern of the Yowbel, let’s return to Leviticus. The 24^th chapter presents the eternal flame representing the everlasting covenant and six rows of fine flour, representing Yahushua’s body broken for the six millennia of human souls. This is followed by a discussion of the actual meaning of blasphemy and recompense for injury.

Then we pick up the story of the Yowbel in the 8^th verse of the 25^th chapter of Leviticus. The children of those who strive with God, the Yisra’elites, were: “to count seven (sheba’ — from shaba, meaning fully satisfied) Sabbaths (shabath — to rest) of years (shanah — the time of change), seven times seven years, existing as (hayah) forty-nine years.” Then: “a ram’s horn (showphar) is to be extended and circulated (‘abar) on the tenth day of the seventh month: on the Day of Reconciliations (Yowm Kippurym — from kaphar, meaning to atone in the sense of covering over and purging, to reconcile, pacify and propitiate) you shall extend and circulate (‘abar) a ram’s horn (showphar) all through your land. You shall thus set apart (qodesh) the 50^th (chamishshiym) year for sounding a warning and shouting for joy, as the announcement of a healing gateway (taruw’ah — from tara’, the gateway to healing, and ruwa’, the use of a sophar ram’s horn trumpet to signal celebratory shouts of good news, praise, joy, or triumph, and to blast warnings of an impending calamity)...” (Leviticus 25:8-10)

Taruw’ah was announced by a blast of a ram’s horn known as a showphar, as is the Yowbel. In fact the linguistic basis of yowbel is directly related to the “power associated with a ram’s horn.” This trumpet was designed to signal an alarm, to announce something important, to proclaim news, to assemble people for movement, and to blast out a joyous sound in celebration. The instrument itself serves to correlate the Renewed Covenant promises regarding Trumpets with the Old Covenant’s presentation of Taruw’ah and the Yowbel.

The purpose of the Yowbel is encapsulated by taruw’ah. Dissecting it, we learn that tara’ (תְּרַע) is “the gate or doorway, the gatekeeper,” and even “the temple doorkeeper.”  Taruwpah (תְּרוּפָה) means “healing,” and toren (תֹּרֶן) is “the upright pole onto which a standard is flown.” Unified with ruwa’ (רוּע), which means “to signal a message,” we have God trying to get us to notice the basis of His gateway to heaven. Collectively, these concepts define the nature of the Yowbel as well as the Miqra’ey of Shabuwa and Taruwah. 

Ruwa’ is all about “boldly and publicly calling out”—that is communicating in such a way that people near and far can hear. It is what the Set-Apart Spirit enabled on this Miqra’ when She fulfilled it—empowering Yahushua’s followers to boldly and publicly speak the languages of the world. The verb depicts “screaming out a message which is designed to mobilize people, evoke passion, to excite them, even alarm them, but most importantly to arouse them to be aware of a great wonder and triumph—of the good news, and of the consequence of ignoring it.” Isaiah’s presentation of Taruw’ah in the context of the last days, concludes by asking us to raise our voices like sophar trumpets to call Yisra’el home.

Taruw’ah is as much about providing a warning as it is about rejoicing and jubilation. And that is because Taruw’ah produces a great divide. On this day, all of Yahuweh’s Yahuwdym will be called, gathered together, and brought into Yahushua’s presence, snatched off the earth and out of this world. That is cause indeed for rejoicing. But most people will be left behind, so this harvest of souls will serve as a message to them, a signal and warning that they need to rectify their relationship with God. And therein lies the purpose and nature of the Yowbel.

As we have learned, the ecumenical out-calling of the ekklesian assembly was born on the Miqra’ of Shabuwa/Sevens in 33 CE. It will come to an end on the Miqra’ of Taruw’ah/Trumpets no later than the fall of 2026, the beginning of the Tribulation. The fourth and fifth of Yahuweh’s Miqra’ey form the bookends of the “church age”—the ecumenical ministry of Gowym. The Yowbel, the year of the Lamb’s Redemption, defines the period of time that separates them.

‘Abar, translated “extended and circulated” in the Leviticus 25:8-10 passage cited above, is frequently used in Scripture to mean “pass over or cross.” It can mean “sacrifice, forgive, or repeal,” even “to be given possession of something” in addition to “extend and circulate something.” Each of these concepts fits nicely within the context of announcing the doorway to heaven which may be why Yahuweh used it here in reference to His Yowbel. Blowing a ram’s horn is only hot air making a racket if you don’t understand why the Ram’s horn/power is being “passed around,” or its connection with “Passover.”

Throughout the Old Covenant, the showphar, or “ram’s horn,” called a trumpet, was used to signal and herald the arrival of every important event or person. It played a vital part in calling attention to Yahuweh’s appointed Miqra’ey. Yowbel, one of several Hebrew words for “ram,” is also the title of this twice-century event being presented in Leviticus 25. Unfortunately, most miss the connection with the Ram because 17^th-century scholars halfheartedly transliterated Yowbel as “Jubilee.” In Scripture, Yowbel/Ram is used interchangeably with showphar/ram’s horn. It isn’t a coincidence that they are both derived from the source we derive our salvation—the Passover Lamb.

To better appreciate this connection between the Ram and the Yowbel, we should turn to the first mention of a ram’s horn in Scripture. It is found in the story of Abraham’s prophetic enactment of Yahushua’s ultimate sacrifice on Mount Mowriyah—the first Passover. Since Yahuweh is the universe’s most sublime playwright, let’s take a moment to examine his plot lines before returning to what Moses had to say regarding the redemptive nature of the Yowbel/Jubilee. “Abraham raised (nasa’ — lifted up and elevated) his eyes (‘ownah — spiritual perceptions) and looked (ra’ah — perceived, considered, discerned, and was shown); behold (hineh — pay attention), some time later (‘achar — pertaining to a subsequent event in another time) a sacrificial male lamb (‘ayil — a masculine perfect ram used for atonement; a gateway, doorposts, lintel, or upright pillar; a mighty man who is an upright pillar and who serves as an example) caught (‘achuz) in interwoven thickets (cobek — a thorn bush; from cabak, meaning to interweave and wrap) by His shining horns of radiant light (qeren — brilliant flashing rays of light similar to lightning from a supernatural source; symbolic of status and might; and also a trumpet for signaling and the summit of a mountain).” (Genesis 22:13)

‘Achar’s primary meaning relates to time, signifying “something which will occur later, yet in conjunction with the event which is unfolding.” ‘Achar is “a relative term, conveying a linkage between that which is being observed and that which will occur in the same place but in another time.” So we’re talking prediction and fulfillment, a dress rehearsal and a future enactment. The Ram would make two Passover appearances on God’s stage, not one.

The Hebrew word ‘ayil/ram (אַיִל), “a perfect sacrificial male lamb,” is also the word for “doorway, lintel, upright pillar, and exemplary leader.” And not so coincidently, this universal term for savior and salvation is a single Yowd (יִ) removed from ‘el/God (אֵל). The first Passover’s lamb’s blood was smeared on the lintels of the doorways of Yahuwdym in Egypt so their firstborn sons might live and the people might be released from bondage. The second Passover’s lamb’s blood was smeared on the upright pillar upon which the perfect sacrificial lamb was hung. The blood dripping from God’s wounds opened a doorway to heaven. Are you making the connection?

‘Achuz, one of the final Hebrew words in the passage, has two additional and more profound meanings: “the base or foundation of the upright part of the Temple building,” and “to be seized by pain.” ‘Achuz’s only derivative is ‘achuzzah, the Hebrew word for property. That’s significant because ‘achuzzah is the subject of the next Levitical verse regarding the Yowbel/Lamb’s Redemptive Year. And the cobek/interwoven thickets, mentioned in the verse, are prophetic of the crown of interwoven thorns placed upon Yahushua’s head. They were made from the same bush.

Qeren, of course, is the most important word in the passage. It was also used to denote the rays of radiant light that were streaming from Moses’ face after he met Yahuweh. Therefore, the “ram” Abraham saw was Yahushua, signaling His creation from the summit of the mountain.

“And Abraham walked over (halak) and came to possess (laqach — he accepted, received the hand, and married) the sacrificial male lamb (‘ayil — perfect ram used for atonement; the gateway and upright pillar, the mighty leader who serves as an example), in place of (tachath — instead of and in exchange for) his son (ben), ascending (‘alah — rising) via the offering and stairway (‘olah — lifted up to the Most High).” (Genesis 22:13) Abraham is based upon “abab.” It means “papa,” as well as “to decide, to desire, and to beget.” If we decide to make Yahuweh our Papa, and desire a relationship with Him, we are begotten into our heavenly Father’s eternal family. 

Halak/walk is the first word of the covenant. Yahuweh wanted Abraham to “walk with Him.” Abraham laqach/accepted the Lamb; he received Him and married Him as we must do if we want to ‘alah/ascend. While most all English Bibles translate ‘alah and‘olah as “offered a burnt offering,” the words are actually identical in the Hebrew text: (עָלָה). Vocalized different ways, the Hebrew consonant root means: “to go up and to ascend.” They describe a “stairway” and a “conduit of water for healing.” In the proper context ‘olah can mean “burnt offering” but only in the sense that the smoke rises and ascends to God.    

Tachath, translated “in place of,” has additional meanings worth considering, such as: “on account of, by way of an allegiance to, and because of.” If tachath ben is placed at the end of the sentence, as it is in many texts, we discover that Abraham received the Lamb and ascended “because of his allegiance to the Son.”

There is much more to the Abraham and Isaac dress rehearsal for Yahuweh and Yahushua on Mount Mowriyah than these two verses indicate, but now that we have validated the redemptive significance of the first recorded Yowbel/Ram’s Passover in 1968 BCE, let’s return to Moses’ Levitical instructions. 

At this point we know that the 50^th year is to be “set apart,” that it is very important, that it is to be announced by way of a showphar/ram’s horn, and that it is defined by Taruw’ah. Every nuance is drenched in redemption. So it comes as no surprise that in the 10^th verse of the 25^th chapter of Leviticus we find darowr, which means “to release, to provide liberty, and freedom.” It’s the same word Yasha’yahu predicted Yahushua would use in His first sermon. It is the basis of His entire message to man.

“Proclaim (qara’) release and liberty (darowr — freedom) throughout the land (‘eres — earth) to all its inhabitants (yashab — those who establish a dwelling, join in marriage, and remain). It was, is, and always shall be a Yowbel (yowbel — a ram’s horn used as a symbol of power and as a trumpet to broadcast news, thus the power and announcement of the Ram; from yabal, to bring forth and carry away, to provide direction) for you.” (Leviticus 25:10)

Yahuweh is consistent. Everything is about marriage and family, and about the Lamb liberating us to dwell with Him. Yowbel adds another descriptive layer to the means God will use. It tells us that our freedom comes by way of the Ram’s power and through the Ram’s message—one that brings us into God’s presence, carrying us up to heaven.

The idea of releasing slaves provides a tangible metaphor to help us appreciate Yahuweh’s desire to free people from bondage so that they can return to Him. “Each person shall return (shuwb — shall be restored) to/God (‘el (אֶל)), his possessions and people (‘achuzzah — personal property and land whether possessed by purchase, gift, or inheritance) returning (shuwb) to/God (‘el) and their people (mishpachah — clan, tribe, family, kingdom, or nation).” (Leviticus 25:10)

I cannot be sure whether Yahuweh used ‘el to say that He wanted people to go back to their homes on the Yowbel/Ram’s Announcement year, or if He wanted His people to return to Him at that time. Since He made “return and restoration” possible during Passover in a Yowbel year, I’ll bet both, which is why I have translated the passage that way (rendering ‘el as “to/God”).

“The Yowbel (Yowbel — the power and announcement of the Ram) was, is, and ever shall be (hayah) Set Apart (Qodesh).” (Leviticus 25:12) This is an important confirmation. The Yowbel is to be eternally set apart from all other years. That means we should rightfully expect that most every essential aspect of Yahuweh’s unfolding plan of redemption has or will occur on these fifty-year markers.

We know that 133 CE was the last Yowbel celebrated in the land, confirming that 33 CE, the time of Yahushua’s FirstFruits resurrection, was indeed a Yowbel year. We also know that the last Yowbel within the lifespan of the generation who witnessed the World War, the Holocaust, and the return of Yahuwdym/Jews to the Promised Land (covered in Matthew 24 and Psalm 102) is 2033. It is therefore the only year Yahushua can return without violating His revealed plan.  

“This (zeh — thusly provided, henceforth, and according to the account of the) year of Yowbel (Yowbel — the time that focuses on the power and announcement of the Ram), mankind (‘iysh) shall return, restoring spiritual relations, coming back home a redeemed (shuwb) possession (‘ahuzah).” (Leviticus 25:13) Our return to Yahuweh is predicated upon being redeemed, so as to restore Spiritual relations. God had to pay the price to buy us back. This restoration to spiritual relations was to be, and now has been facilitated by the Qodesh One on His Qodesh Days of Passover, Unleavened Bread, FirstFruits, and Shabuwa’, and in His Qodesh year of Yowbel. God is very clear about His timing and purpose. Let us therefore celebrate what happened in 33 CE and look forward to 2033 with great joy and gladness. Mankind was redeemed in 33 and will be completely restored in 2033.

“I Am Yahuweh, your God. Do (‘asah) what I prescribe (chuqah). Observe, heed and keep (shamar) My judgments (mishpat — what I share, My decisions, plan, prescriptions, and official proclamations) and you will live a long time, dwelling and remaining (yashab) safely based upon trust (betach — you will be confident and secure, relying upon the trustworthy source).” (Leviticus 25:17-18) Yahuweh has instructed that He is the Savior who will redeem mankind. To live forever we must trust Him and observe His prescriptions—we must know, understand, rely upon, and observe the Miqra’ey and Yowbel.

Notice also that there is never a cutoff time with regard to the Miqra’ey and Yowbel. They don’t expire with the Renewed Covenant. In fact, they are reconfirmed. Also understand that the Miqra’ and Yowbel aren’t about lambs, bulls, satyrs, and slaves. These are symbols for far more profound and important things.

What follows is interesting. Yahuweh is either saying that the land of Yisra’el or the whole earth is His, and that we are just passing through. While some people are invited guests, many, if not most, will have no eternal inheritance. They are alien to Yahuweh’s family and thus are one breath away from annihilation. Worse, some people are actually antagonistic toward God, stirring up trouble. “The land (‘eres — earth) shall not be sold or given up (makar — ownership transferred for money or bequeathed upon death) into perpetuity (tsamiythuth — completely, finally, or permanently) because the earth (‘eres — land) is mine. You are just passing through (ger — lacking inherited rights so as to become like crushed powdered material without life, and completely destroyed) guests, alien sojourners (towshab — temporary residents who quarrel and stir up trouble) against (‘im — toward and with) Me.” (Leviticus 25:23)

Political and priestly pontificators are wont to tell us that God’s hand is on America and that the Almighty endorses our capitalistic way of life. And yet the Yowbel strongly indicate that Yahuweh prefers socialist economic policies. Surprise, surprise.

The following verse is predictive of the Savior who will sacrifice Himself, paying the price to redeem the whole world—well at least those who heed His offer and accept His gift. Yahushua did come from the Land and He was kin to the Yahuwdym. Those who rely on His ransom will live in Yahuweh’s world—the New Jerusalem—into perpetuity. With every stroke of Moses’ pen, it becomes ever more obvious that there is a direct and undeniable link between the Yowbel and our salvation, between the Yowbel and the Miqra’ of Chamishshiym.

In the context of Yahuweh’s ultimate redemption of the earth, He says: “All earthly (‘eres) possessions (‘ahuzah — property) are given a durable (nathan yatan — disease free and permanently rooted heath) restoration (gaullah — by a kinsman Redeemer who pays the price to buy them back; setting them free from temporary ownership by way of a purchase or ransom payment, serving as Savior) in the world (‘eres).” (Leviticus 25:24)

Yahuweh continues to use gaullah/redemption and yowbel/the power and news of the Ram throughout the remaining 25 verses of Leviticus, all of which are dedicated to the release of people, possessions, and burdens every 50^th year; providing liberty and freedom for all.

Under instructions from above, slaves had to be freed so they could return to their families. Land had to be restored to its original owner. Temporary human obligations were released. Yisra’el was instructed to do this so they would recognize and know the Who, what, and when of their ultimate redemption.

Hosea, speaking of this return and restoration, said, “Come, let us return to (shuwb — turn around, change, restore, and reestablish our relationship with) Yahuweh. For He has torn us (taraph — expelled us, chased us away, and banished us), but He will heal us (rapha — He will promote restoration, cure our diseased and injured state, thoroughly mending and completely repairing us, making us whole). He has stricken us (nakah — smitten and inflicted us, subjugated and chastised us, send judgment down upon us to punish us), but He will wrap Himself around us (chabash — heal us and bandage us, wrapping clothing around us, binding us to Him; He will govern us and encourage us, speaking words which enliven our attitude).” (Hosea 6:1)

Then the prophet speaking in the context of twenty Yowbel, where “a day is like a thousand years to Yahuweh,” said: “After two days, He will revive us (chayah — restore us to life and keep us alive, save us, spare, sustain, and preserve our lives, heal us so we can live forever). On the third day, He will raise us up (quwm - arise; accomplishing, confirming and fulfilling) and we shall live (chayah — be restored to life, our lives saved, sustained, and preserved; be healed so we can live forever) in His presence.” (Hosea 6:2)

Yahushua “healed” everyone who would accept His charity during Passover and Unleavened Bread in 33 CE. Two days, or forty Yowbel later, He will “revive and restore” Yisra’el. It will occur on the Day of Atonement in the fall of 2033. The third day, the Millennial Sabbath, will begin five days later on the Miqra’ of Tabernacles. Then we will all “live in His presence.” It is a marvelous plan—a plan whose dates and means are boldly presented in the Miqra’ of Shabuwa.