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Wave Sheaf - Ritenbaugh answered by JTV
Let us hope someome may respond...
Within "on the fourteenth day of the month until on the one and twentieth day of the month" remains the Passover of Yahweh; 'without' "on the fourteenth day of the month until on the one and twentieth day of the month" remains Easter of the no-gods.
Refer The Wavesheaf and the Selfsame Day
Q~John Ritenbaugh links inextricably the time frame for the covenant with Abraham (the Selfsame Day), the events of the Passover, the Exodus, the Night to be Much Observed, and the events of Christ's Passover meal with his disciples leading to his crucifixion. Clear connections relating to the bread and wine symbols, the ratification of the covenant, and the sacrifices are convincingly drawn.~Q
JTV:
So far, so good.
Ritenbaugh:
Q~The mistaken inference made by some about a wavesheaf offering in Joshua 5 ignores the prohibition against a foreigner's grain (Leviticus 22:25), a blemished offering (Leviticus 23:12) and against animal sacrifices until peace could be established (Deuteronomy 12:11).~Q
JTV:
Still good, so far.
Ritenbaugh:
Q~The wavesheaf offering (Leviticus 23:15) is reckoned from the weekly sabbath within the Days of Unleavened Bread and not immediately before when an annual sabbath follows immediately.~Q
JTV:
Sunday resurrectionists argue that the word “sabbath” in the phrase “the day after the sabbath” in Leviticus 23:11,15, was the First Day of the week after the Seventh Day Sabbath of the week, and was not “the sabbath” of the passover, also called “the feast” or ‘high day’ or “great day of sabbath” of the passover, the fifteenth day of the First Month.
The Jews as a rule understand “the sabbath” in Leviticus 23:11,15 to mean the day that in every specific year, fell on the fifteenth day of the First Month which, again, could fall on any day of the week because “ye”, Israel, “shall proclaim it in its season”.
Some Christians say the Saddusees believed “the day after the sabbath” in Leviticus 23:11,15 was the First Day of the week after the Seventh Day Sabbath of the week; but the only documents that exist which might suggest the Sadducees ever said something of the sort, are documents written by— Pharisees or Pharasaic sects / cults—, who opposed what the Saddusees, allegedly, believed in this regard.
Up until our own day, there has been the one only consistently supported opinion that “the sabbath” in Leviticus 23:11,15 meant the day that in every specific year fell on the fifteenth day of the First Month but could fall on any day of the week.
And up until recently there has been the other, rarely used, and inconsistent and unprovable opinion that “the sabbath” in Leviticus 23:11,15 means the First Day of the week “after” the Seventh Day Sabbath of the week.
JTV:
Ritenbaugh says, No; these ‘theories’ are both wrong; he has the correct explanation. Q~The wavesheaf offering (Leviticus 23:15) is reckoned from the weekly sabbath within the Days of Unleavened Bread and not immediately before when an annual sabbath follows immediately.~Q
JTV:
All that remains is to be able to understand Ritenbaugh’s explanation. I’ll give it my best shot.
According to Ritenbaugh the Day of First Sheaf of firstfruits Wave Offering must always fall on the First Day of the week which Ritenbaugh claims is the “sabbath” in Leviticus 23:11,15 “on the day after the sabbath,” according to Ritenbaugh ~the weekly Sabbath~. First Sheaf of firstfruits Wave Offering must always fall on the First Day of the week whether ~the weekly Sabbath~ before it fell within the seven days of unleavened bread, or after them, no matter on which day of the month. According to Ritenbaugh it is not an issue whether the passover “sabbath” floats through the week as the Jews and the Torah have it, but of the ‘weekly Sabbath’ floating through the month—as Ritenbaugh has it.
So, if the 15th and first day of ULB fell on a Friday (the generally accepted viewpoint), the second day of ULB will be the Sabbath; and the day after the weekly Sabbath will be Sunday and third day of ULB.
But if, according to Ritenbaugh, the 15th and first day of ULB fell on a Wednesday, the fourth day of ULB will be the ‘weekly Sabbath’ supposed to be; and the day after the weekly ‘Sabbath’ supposed to be, will be Sunday and fifth day of ULB.
But also, according to Ritenbaugh, if the 15th and first day of ULB fell on a Sabbath, the seventh day of ULB will be on Friday the 21st day of the Month, and the day after the weekly Sabbath on the 22nd will be Sunday the 23rd, which will fall two days OUTSIDE and after, the seven days ULB “on the fourteenth until (on) the one and twentieth day of the month”—thus plainly contradicting Scripture! However, that is how I understand Ritenbaugh.
As I see it therefore, there after all is nothing novel about Ritenbaugh’s ‘solution’. In principle it still is the Saddusees’ explanation that the word “sabbath” in the phrase “the day after the sabbath”, is supposed to be the weekly Sabbath. Which of course cannot be proven was the Saddusees’ viewpoint after all; so it is pure supposition being the proof of pure supposition.
The important thing is, the idea that “the day after the sabbath” can fall after the seven days ulb is completely surreal, keeping in mind the First Sheaf of firstfruits Wave Offering was “the third day” of the “three days thick darkness” of the two last plagues at the time of the exodus. Exodus 12:18.
Ritenbaugh:
Q~I have chosen to give this sermon on this particular weekend because it is an anniversary weekend. First and foremost, it is the anniversary of Christ's crucifixion and entombment, and later on His resurrection. As significant as that event is to all of mankind, there is much more than that, because other significant things also took place (or began to take place) on this particular weekend.
It is also the anniversary of the events given in Genesis 14 and 15, when God made a covenant with Abraham. In addition to that, it is the anniversary of the events in Exodus 12 through 14, when Israel went out of Egypt and began its pilgrimage through the wilderness. And finally it is the anniversary of those events recorded in Joshua 5, when Israel came into the land of promise.~Q
JTV:
They ‘came not into’ in Joshua 5, but they ‘came into’ in Joshua in 4:19, “on the tenth day of the First Month”, refer Ezekiel 40:1, which had to have been on the Sabbath because the Fourth Commandment demands that it was the reason given to Israel to “remember the Sabbath to keep it holy” that the LORD had “brought them in” and had “planted” his people in the promised land. Compare with Ezekiel 40:1, Ezekiel 46:1. Ezekiel seems to tell of Israel’s entrance into the land of Canaan as found in Joshua 4 and 5, as a prophesy of Jesus’ entry into Jerusalem at his LAST PASSOVER!
In Exodus the LORD on the sixteenth day of the First Month as it were “rested” Israel “up” out of the grave of the Red Sea and finished bringing his people out of Egypt and into the land He had sworn He would give them. Therefore the LORD commanded them to remember the Sabbath Day and keep it holy.
The Sabbath fell of the sixteenth day of the First Month in Exodus; in Joshua it fell on the tenth day of the First Month, the Commandment and the reason for and strength of the Commandment being the same in Exodus 14 and 15 and Joshua 4 and 5— “the Selfsame Whole-Day-BONE-Day” of resurrection from the dead “the third day”!
With his 'outside' the seven days ulb theory Ritenbaugh contradicts his own explanation of “the selfsame day”.
Let us hope someome may respond...
Within "on the fourteenth day of the month until on the one and twentieth day of the month" remains the Passover of Yahweh; 'without' "on the fourteenth day of the month until on the one and twentieth day of the month" remains Easter of the no-gods.
Refer The Wavesheaf and the Selfsame Day
Q~John Ritenbaugh links inextricably the time frame for the covenant with Abraham (the Selfsame Day), the events of the Passover, the Exodus, the Night to be Much Observed, and the events of Christ's Passover meal with his disciples leading to his crucifixion. Clear connections relating to the bread and wine symbols, the ratification of the covenant, and the sacrifices are convincingly drawn.~Q
JTV:
So far, so good.
Ritenbaugh:
Q~The mistaken inference made by some about a wavesheaf offering in Joshua 5 ignores the prohibition against a foreigner's grain (Leviticus 22:25), a blemished offering (Leviticus 23:12) and against animal sacrifices until peace could be established (Deuteronomy 12:11).~Q
JTV:
Still good, so far.
Ritenbaugh:
Q~The wavesheaf offering (Leviticus 23:15) is reckoned from the weekly sabbath within the Days of Unleavened Bread and not immediately before when an annual sabbath follows immediately.~Q
JTV:
Sunday resurrectionists argue that the word “sabbath” in the phrase “the day after the sabbath” in Leviticus 23:11,15, was the First Day of the week after the Seventh Day Sabbath of the week, and was not “the sabbath” of the passover, also called “the feast” or ‘high day’ or “great day of sabbath” of the passover, the fifteenth day of the First Month.
The Jews as a rule understand “the sabbath” in Leviticus 23:11,15 to mean the day that in every specific year, fell on the fifteenth day of the First Month which, again, could fall on any day of the week because “ye”, Israel, “shall proclaim it in its season”.
Some Christians say the Saddusees believed “the day after the sabbath” in Leviticus 23:11,15 was the First Day of the week after the Seventh Day Sabbath of the week; but the only documents that exist which might suggest the Sadducees ever said something of the sort, are documents written by— Pharisees or Pharasaic sects / cults—, who opposed what the Saddusees, allegedly, believed in this regard.
Up until our own day, there has been the one only consistently supported opinion that “the sabbath” in Leviticus 23:11,15 meant the day that in every specific year fell on the fifteenth day of the First Month but could fall on any day of the week.
And up until recently there has been the other, rarely used, and inconsistent and unprovable opinion that “the sabbath” in Leviticus 23:11,15 means the First Day of the week “after” the Seventh Day Sabbath of the week.
JTV:
Ritenbaugh says, No; these ‘theories’ are both wrong; he has the correct explanation. Q~The wavesheaf offering (Leviticus 23:15) is reckoned from the weekly sabbath within the Days of Unleavened Bread and not immediately before when an annual sabbath follows immediately.~Q
JTV:
All that remains is to be able to understand Ritenbaugh’s explanation. I’ll give it my best shot.
According to Ritenbaugh the Day of First Sheaf of firstfruits Wave Offering must always fall on the First Day of the week which Ritenbaugh claims is the “sabbath” in Leviticus 23:11,15 “on the day after the sabbath,” according to Ritenbaugh ~the weekly Sabbath~. First Sheaf of firstfruits Wave Offering must always fall on the First Day of the week whether ~the weekly Sabbath~ before it fell within the seven days of unleavened bread, or after them, no matter on which day of the month. According to Ritenbaugh it is not an issue whether the passover “sabbath” floats through the week as the Jews and the Torah have it, but of the ‘weekly Sabbath’ floating through the month—as Ritenbaugh has it.
So, if the 15th and first day of ULB fell on a Friday (the generally accepted viewpoint), the second day of ULB will be the Sabbath; and the day after the weekly Sabbath will be Sunday and third day of ULB.
But if, according to Ritenbaugh, the 15th and first day of ULB fell on a Wednesday, the fourth day of ULB will be the ‘weekly Sabbath’ supposed to be; and the day after the weekly ‘Sabbath’ supposed to be, will be Sunday and fifth day of ULB.
But also, according to Ritenbaugh, if the 15th and first day of ULB fell on a Sabbath, the seventh day of ULB will be on Friday the 21st day of the Month, and the day after the weekly Sabbath on the 22nd will be Sunday the 23rd, which will fall two days OUTSIDE and after, the seven days ULB “on the fourteenth until (on) the one and twentieth day of the month”—thus plainly contradicting Scripture! However, that is how I understand Ritenbaugh.
As I see it therefore, there after all is nothing novel about Ritenbaugh’s ‘solution’. In principle it still is the Saddusees’ explanation that the word “sabbath” in the phrase “the day after the sabbath”, is supposed to be the weekly Sabbath. Which of course cannot be proven was the Saddusees’ viewpoint after all; so it is pure supposition being the proof of pure supposition.
The important thing is, the idea that “the day after the sabbath” can fall after the seven days ulb is completely surreal, keeping in mind the First Sheaf of firstfruits Wave Offering was “the third day” of the “three days thick darkness” of the two last plagues at the time of the exodus. Exodus 12:18.
Ritenbaugh:
Q~I have chosen to give this sermon on this particular weekend because it is an anniversary weekend. First and foremost, it is the anniversary of Christ's crucifixion and entombment, and later on His resurrection. As significant as that event is to all of mankind, there is much more than that, because other significant things also took place (or began to take place) on this particular weekend.
It is also the anniversary of the events given in Genesis 14 and 15, when God made a covenant with Abraham. In addition to that, it is the anniversary of the events in Exodus 12 through 14, when Israel went out of Egypt and began its pilgrimage through the wilderness. And finally it is the anniversary of those events recorded in Joshua 5, when Israel came into the land of promise.~Q
JTV:
They ‘came not into’ in Joshua 5, but they ‘came into’ in Joshua in 4:19, “on the tenth day of the First Month”, refer Ezekiel 40:1, which had to have been on the Sabbath because the Fourth Commandment demands that it was the reason given to Israel to “remember the Sabbath to keep it holy” that the LORD had “brought them in” and had “planted” his people in the promised land. Compare with Ezekiel 40:1, Ezekiel 46:1. Ezekiel seems to tell of Israel’s entrance into the land of Canaan as found in Joshua 4 and 5, as a prophesy of Jesus’ entry into Jerusalem at his LAST PASSOVER!
In Exodus the LORD on the sixteenth day of the First Month as it were “rested” Israel “up” out of the grave of the Red Sea and finished bringing his people out of Egypt and into the land He had sworn He would give them. Therefore the LORD commanded them to remember the Sabbath Day and keep it holy.
The Sabbath fell of the sixteenth day of the First Month in Exodus; in Joshua it fell on the tenth day of the First Month, the Commandment and the reason for and strength of the Commandment being the same in Exodus 14 and 15 and Joshua 4 and 5— “the Selfsame Whole-Day-BONE-Day” of resurrection from the dead “the third day”!
With his 'outside' the seven days ulb theory Ritenbaugh contradicts his own explanation of “the selfsame day”.
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