The Morrow After the Sabbath is Sunday

7/28/2019 The Morrow After the Sabbath is Sunday

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Sunday Monday Tuesday Wednesday Thursday Friday Saturday

TheMorrow

After

The

Sabbath

ISS d !


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Sunday!

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Publisher & Author:

Written By: Kevin Bitterman

First Edition: 5/31/03

Revised: 5/15/04

Updated: 7/7/13

Edited By: Kevin A Bitterman

Contact Information:

Address: Kevin A Bitterman

331 E. 12th St.

Loveland, CO 80537

Email: [email protected]

Phone: 970.672.3123

Copyright

This study is written by, Kevin A Bitterman, and the copyright is given to Yahweh. He will give unto him

that is athirst of the fountain of water of life freely. (Rev. 21:6) Therefore, if you feel that this study may help

someone else with their search for the truth you may make as many copies of it that is required so that others may

freely benefit as well.


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and wish to point it out I will appreciate it and will take no offence to you doing so. Any help I receive is

appreciated and helps me continue to learn. Also, if there are things that I have overlooked that will strengthen theviewpoint of this work I would appreciate your input on that too, or if it turns out that you are critical of this work

then constructive criticism is encouraged. I am not of the opinion that there is nothing that I have overlooked or

misunderstood, or that I cannot be wrong.

Furthermore, although it has been stated that I over explain some things, I believe an under-explanation is

incomplete. (2Tim. 4:5)

All Scriptural quotes come from the AUTHORIZED KING JAMES VERSION except when noted.

Jehovahis an improper transliteration of our heavenly fathers name, Yahweh. Therefore, Yahweh is used through

out this write-up, and where Yahwehs name should appear in Scripture, the Scriptural quotes that are quoted in this

write-up where the improper name Jehovah has been used or where God and Lord have been rendered in place of his

name his proper name Yahweh has been restored in those quotes.

Jesus is an improper transliteration of our saviors name, Yahushua. Therefore, Yahushua is used through out this

write-up and where Yahushuas name should appear in Scripture, the Scriptural quotes that are quoted in this write -

up where his name should appear, his proper name Yahushua has been restored in those quotes.

God is a poor translation of the Hebrew word, Elohim. Therefore, Elohim has been used through out this write-up

and in the Scriptural quotes where the word God is not used for a substitution of our heavenly fa thers name for a

better rendition of the word. Elohim has a plural singular meaning rather than simply being singular, like the word

God is. Like the word family is one, but it is one as in a unit, the same is true of the word Elohim. However, the

word God does not carry across that same meaning and therefore is a poor translation of the word Elohim.

Calendar Illustrations: Most are set up with a simulated month of April of no given year with the purpose to

illustrate a seven-day period of time to represent the seven days of unleavened bread within a months span, and for

those seven days to begin on the first day of the week is important for the cause of this write up. Therefore, nocalendar year in particular is given, because by doing so not all will agree that those seven days are the seven days of

unleavened bread which will form other controversies not pertinent to this write up.


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Appendixes

Appendix 1:

Reasoning That Says The Omer Cant Be On The First Day Of Unleavened Bread DEBUNKED

The First Day of Unleavened Bread is a High Day 26

The First Day of Unleavened Bread is a Holier Day 26The ONLY Offering Allowed on the First Day of

Unleavened Bread is The Passover Lamb 27

If The Sheaf of the Wave Offering Is Offered On The Day Portion Of

The Day Then The Feast of Weeks Wouldnt Be Seven Complete Weeks 28

The Sheaf of the Wave Offering Is Mentioned As A Separate Item

After The Discussion Of The Passover Rituals 30

Waving The Sheaf Represents The Resurrected Messiah 31

The Day When The Sheaf Was Waved In Joshua 5

Is After The First Day of Unleavened Bread 32

The Septuagint & Other More Reliable Sources 33

What Do The Experts Really Say? 33

According To The Grammar 34

The Noun With The Definite Article In Numbers 33:3 36

The Noun With The Definite Article In Leviticus 23:16 37

The Noun With The Definite Article in Leviticus 23:15 37

The Noun With The Definite Article in Leviticus 23:11 40

Appendix 2:

Counting To Pentecost & Jubilee Parallel 43

The Parallel 45

S bb i l & J bil C l 48


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Purpose Of This Ar ticle

This study is not being presented to debate the controversy about if Leviticus 23:11 is referring to the morrow after

the weekly Sabbath or if it is referring to the morrow after the annual sabbath. This study is based upon the

knowledge that the count to the Feast of Weeks does not always have to begin with the day that follows the first day

of unleavened bread.

The only way that Leviticus 23:11 could be referring to the morrow after the first annual sabbath, rather than the

morrow after the weekly Sabbath, would be for the law of Yahweh to identify the first annual sabbath as being a

shabbath, Strongs #7676. However, such is not the case. Therefore, the day that Leviticus 23:11 is referring to,which is within the Feast of Unleavened Bread, is the morrow after the weekly Sabbath, Strongs #7676, shabbath;

intens. from 7673; intermission, i.e. (spec.) the Sabbath, not the morrow after the first annual sabbath of the Feast.

It is interesting to note that many pick and choose what the meaning of the word Sabbath is within the verses of

Leviticus 23:11-16 to fit what ever their theology is. In other words, some teach that the word Sabbath (Strongs

#7676) in verse 11 is referring to the morrow after the first annual sabbath of unleavened bread, while the word

Sabbaths (Strongs#7676) in verse 15 and the word Sabbath (Strongs #7676) in verse 16 is merely referring to

weeks. However, nowhere does Scripture identify Strongs #7676 as being a week. The words Sabbath/Sabbaths in

these verses of Scripture are all identified as being the same word, Strongs #7676. Thus, verse 11 is not referring toan annual Sabbath while verses 15 & 16 are referring to weeks. The only consistency is that because all of the

words Sabbath and Sabbaths are translated from the same word, Strongs #7676, all of the Sabbaths are the same.

Thus:

Either All of the Sabbaths are a reference to annual Sabbaths

Or All of the Sabbaths are a reference to weeks

Or All of the Sabbaths are a reference to weekly Sabbaths

Which one Scripturally, logically, and historically fits?

Only the reference to weekly Sabbaths Scripturally, logically, and historically fits.

For a little further review of this information see Appendix 2.


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THE DAY THATLEVITICUS 23:11IS REFERRING TO:

The Morrow Of or The Morrow After?Leviticus 23:11 is referring to a day that is within the Feast of Unleavened Bread, but when comparing different

translations of the Scriptures to each other it can be discovered that some of them read, on the morrow of the

Sabbath, while others read, on the morrow after the Sabbath. So, is this verse of Scripture referring to the

morrow of the Sabbath that is within the Feast of Unleavened Bread or is this verse of Scripture referring to the

morrow after the Sabbath that is within the Feast of Unleavened Bread?

Although there are many groups who teach that the sheaf of the wave offering is to be, on the morrow after the

Sabbath, many of those same groups teach that Leviticus 23:11 is referring to the Sabbath that is within the Feast

of Unleavened Bread, which is the same thing as saying, on the morrow of the Sabbath. I find this to be a

contradiction within their doctrines, which distorts the meaning of this verse of Scripture making it say two different

things.

Lets examine the Scriptures to see if we can find out what day truly is to be within the Feast of Unleavened Bread

according to what we read in Leviticus 23:11, because the missed interpretation of this verse will, at times, cause the

observance of the Feast of Weeks to be at the wrong time. Beware!Below is an illustration showing, the morrow of the

Sabbath and the morrow after the Sabbath within a

simulated month of April. Please note that there are 4

morrows of and 4 morrows after the Sabbath within thismonth. So which morrow is Leviticus 23:11 referring to?

Sun Mon Tue Wed Thur Fri Sat

1 2 3 4 5 6 The morrow of the Sabbath


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The day when the priest shall wave the sheaf before Yahweh, to be accepted for you, as instructed in Leviticus

23:11, is to be offered during the seven days of unleavened bread. Although Leviticus 23:11 does not specificallysay that the day when the priest shall wave the sheaf before Yahweh, to be accepted for you, is to be offered

during the seven days of unleavened bread, evidence of this being so is revealed from all of the other instructions

listed in the 23rdchapter of Leviticus that those instructions are instructed for the time which is during Yahwehs

Festivals:

In Leviticus 23:16-21 are instructions to be carried out during Pentecost.

In Leviticus 23:24-25 are instructions to be carried out during Trumpets.

In Leviticus 23:27-32 are instructions to be carried out during the Day of Atonement.

In Leviticus 23:34-36,39-43 are instructions to be carried out during the Feast of Tabernacles and Last Great Day.

Therefore, to follow suit, the instructions given in Leviticus 23:11 are to be carried out during one of Yahwehs

festivals as well, but which one? The Feast of Unleavened Bread, of course. The wave sheaf cannot be offered

before or after the Feast, but must be offered during the seven days of unleavened bread, on the day of unleavened

bread that is on the morrow after the Sabbath (the first day of the week, Sunday).

Just as the instructions in Leviticus 23:16-21 are to be carried out during Pentecost, to be accepted, and just as the

instructions in Leviticus 23:24-25 are to be carried out during Trumpets, to be accepted, and just as the instructionsin Leviticus 23:27-32 are to be carried out during the Day of Atonement, to be accepted, and just as the instructions

in Leviticus 23:34-36, 39-43 are to be carried out during the Feast of Tabernacles and Last Great Day, to be

accepted, the instructions given in Leviticus 23:6-14 are to be carried out during the Feast of Unleavened Bread, to

be accepted, which includes the day when the priest shall wave the sheaf before Yahweh (Lev. 23:11).

Otherwise, the date for Pentecost will at times, or all of the time, turn out to be on the wrong date.

NONE of these instructions can be carried out before or after the festivals of Yahweh, to be accepted. Therefore,

the day when the priest shall wave the sheaf before Yahweh, to be accepted for you, must be during the festival

of unleavened bread, but not on just any day of unleavened bread, it must specifically be offered, on the morrowafter the Sabbath the priest shall wave it. The wave sheaf offering must be offered on the day of unleavened bread

that is on the first day of the week, which is the morrow after the Sabbath. In other words, the Sunday that is

within the seven days of unleavened bread is the day when the priest shall wave the sheaf before Yahweh, to be

accepted for you (Lev 23:11)


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Therefore, every year when the seven days of unleavened bread comes around, in order to properly set the day when

the count of the Feast of Weeks is to begin, to be accepted for you, the day of unleavened bread that is on themorrow after the Sabbath, which is the first day of the week (Sunday) is the day of unleavened bread when the

priest shall wave the sheaf before Yahweh. And that is the day that begins the count of the Feast of Weeks. The

day when the priest shall wave the sheaf before Yahweh can be on any one of the seven days of unleavened bread

whenever that day of unleavened bread is on the first day of the week (Sunday).

Simply put, because the instructions in Leviticus 23:11 are instructions that are for the time during the Feast of

Unleavened Bread it is absurd to teach that Leviticus 23:11 is referring to the Sabbath that is within the Feast of

Unleavened Bread, because the Sabbath is the day prior to the day when the priest shall wave the sheaf before

Yahweh.

With such a teaching like that the day when the priest shall wave the sheaf before Yahweh will at times be after

the Feast of Unleavened Bread, but the instructions given in Leviticus 23:11 are pertaining to the time of the Feast

when the priest shall wave the sheaf. Therefore, it is faulty reasoning to teach that Leviticus 23:11 is referring to

the Sabbath that is within the Feast of Unleavened Bread, because the Sabbath is the day prior to the day when

the priest shall wave the sheaf before Yahweh, and there are three words missing from that thesis, on the

morrow.

Although there are some that teach Leviticus 23:11 is referring to the Sabbath that is within the Feast of

Unleavened Bread rather than the morrow after the Sabbath, their count to Pentecost will always be a week late inthe years when the last day of unleavened bread is on the Sabbath, because they dont begin their count until after

the Sabbath that is within the seven days of unleavened bread. Thus, from the deletion of Yahwehs words, on the

morrow, the day that they have set when the priest shall wave the sheaf before Yahweh will not be on the

morrow after the Sabbath that is within the Feast of Unleavened Bread as it should be, but rather the day that they

have set when the priest shall wave the sheaf before Yahweh will be on the morrow after the Sabbath that is

after the Sabbath that is within the Feast of Unleavened Bread.

Although they can rightly decipher that Sunday is the morrow after the Sabbath, when the priest shall wave [the

sheaf], and from that they proclaim that they are counting from the morrow after the Sabbath that is within theFeast of Unleavened Bread, however, they do not properly decipher that the morrow after the Sabbath is the

Sunday that is within the seven days of unleavened bread as well as the day when the priest shall wave [the sheaf].

Thus, although the day that they set to begin the count to Pentecost is on [ A] morrow after the Sabbath, that

morrow after the Sabbath is not THE morrow after the Sabbath that Leviticus 23:11 is referring to because it is


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April The 21st is the April

The 14

th

is S M T W Th F S morrow after S M T W Th F Sthe morrow 1 2 3 4 5 6 the Sabbath, 1 2 3 4 5 6

after the 7 8 9 10 11 12 13 that is after 7 8 9 10 11 12 13

Sabbath14 15 16 17 18 19 20 the Sabbath 14 15 16 17 18 19 20The Sabbath that

that is 21 22 23 24 25 26 27 that is 21 22 23 24 25 26 27 is within the Feast

within the 28 29 30 within the 28 29 30

Feast. Feast

The example on the left is what is instructed in Leviticus 23:11, that the sheaf of the wave offering is to be on the

morrow after the Sabbath that is within the Feast of Unleavened Bread, while the example on the right reflects theview of those who erroneously teach that Leviticus 23:11 is referring to the Sabbath that is within the Feast of

Unleavened bread rather than the morrow after the Sabbath, which would put the day when the priest shall wave

[the sheaf] after the Feast of Unleavened Bread instead of being within the Feast of Unleavened Bread as

instructed.

Although they will argue that they do not leave out the words in Leviticus 23:11, on the morrow, they do when

they are referring to which day it is that is to be within the seven days of unleavened bread, because if the morrow

after the Sabbath means that it is Sunday when the priest shall wave [the sheaf], then the morrow after the

Sabbath means that it is Sunday that is to be within the Feast of Unleavened Bread. Simply put, the day beingspoken of is the Sunday that is within the Feast of Unleavened Bread. Therefore, when it comes to the day that

Leviticus 23:11 is speaking of which is to be within the seven days of unleavened bread the three words, on the

morrow is left out, because they say this verse of Scripture is referring to the Sabbath that is within the Feast of

Unleavened Bread, when, in fact, this verse of Scripture is in reference to the morrow after the Sabbath that is

within the Feast of Unleavened Bread.

It is on the morrow after the Sabbath, which is within the Feast of Unleavened Bread when the priest shall wave

[the sheaf], which begins the count of the Fe ast of Weeks. But those who say that Leviticus 23:11 is referring to

the Sabbath, that is within the Feast of Unleavened Bread clearly leave the three words out, on the morrow fromLeviticus 23:11 when referring to the day that is to be within the Feast of Unleavened Bread, because they say that

Leviticus 23:11 is referring to the Sabbath that is within the Feast of Unleavened Bread.

Thus instead of beginning the count to Pentecost on the morrow after the Sabbath that is within the Feast of


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April (of no given year)IF THE 14

thIS S M T W Th F S

NOT AMORROW 1 2 3 4 5 6

AFTER THE 7 8 9 10 11 12 13

SABBATH 14 15 16 17 18 19 20

THEN WHAT DAY 21 22 23 24 25 26 27

IS IT AFTER? 28 29 30

If the 14

th

in the above diagram is a morrow after the Sabbath then what would cause anyone believe that it is notTHEmorrow after the Sabbath that is within the seven days of unleavened bread? The 21stis not the morrow

after the Sabbath that is within the seven days of unleavened bread. Although the 21st is, [A] morrow after the

Sabbath, the 21st is NOTTHEmorrow after the Sabbath that is within the seven days of unleavened bread.

The day that Leviticus 23:11 is referring to that is to be within the seven days of unleavened bread is the day when

the priest shall wave the sheaf before Yahweh, to be accepted for you, not the Sabbath which precedes the day

when the priest shall wave the sheaf before Yahweh.

What day is the morrow after the Sabbath according to Leviticus 23:11? Sunday! Sunday is the day that is to be

within the seven days of unleavened bread, not the Sabbath, as some mistakenly teach. Sunday is the day when

the priest shall wave the sheaf before Yahweh, and this is to be done during the seven days of unleavened bread


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The 14th represents: The Sunday April

in the 7 unleavened days, Sun Mon Tue Wed Thur Fri SatThe 1st day of Unleavened Bread, 1 2 3 4 5 6

The morrow after the Sabbath, 7 8 9 10 11 12 13

The day they put the sickle to 14 15 16 17 18 19 201st complete Sabbath & week

the barley for the wave sheaf 21 22 23 24 25 26 272nd complete Sabbath & week

(Lev. 23:11,15; Dt. 16:9), 28 29 30

The 1st day of 50 to Pentecost May

1 2 3 4 3rd complete Sabbath & week

The 2nd day of June represents: 5 6 7 8 9 10 114th complete Sabbath & week

The Sunday that is 50 days 12 13 14 15 16 17 185th complete Sabbath & week

from the Sunday that is within 19 20 21 22 23 24 256th complete Sabbath & weekthe 7 days of unleavened bread 26 27 28 29 30 31

when the wave sheaf was offered, June

The morrow after 7th Sabbath 1 7th complete Sabbath & week

(Lev. 23:16) 2 3 4 5 7 8 9 (a week of Sabbaths Lev. 23:15

Dt. 16:9) 7th Sabbath Lev.23:16

Please note that when properly counting to Pentecost that:

#1 As all the other instructions are carried out during the Festivals of Yahweh in the 23rd chapter of

Leviticus, the instructions given concerning the sheaf of the wave offering will ALWAYS be carried out

during the festival of Unleavened Bread.

#2 The sheaf of the wave offering will ALWAYS be within the seven days of unleavened bread as

instructed in Leviticus 23:11.

#3 The day of the wave offering will ALWAYS be a day of unleavened bread.

#4 The first week in the count of the Feast of Weeks willALWAYS

be a part of the Feast of Unleavened

Bread.

#5 The seven weeks that lead up to the day of Pentecost will ALWAYS be complete weeks as instructed in

Leviticus 23:15.

#6 There will ALWAYS only be seven Sabbaths used to calculate the count to Pentecost as instructed in


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Lev. 23:11,15 both of these verses of Scripture are referring to the first day of the week (the morrow

after the Sabbath), or the Sunday, that is within the Feast of Unleavened Bread.

Lev. 23:15 this verse of Scripture then describes that there are to be seven Sabbaths that follow

the morrow after the Sabbath, or the first day of the week, that is within the Feast of

Unleavened Bread.

Lev. 23:16 this verse of Scripture then describes the Sunday, or first day of the week, that is after the

seventh Sabbath of the seven Sabbaths that are mentioned in the previous verse of

Scripture. Pentecost is always on the morrow after the seventh Sabbath which is the

same as saying the first day of the eighth week.

The method of calculating the count to Pentecost in the example below uses the morrow after the Sabbath that is

within the seven days of unleavened bread to begin the count from as instructed in Leviticus 23:11,15.

April

The 14this the morrow after the Sun Mon Tue Wed Thur Fri Sat The Sabbaths that are on the 20th,

Sabbath that is within the 7 days 1 2 3 4 5 6 27th,4th,11th,18th,25th & 1st, are the

of unleavened bread which is in 7 8 9 10 11 12 13 7 Sabbaths mentioned in Lev.23:15accordance with Lev.23:11,15. 14 15 16 17 18 19 20The 1

st Sabbath

The morrow after the 1st Sabbath 21 22 23 24 25 26 27The 2nd Sabbath

The morrow after the 2nd Sabbath 28 29 30

May

1 2 3 4 The 3rd Sabbath

The morrow after the 3rd Sabbath 5 6 7 8 9 10 11The 4th Sabbath

The morrow after the 4th Sabbath 12 13 14 15 16 17 18The 5th Sabbath


The morrow after the 6th Sabbath 26 27 28 29 30 31 The morrow

June after the 7th

1 The 7th Sabbath Sabbath

The morrow after the 7th Sabbath 2 3 4 5 7 8 9 (a week of Sabbaths is day 50

is the 2nd day of June which is 10 11 12 13 14 15 16 Lev 23:15; Dt 16:9) (Lev 23:16)


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The morrow after the Sabbath that is Calculating the count to Pentecost

within the 7 days of unleavened bread from the Sabbath that is withinis erroneously excluded in the count April the 7 days of unleavened bread

to Pentecost and the morrow after the Sun Mon Tue Wed Thur Fri Sat erroneously includes the Sabbath

Sabbath that is after the Sabbath that 1 2 3 4 5 6 which precedes the 1stmorrow

is within the 7 days of unleavened bread 7 8 9 10 11 12 13 after the Sabbath making it

is used to begin the count making it 14 15 16 17 18 19 20The 1st Sabbath

The morrow after the 1st Sabbath 21 22 23 24 25 26 27The 2nd Sabbath


May

1 2 3 4 The 3rd Sabbath

The morrow after the 3rd Sabbath 5 6 7 8 9 10 11The 4th SabbathThe morrow after the 4th Sabbath 12 13 14 15 16 17 18The 5th Sabbath


The morrow after the 6th Sabbath 26 27 28 29 30 31 The morrow

June after the 7th

1 The 7th Sabbath Sabbath is day

The morrow after the 7th Sabbath 2 3 4 5 7 8 9 The 8th Sabbath 43, not 50

The morrow after the 8th Sabbath 10 11 12 13 14 15 16 But there are only (Lev.23:15)

is not in accordance with Lev.23:16. tobe 7 Sabbaths

according to Lev.23:15,16.

Most who use the Sabbath that precedes the morrow after to calculate the count to Pentecost will deny that they

include that Sabbath for the calculation to Pentecost, but if that Sabbath is not used by them to calculate the count to

Pentecost then what does that make the first morrow after in the count to Pentecost? Evidently they will claim that

it is the morrow after the [zero] Sabbath in order to stake the claim that the morrow after the seventh Sabbath is

day 50? But by naming that Sabbath zero does not change the fact that it is Sabbath # 1, which makes the 6 th

Sabbath Sabbath # 7. (0-6=7) Thus, the morrow after the seventh Sabbath is still day 43 rather than, as it should

be, day 50.

The morrow after the Sabbath that is Calculating the count to Pentecost

within the 7 days of unleavened bread from the Sabbath that is within

is erroneously excluded in the count April the 7 days of unleavened bread


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Saying that, the Sabbath that is within the se ven days of unleavened bread cannot be numbered, when it is used to

calculate the count to Pentecost, is only an attempt to make a false calculation appear to be Scriptural. The fact ofthe matter is that there are eight Sabbaths used to calculate Pentecost when beginning the count to Pentecost after

the Sabbath that is within the seven days of unleavened bread. The proper method to calculate Pentecost is by

beginning the count on the morrow after the Sabbath that is within the seven days of unleavened bread, which

excludes the Sabbath that precedes it, and the morrow after the Sabbath that is within the seven days of

unleavened bread is the day that is located to begin the count to Pentecost rather than the Sabbath. Thus the count

is calculated from the Sunday that is within the seven days of unleavened bread rather than the Sabbath that is

within the seven days of unleavened bread.

Please note that by locating the Sabbath that is within the seven days to begin the count on the morrow after it

that that Sabbath is used in the calculation in order to begin the count to Pentecost and that with that Sabbath thereare a total of eight Sabbaths in the calculation to Pentecost no matter what number a person assigns that Sabbath.

Every Sunday Is A Morrow After The Sabbath

It is often questioned, Which Sabbath is Leviticus 23:11 referring to? However, Leviticus 23:11 is not referring to

the Sabbath, Leviticus 23:11 is referring to, the morrow after the Sabbath. Therefore, the question that needs to

be answered is, Which morrow after the Sabbath is Leviticus 23:11 referring to? The answer to this question is,

The one that is within the seven days of unleavened bread. With the knowledge that every Sunday is a morrow

after the Sabbath it becomes apparent that the day Leviticus 23:11 is referring to, that is to be within the seven days

of unleavened bread, is Sunday, because Sunday is the morrow after the Sabbath.

Simply put, the first day of the week is the day that Levit icus 23:11 is referring to when it mentions, the morrow

after the Sabbath. There is no other day than the first day of the week that Leviticus 23:11 is referring to. The only

day that Leviticus 23:11 is referring to is the day when the priest is to, wave the sheaf before Yahweh. Therefore,

the day when the priest is to wave the sheaf before Yahweh is the day that is to be within the seven days of

unleavened bread.

In other words, the statement that many use in reference to what day the priest is to wave the sheaf before

Yahweh, according to what we are told in Leviticus 23:11, is on the morrow after the Sabbath (that is within the

seven days of unleavened bread) the priest shall wave it.


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The expression, on the morrow after the Sabbath within the seven days of unleavened bread, cannot be used in

reference to both ways, but depending on how it is punctuated it can be referring to one way or the other. Although

Hebrew is without punctuation, it does make a difference in English, but in all of the English translations that I have

seen there is no punctuation within the words, on the morrow after the Sabbath, which is translated from Leviticus

23:11. Therefore, Leviticus 23:11 is not referring to the Sabbath that is within the seven days of unleavened

bread, which if it were it would be translated something like, on the morrow, after the Sabbath, the priest shall

wave it. However, the way that this verse of Scripture is translated it is evident that this verse of Scripture is

referring to the morrow after the Sabbath that is within the seven days of unleavened bread, because within the

words, on the morrow after the Sabbath the priest shall wave it, the re is no punctuation. This is not only evident

from how the English grammar is but it is also evident from the Hebrew grammar (see appendix 1, I-M).

We do need to be careful of words that are added, even if they are intended to help, (Dt. 4:2; 12:32; Josh. 1:7; Pro.

30:6; Ecc. 3:14; Rev. 22:18) because some help words actually change the meaning of Yahwehs inspired word,

which is the case for some who read Leviticus 23:11 with the help words, within the seven days of unleavened

bread, added to the words, on the morrow after the Sabbath. But we also need to pay attention to added

punctuation, which can also change the meaning of Yahwehs inspired word. However, this is not to say that all

help words or that all punctuation is a hindrance, it is only to say that it should be noted that even in all of the

English translations that I have seen there is no punctuation within the phrase, on the morrow after the Sabbath,

which rightfully causes the meaning of these words to refer to the first day of the wee k, rather than the Sabbath.

One Verse, One Meaning

Although help words are often read into this verse of Scripture (Lev. 23:11) because this verse of Scripture IS

referring to a day that is to be within the seven days of unleavened bread; without the help words some are left

wondering when it is that the priest shall wave the sheaf before Yahweh. However, without the help words,

within the seven days of unleavened bread, added to the words, on the morrow after the Sabbath, it is clear that the

day when the priest shall wave the sheaf before Yahweh is on the morrow after the Sabbath, which is the first

day of the week, or also known as Sunday.

Therefore, because it is clear that from the words on the morrow after the Sabbath, that the day when the priest

shall wave the sheaf before Yahweh is on the first day of the week, or a Sunday, then from the SAME words that


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In one breath they proclaim: In reference to the day when the priest shall wave the sheaf before

Yahweh, on the morrow after the Sabbath means Sunday , or the

first day of the week.

But in their next breath they proclaim: In reference to the day that is within the seven days of unleavened

bread, on the morrow after the Sabbath, means the Sabbath.

This is double talk.

In reference to both, the day that is to be within the seven days of unleavened bread and the day when the priest shallwave the sheaf before Yahweh, the morrow after the Sabbath means the SAME thing, the first day of the week,

or Sunday!

The Sabbath Is The Holy Day

Something to be noted is that Leviticus 23:11 only mentions two days: the morrow and the Sabbath, but only

one of those days is specifically being referred to, which is to be within the seven days of unleavened bread.

Although two days are mentioned in this verse of Scripture this verse of Scripture is referring to one day and one

day only, it is referring to the day when the priest shall wave it (the sheaf). Clearly, the day when the priest shall

wave it (the sheaf) is the day that is to be within the seven days of unleavened bread, which is, on the morrow

after the Sabbath, or the day of unleavened bread that is on the first day of the week.

It is interesting to note that when Yahweh is referring to the Sabbath for the day that we are to rest on that many

ignore those words and rest on the morrow after the Sabbath. However, it is also interesting that when Yahweh is

referring to the morrow after the Sabbath, that many insist that it must be the Sabbath that he is referring to and

that it is degrading to Yahweh to even consider that he would making a reference to a day other than a holy day.

However, to acknowledge that Yahweh is referring to the morrow after the Sabbath rather than the Sabbath

when Yahweh is the one making the reference to that day would not be making the Sabbath day less holy, but it

would be degrading to Yahweh if we were to ignore the day that he truly is referring to. That would be like saying


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morrow after the Sabbath (Sunday) that is within the seven days of unleavened bread the date for Pentecost will be

on the wrong date.

Two Days Mentioned, One I denti f ied

Although some who teach that the count to Pentecost cant begin until after the Sabbath that is within the seven

days of unleavened bread will proclaim that they do begin the count to Pentecost on the morrow after the Sabbath

that is within the seven days of unleavened bread, but they use manipulative tactics to cause others to believe that

they begin the count to Pentecost on the morrow after the Sabbath that is within the seven days o f unleavened

bread. Those who say that the count to Pentecost cant begin until after the Sabbath that is within the seven daysof unleavened bread actually dont begin the count to Pentecost on the morrow after the Sabbath that is within the

seven days of unleavened bread, they begin the count to Pentecost on the morrow after the Sabbath that is after

the Sabbath that is within the seven days of unleavened bread.

Please note that each Sunday is a morrow after the Sabbath , as illustrated in the examples below, and in the

example on the left it shows that the count to Pentecost begins on the morrow after the Sabbath that is within the

seven days of unleavened bread, while the example on the right shows the count to Pentecost beginning on the

morrow after the Sabbath that is after the Sabbath that is within the seven days of unleavened bread. Only one

way can be correct, of course, but please note the difference:

Each Sunday is a April Each Sunday is a April

morrow after the S M T W Th F S morrow after the S M T W Th F S

Sabbath. The 14th 1 2 3 4 5 6 Sabbath. The 21st 1 2 3 4 5 6 The Sabbath

is the morrow after 7 8 9 10 11 12 13 is the morrow after 7 8 9 10 11 12 13 that is within

the Sabbath that is 14 15 16 17 18 19 20 the Sabbath that is 14 15 16 17 18 19 20 the 7 days

within the 7 days of 21 22 23 24 25 26 27 after the Sabbath 21 22 23 24 25 26 27 of the

unleavened bread 28 29 30 that is within the 7 28 29 30 Feast

days of the Feast

Although two days are mentioned in Leviticus 23:11, but only one of those two days is being referred to, and some


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What is clearly being expressed in Leviticus 23:11 is:

#1. The morrow after the Sabbath = the first day of the week

#2. The first day of the week = Sunday

#3. Sunday = the day that is to be within the seven days of unleavened bread

The priest is to wave the sheaf before Yahweh on the day of unleavened bread that is on Sunday.

What day is the morrow after the Sabbath? Sunday!

What day is the first day of the week? Sunday!What day is Leviticus 23:11 referring to? Sunday!

What day is to be within the seven days of unleavened bread? Sunday!

What day of unleavened bread is the priest to wave the sheaf on? Sunday!

How The Controversy Began

Because of the controversy caused from the pharisaic view that the count to Pentecost always begins on the morrow

after the first annual Sabbath of the seven days of unleavened bread; the question has been diverted from, which

morrow after the Sabbath, to, which Sabbath? However, after proving that the Sabbath being spoken of in

Leviticus 23:11 is not the annual Sabbath, that it is the weekly Sabbath, the question that truly needs to be

answered is, Which morrow after the Sabbath? And again, the answer to that question is, the one that is within

the seven days of unleavened bread.

The 14th20th of April (of no given year) represents the 7 days of unleavened bread:

April

Each Sunday is a morrow after the Sabbath. S M T W Th F S

So, which morrow after the Sabbath is 1 2 3 4 5 6


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Either way you look at it, although there are two days mentioned in Leviticus 23:11, Leviticus 23:11 is specifically

only referring to ONE OF THOSE DAYS, and the day that Leviticus 23:11 is referring to is NOT THE

SABBATH. Again, if Leviticus 23:11 were referring to the morrow after the first (annual) Sabbath then the day

of unleavened bread that Leviticus 23:11 would be referring to would be the second day of unleavened bread, NOT

THE DAY OF UNLEAVENED BREAD THAT IS ON THE SABBATH . However, because Leviticus 23:11

is referring to the morrow after the (weekly) Sabbath, the day of unleavened bread that Leviticus 23:11 is referring

to is the day of unleavened bread that is on the first day of the week, NOT THE DAY OF UNLEAVENED

BREAD THAT IS ON THE SABBATH. Simply put, Leviticus 23:11 is referring to the day of unleavened

bread that is on the morrow after the Sabbath, NOT THE ONE THAT IS ON THE SABBATH!

However, the focus on what day Leviticus 23:11 is referring to has been diverted by the pharisaic view, that the

count to Pentecost always begins on the morrow after the first annual Sabbath, which would be the second day ofunleavened bread, therefore, the Sabbath has become the subject and the day that they insist this verse of Scripture

is referring to that must be within the seven days of unleavened bread, rather than the day of unleavened bread when

the priest shall wave [the sheaf]. But even in the pharisaic view the subject is not the Sabbath. The day that

this verse of Scripture truly is referring to is the day when the priest shall wave the sheaf before Yahweh.

Therefore,because the day when the priest shall wave sheaf before Yahweh is the whole focus of Leviticus 23:11 ,

and because that day is on a Sunday, the question that needs to be answered is, Which Sunday? And as already

noted, the Sunday that Leviticus 23:11 is referring to when the priest waves the sheaf before Yahweh is the one that

is within the seven days of unleavened bread.

Although when the first day of unleavened bread is on the weekly Sabbath even the pharisaic view on how to count

the Feast of Weeks will put Pentecost on the right day, which is on the Sunday that is 50 days from the Sunday that

is within the seven days of unleavened bread, but that does not make their way of counting right, because six times

out of seven the date for Pentecost will be wrong. The same is true of those who believe that the count to Pentecost

always begins on the morrow after the Sabbath that is after the Sabbath that is within the seven days of

unleavened bread. Six times out of seven the way that they begin the count of the Feast of Weeks Pentecost will

turn out to be on the right date, on the Sunday that is 50 days from the Sunday that is within the seven days of

unleavened bread, but that does not make their way of counting right, because one time out of seven the date for

Pentecost will be wrong.

Every year when the first day of unleavened bread is on the first day of the week, by beginning the count to

Pentecost on the morrow after the Sabbath that is after the Sabbath that is within the seven days of unleavened

bread that day will not be within the seven days of unleavened bread; it will be after the seven days of unleavened


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Both the Greek and the Hebrew are saying the same thing; they are both referring to the first day of the week, and

please note that the Sabbath does not even come into question in the Greek. The Sabbath is excluded in the

Greek text, which in the Hebrew it is excluded as well even though it is mentioned. In the Hebrew the reference is

to the morrow after the Sabbath, not the Sabbath.

Some will say that this proves nothing, but to me it demonstrates that because of how the Greek reads in Leviticus

23:11 that when people get the idea that Leviticus 23:11 is referring to the Sabbath that is within the seven days of

unleavened bread that they are misunderstanding what is read from the Hebrew. This is evident because the

Septuagint was translated into the Greek from the Hebrew and the Sabbath does not even come into question in

the Greek, which is just a reflection of how the Hebrew reads.

Leviticus 23:11 is not the only verse of Scripture that deals with the day of the wave offering where it is illustratedthat the day when the priest shall wave the sheaf before Yahweh is to be on the morrow after the Sabbath that is

within the seven days of unleavened bread; every example given in Scripture where the day of the wave sheaf

offering can be identified it is within the seven days of unleavened bread. (Josh. 5:10-12; Jn. 20:15)

Furthermore, for those who reason that when the Septuagint says, on the morrow of the first day, that the first

day is a reference to the first day of unleavened bread, i nstead of being a reference to the first day of the week, they

are miserably mistaken. If this is a reference to the first day of unleavened bread then the day that this verse of

Scripture is referring to, when the sheaf of the wave offering is to be offered, would be set on that day of unleavened

bread and that day alone, because it reads, on the morrow. However, instead of being set on the morrow afterthe first day of unleavened bread it is set on the morrow of the first day of the week which allows for it to be

offered on any one of the seven days of unleavened bread when that day of unleavened bread ends up being on the

first day of the week.

The Morrow Af ter The 7thSabbath, Not The 8

th

When the first day of unleavened bread is on the first day of the week, and when counting from the morrow after

the Sabbath that is after the Sabbath that is within the seven days of unleavened bread, then the Sunday they setPentecost to be on will end up being 57 days from the Sunday that is within the Feast of Unleavened Bread instead

of being 50 days from the Sunday that is within the seven days of unleavened bread.


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Pentecost ends up being the 57 th day from the Sunday that is within the seven days ofunleavened bread instead of the 50 th day (from Apr 14th to June 10th is 57 days).

Beginning the count to Pentecost on April

the morrow after the Sabbath that is Sun Mon Tue Wed Thur Fri Sat Calculating the count to Pentecost

after the Sabbath that is within the 1 2 3 4 5 6 from the Sabbath that is within

7 days of unleavened bread is NOT 7 8 9 10 11 12 13 the 7 days of unleavened bread

in accordance with Leviticus 23:11. 14 15 16 17 18 19 20 makes this the 1st Sabbath

The morrow after the 1st Sabbath 21 22 23 24 25 26 272nd SabbathThe morrow after the 2nd Sabbath 28 29 30

May

1 2 3 4 3rd Sabbath

The morrow after the 3rd Sabbath 5 6 7 8 9 10 114th Sabbath

The morrow after the 4th Sabbath 12 13 14 15 16 17 185th Sabbath

The morrow after the 5th Sabbath 19 20 21 22 23 24 256th Sabbath The morrow

The morrow after the 6th Sabbath 26 27 28 29 30 31 after the seventh

June Sabbath is day 43

1 7th

Sabbath rather than day 50The morrow after the 7th Sabbath 2 3 4 5 7 8 9 8th Sabbath (Lev.23:16)

The morrow after the 8th Sabbath 10 11 12 13 14 15 16 A week of Sabbaths is

is NOT in accordance with Lev. 23:16. only 7 Sabbaths, NOT 8

(Lev. 23:15; Dt. 16:9)

The proper way to begin the count to Pentecost is to begin the count on the morrow after the Sabbath that is within

the Feast rather than on the morrow after the Sabbath that is after the Sabbath which is within the Feast:

Then the Sabbath that precedes the morrow which is after it is excluded in thecalculation of Pentecost as it should be


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Beginning the count to Pentecost on April Beginning the count to Pentecost on

the morrow after the Sabbath that is Sun Mon Tue Wed Thur Fri Sat the morrow after the Sabbath that is

within the 7 days of unleavened bread 1 2 3 4 5 6 within the 7 days of unleavened bread

is in accordance with Leviticus 23:11. 7 8 9 10 11 12 13excludes this Sabbath

The morrow after the Sabbath (Sunday) 14 15 16 17 18 19 201st Sabbath

The morrow after the 1st Sabbath 21 22 23 24 25 26 272nd Sabbath


May

1 2 3 4 3rd Sabbath

The morrow after the 3rd Sabbath 5 6 7 8 9 10 114th Sabbath

The morrow after the 4th Sabbath 12 13 14 15 16 17 185th Sabbath

The morrow after the 5th Sabbath 19 20 21 22 23 24 256thSabbath The morrow afterThe morrow after the 6th Sabbath 26 27 28 29 30 31 the seventh

June Sabbath is day 50

1 7th Sabbath (Lev.23:16)

The morrow after the 7th Sabbath 2 3 4 5 7 8 9 A week of Sabbaths as

is in accordance with Lev. 23:16. 10 11 12 13 14 15 16 instructed (Lev. 23:15 & Dt. 16:9)

It is a misunderstanding of Scripture to calculate the count to Pentecost from the Sabbath that is within the sevendays of unleavened bread, because by doing so, not only will the day of the wave sheaf offering will be outside of

the seven days of unleavened bread when the first day of unleavened bread is on the first day of the week but there

be eight Sabbaths used in the calculation of the Feast of Weeks and Pentecost will end up being on the morrow after

the eighth Sabbath rather than being on the morrow after the seventh Sabbath as instructed (Lev. 23:16).

Again, please note that when one includes the Sabbath that is prior to the morrow that Leviticus 23:11 is

referring to then the morrow after that Sabbath is the morrow after the first Sabbath in the count to Pentecost. Thus,

that Sabbath becomes the first Sabbath in the count to Pentecost, which does not line up with Scripture at all. By

using this method of counting there are eight Sabbaths that are used in the calculation, and the morrow after the

seventh Sabbath ends up only being day 43 instead of day 50 as instructed (Lev. 23:16):

Calculating the

count to Pentecost


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seven days of unleavened bread rather than calculating the count to Pentecost from the Sabbath that is within the

seven days of Unleavened bread.

By calculating the count to Pentecost from the morrow after the Sabbath that is within the seven days of

unleavened bread, as instructed in Leviticus 23:11, rather than calculating the count to Pentecost from the Sabbath

that is within the seven days of unleavened bread: the sheaf of the wave offering is properly put within the seven

days of unleavened bread, as instructed in Leviticus 23:11, rather than allowing it to occur after the seven days of

unleavened bread; there will only be seven Sabbaths used to calculate Pentecost, as instructed in Leviticus 23:15,

rather than using eight; and the morrow after the seventh Sabbath will be day 50, as instructed in Leviticus 23:16,

rather than being day 43:

Calculating the count to Pentecost from Sun Mon Tue Wed Thur Fri Sat

themorrow after the Sabbath that is within X X X X X X X Sabbath excludedthe 7 days of unleavened bread begins the count of 50 1st 2nd 3rd 4th 5th 6th 7th 1st SabbathThe 1st morrow after the 1st Sabbath in the count of 50 8 9 10 11 12 13 14 2nd SabbathThe 2nd morrow after the 2nd Sabbath in the count of 50 15 16 17 18 19 20 21 3rd SabbathThe 3rd morrow after the 3rd Sabbath in the count of 50 22 23 24 25 26 27 28 4th SabbathThe 4th morrow after the 4th Sabbath in the count of 50 29 30 31 32 33 34 35 5th SabbathThe 5th morrow after the 5th Sabbath in the count of 50 36 37 38 39 40 41 42 6th SabbathThe 6

th

morrow after the 6

th

Sabbath in the count of 50 43 44 45 46 47 48 49 7th

SabbathThe 7th morrow after the 7th Sabbath in the count of 50 50

Scripture I nterprets Scripture

In Leviticus 23:15 it is revealed what is meant by the phrase on the morrow after the Sabbath as stated in Leviticus

23:11. In Leviticus 23:15 it is revealed that the morrow after the Sabbath is the day that ye brought the sheaf of

the wave-offering.

In 2 Peter 1:20 it is revealed that, no prophecy of scripture is of any private interpretation. Therefore, the phrase

found in Leviticus 23:11, the morrow after the Sabbath, is referring to the day that ye brought the sheaf of the

wave-offering, NOT THE SABBATH, because it is so stated in Leviticus 23:15 that the morrow after the


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Appendix 1

The First Day of Unleavened Bread is a High Day

One of the first things that pops into a persons mind who reasons that the sheaf of the wave offering cannot be on

the first day of unleavened bread is that the first day of unleavened bread is a High Day. Therefore, it is reasoned

that Leviticus 23:11 must be referring to the weekly Sabbath that is within the Feast of Unleavened Bread, because

if Leviticus 23:11 were referring to the morrow after the Sabbath which is within the Feast of Unleavened Bread,

then the sheaf of the wave offering would at times be on the first day of unleavened bread which is a High Day.Thus, it is reasoned that this would be forbidden, because no work is to be done in the day of holy convocation.

Is this reasoning sound?

While it is true that the first day of unleavened bread is a High Day, a day of holy convocation, and that no work is

to be done in it, what is somehow overlooked is that the seventh day of the Feast is also a High Day (Ex. 12:6; Lev.

23:8; Num. 28:25), and when always offering the sheaf of the wave offering after the weekly Sabbath that is within

the Feast of Unleavened Bread, the sheaf of the wave offering will at times be on the seventh day of unleavenedbread, which is also a High Day. So then, this cancels out their reasoning.

Wh h Fi d f h F i M d


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Exodus 12:16 is used in an effort to prove that the first day of unleavened bread is a holier day than the last day of

unleavened bread, because in the first day of unleavened bread, nomanner of workshall be done Therefore, it

is reasoned that these instructions go beyond the command for the other days of holy convocation, which only

stipulates that no servile work shall be done.


While it is true that no manner of workshall be done in the first day of unleavened bread, the problem that the

people have who use this type of reasoning for their proof that the sheaf of the wave offering cannot be on the first

day of unleavened bread, but say it could be on the last day, is that they only use a partial quote for their

reasoning.

What is true for the first day of unleavened bread, that nomanner of workshall be done in it, the same is also

found to be true for the last day of unleavened bread. This is revealed when the rest of the message is viewed in

Exodus 12:16 concerning the matter that, no manner of workshall be done.

The truth of the matter is that no manner of work shall be done in the first day of unleavened bread, but the whole

truth of the matter is that this is not only to be applied to the first day of unleavened bread, but this is to be applied to

both of the holy convocational days of unleavened bread. The whole truth of the matter is revealed when looking

past the partial quote which reveals that no manner of workshall be done the rest of the quote reveals that, no

manner of work shall be done IN THEM, not just the first day, but the first day and the se venth day of unleavenedbread. (Ex. 12:16)

If it were true that the sheaf of the wave offering cannot be waved on the first day of unleavened bread because no

manner of workshall be done in it, then the same is true of the last day of unleavened bread because no manner

of work shall be done IN THEM, the first and the seventh days of unleavened bread.

Therefore, if you believe that the sheaf of the wave offering can be waved on the last day of unleavened bread but

you are proclaiming that the sheaf of the wave offering cannot be waved on the first day of unleavened bread,

because no manner of work shall be done in it, your reasoning is canceled out because what is true of the first

day of unleavened bread, that no manner of work shall be done in it, the same is true of the last day of unleavened

bread, because no manner of work shall be done IN THEM. (Ex. 12:16)


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In order to strengthen their reasoning that other offerings could not be offered on Passover day, other than the

Passover offering, they say that if other offerings were offered on the day of the Passover, then that would take away

meaning from the most holy offering of all which is in direct relation concerning the one time sacrifice that our

Savior offered, being Himself. (1 Cor. 5:7)


While it is true that the Passover Lamb is in direct relation to the sacrifice that our Savior offered, Himself being the

Lamb of Yahweh (Jn. 1:29,36), it is not true that the only offering allowed on the first day of unleavened bread

is the Passover offering. Our Savior not only was the fulfillment of the Passover offering, but He was the

fulfillment of all the commanded offerings. (Heb. 9:24-25; 10:10-11)

So, why all the hoopla about when the sheaf of the wave offering is to be offered, if the Messiah is the fulfillment of

that offering? It is important to know when the sheaf of the wave offering is, because knowing when the day of

wave offering is on is what determines when the observance of the Feast of Weeks is.

Concerning other offerings not being allowed on Passover day, which is the first day of unleavened bread; beginning

in Numbers 28:18 we read, INTHE FIRST DAY shall be an holy convocation; ye shall do no manner of servile

work therein: But ye shall offer a sacrifice made by fire for a burnt-offering unto Yahweh; two young bullocks, and

one ram, and seven lambs of the first year: they shall be unto you without blemish: And their meat-offering shall be

of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram; A several tenthdeal shalt thou offer for every lamb, throughout the seven lambs: And one goat for a sin-offering, to make an

atonement for you. Ye shall offer these beside the burnt-offering in the morning, which is for a continual burnt-

offering. After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of

a sweet savour unto Yahweh: it shall be offered beside the continual burnt-offering, and his drink-offering.

Numbers 28:18-24

One thing that needs to be noted within the verses of Scripture which were just quoted is that, because there are

offerings commanded by Yahweh to be carried out on a day of holy convocation, this is proof positive evidence

that the offerings cannot be considered to be work, as Yahweh would not command His people to break His

commandments which state that no work is to be done on His days of holy convocation. Furthermore, the

proclamation that the sheaf of the wave offering cannot be offered on the first day of unleavened bread because the

only offering allowed on the first day of unleavened bread is the offering of the Passover lamb is canceled out,

because Scripture plainly reveals that other offerings besides the offering of the Passover lamb are allowed on the


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complete nights to make up their 3 complete days (72 hrs.). Although there are seven complete weeks in the count

of the Feast of Weeks there is nothing that is said that the sheaf of the wave offering had to be offered procicly at

sundown on the first day of the week in order for the count to be seven complete weeks. The command of when to

offer the sheaf of the wave offering simply says, on the morrow after the Sabbath the priest shall wave it. And

ye shall offerthat day when ye wave the sheaf an he lamb without blemish of the first year for a burnt-offering unto

YahwehAnd ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of

the wave-offering; seven Sabbaths (not weeks) shall be complete. (Lev. 23:11,12,15)

In other words, what had to be complete was seven Sabbaths, not weeks, Even unto the morrow after the seventh

Sabbath (not week) shall ye number fifty days:


1 2 3 4 5 6

7 8 9 10 11 12 13

The morrow after the Sabbath within FUB 14 15 16 17 18 19 201st Complete Sabbath(Lev. 23:11,15a) 21 22 23 24 25 26 272nd Complete Sabbath

28 29 1 2 3 4 5 3rd Complete Sabbath6 7 8 9 10 11 124th Complete Sabbath

13 14 15 16 17 18 195th Complete Sabbath20 21 22 23 24 25 26

6

th

Complete Sabbath27 28 29 30 1 2 3 7th Complete SabbathThe morrow after the seventh Sabbath, Pentecost 4 5 6 7 8 9 10 (Lev. 23:15b)

(Lev. 23:16) 11 12 13 14 15 16 17

18 19 20 21 22 23 24

25 26 27 28 29

Also, considering that Yahushua didnt offer himself as being the first of the firstfruits from the dead until the day

portion of the day of the wave offering (Jn. 20:17) in representation of the wave sheaf offering for the barely

harvest, being the first of the firstfruits in the first resurrection, shows that the sheaf of the wave offering does not

have to be offered precisely at the beginning of the day in order to make complete weeks when counting the Feast of

Weeks. The count begins on that day not mattering when on that day the sheaf of the wave offering is offered.


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The proper way to count the Feast of Weeks is to exclude the Sabbath that precedes day one which properly puts the

sheaf of the wave offering within the seven days of unleavened bread:


X X X X X X X Sabbath excludedDay 1 of the 7 days of unleavened bread begins the count of 50 1

st 2nd 3rd 4th 5th 6th 7th1st SabbathThe morrow after the first Sabbath in the count of 50 8 9 10 11 12 13 142nd SabbathThe morrow after the second Sabbath in the count of 50 15 16 17 18 19 20 213rd SabbathThe morrow after the third Sabbath in the count of 50 22 23 24 25 26 27 284th SabbathThe morrow after the fourth Sabbath in the count of 50 29 30 31 32 33 34 355th SabbathThe morrow after the fifth Sabbath in the count of 50 36 37 38 39 40 41 426th SabbathThe morrow after the sixth Sabbath in the count of 50 43 44 45 46 47 48 49 7th SabbathThe morrow after the seventh Sabbath in the count of 50 50

Saying that the sheaf of the wave offering cant be offered on the first day of unleavened bread, the 14 th, because on

Passover day one would have to wait until the day portion of the day to offer the sheaf of the wave offering so that it

wouldnt inter fear with the Passover rituals, and by doing so complete weeks are not used in the counting of weeks,

is another mute point.

The sheaf of the wave offering does not need to be offered until the day portion of the day not mattering which day

of unleavened bread lands on the first day of the week, as is illustrated when Yahushua offered himself in

representation of the wave offering on the day portion of the fourth day of unleavened bread. (Jn 20:17)

Furthermore, the instructions for the count to Pentecost is not that we have seven complete weeks from the precise

moment that the sheaf of the wave offering is offered, the instructions are that we have seven complete Sabbaths

from the day that ye brought the sheaf of the wave-offering. (Lev. 23:15)

The full day when the sheaf of the wave offering is offered is calculated as day one no matter when on that day the

sheaf of the wave offering is offered. Thus, although not commanded, there are seven COMPLETE WEEKS, but

also there are seven complete Sabbaths, which are commanded.


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Therefore, because the sheaf of the wave offering is mentioned as a separate item after the discussion of the rituals

of the entire seven days of unleavened bread does not mean that the sheaf of the wave offering cannot be offered

during the other seven days of unleavened bread (although some have evidently use this faulty reasoning in order to

justify their belief that the sheaf of the wave offering was always offered on the morrow after the Sabbath

(Sunday) that followed the seven days of unleavened bread) it also does not mean that the sheaf of the wave offering

cannot be offered on the first day of unleavened bread, Passover day. Thus, this reasoning too is canceled out.

To say that the sheaf of the wave offering must always be after passover day because the instructions for passover

precede the instructions given for the wave sheaf offering is just another mute point. Naturally the instructions for

the wave sheaf offering would not be included with the instructions given for the passover because the instructions

for the wave sheaf offering is not exclusive for passover day. The wave sheaf offering can be on any one of the

seven days of unleavened bread when that day of unleavened bread is on the first day of the week.

Waving The Sheaf Represents The Resurrected Messiah

Another point of reasoning that is used to say that the sheaf of the wave offering cannot be on the first day of

unleavened bread is that some will reason that the waving of the sheaf represents the resurrected Messiah.

Therefore, they reason that the waving of the sheaf cannot be on the first day of unleavened bread because theMessiah hadnt been resurrected yet.


How could a person who believes that the sheaf of the wave offering can be on the 2 nd, 3rd, 4th, 5th, 6th, or 7th days of

unleavened bread use any one of these reasons? All of these reasons used are proven to be against what they

themselves believe. But this is how the process of elimination works which proves that the words of these men aremerely words of babble.

With the reasoning used that the sheaf of the wave offering cannot be on the first day of unleavened bread, because


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The Day When The Sheaf Was Waved In Joshua 5

Is AfterThe First Day of Unleavened Bread

Joshua 5 then is used to reason that the sheaf of the wave offering cannot be on the first day of unleavened bread,

because the day when the sheaf was waved as recorded in this chapter is after the first day of unleavened bread.

Therefore, it is reasoned that because the day when the sheaf was waved, as recorded in this chapter, is after the first

day of unleavened bread, then it must always be after the first day of unleavened bread and can never be on the first

day of unleavened bread. (For a further review of what day the omer was on in Josh 5 see appendix 2)


(Honestly, I cant believe some of the reasons that people come up with that they actually try to say proves

something, but is all one can do in these cases is reason against reason. So, here goes nothing.)

Is it true that because Joshua 5 records the sheaf of the wave offering as being after the first day of unleavened

bread that the sheaf of the wave offering must always be after the first day of unleavened bread and that this proves

that it can never be on the first day of unleavened bread?

The only way that this type of reasoning could absolutely hold to be true would be if the day of the wave offering

could only be waved on the day of unleavened bread as recorded in Joshua 5, or if the Passover were on the first day

of unleavened bread in this case, but such is not the case. Therefore, using such reasoning as this is not any more

logical than saying that because the day when the sheaf of the wave offering was on as recorded in Joshua 5 is not

on the 7th, 6th or 5 th days of unleavened bread, then that proves that the sheaf of the wave offering must always be

waved BEFORE those days.

Furthermore, the sheaf of the wave offering as recorded in Joshua 5 is after the second and third days of unleavened

bread, but that is no indication that it must always be after those days. Therefore, just because the sheaf of the wave

offering in Joshua 5 was recorded as being after the first day of unleavened bread that is no more an indication that

it cant be offered on that day any more than it is an indication that it cant be on the second or third days of

unleavened bread because it was offered after those days nor is it an indication that the sheaf of the wave offering


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Joshua 5 naturally records that the sheaf of the wave offering was after the first day of unleavened bread because

the first day of unleavened bread as recorded in that chapter was not on the first day of the week (see appendix 2).

Any Scriptural reference recorded when the first day of unleavened bread is not on the first day of the week will

naturally show that the sheaf of the wave offering is after the first day of unleavened bread.

The only way that Joshua 5 would successively prove that the sheaf of the wave offering could not be on the first

day of unleavened bread would be if the first day of unleavened bread as recorded in that chapter were on the first

day of the week and that the wave offering wasnt offered on that day, or if the day of the wave offering could be on

no other day of unleavened bread other than the day of unleavened bread as recorded in Joshua 5, but such is not the

case.

The Septuagint & Other More Reliable Sources

Another attempt that some use to say that the sheaf of the wave offering cannot be on the first day of unleavened

bread is that some people will proclaim to have older and more reliable sources than what is reveled in the Masoretic

text, and one such source is said to be the Septuagint.

The claim is that the Septuagint, or other more reliable sources, reveals that the sheaf of the wave offering mustalways be after the first day of unleavened bread, Passover day. Therefore, the Masoretic text cannot be used for

proof that the sheaf of the wave offering can be on the first day of unleavened bread.


By using this tactic it is actually reasoned that they have some sort of hidden truth when they do not reveal what

these sources actually say. So, I say that the proof is in the pudding. I am not going to trust what I am told thesesources say. Show me the source so I can decipher if what you are telling me it says is actually what it says or not.

This reasoning would have some merit if such were the case, but in this case, the Septuagint reveals nothing


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Because many people will approach us with the words of what some so-called experts have to say, we still need to

decipher if what the experts are saying to be true or not, because in most cases, even the experts do not know

what the truth is according to the word of Yahweh. (1 Cor. 1:26,27)

Even though it can be intimidating when this approach is used on us, what has been an effective measure for me that

have proven what many so-called experts have said to be false is the use of the process of elimination.

Furthermore, a person might come to us with what they perceive an expert to be saying, but the person coming to

us with what they say the words of an expert are, they might be confu sed themselves as to what the words of the

expert are saying, thinking that the expert is saying something that was not the intent. Therefore, I want to

examine what many experts actually do say concerning what we read in Leviticus 23:11, while keep ing in mind

that even the words of experts have to be tested to the words of Yahweh, because it is the word of Yahweh which

we are to live by no matter what the experts say. (Dt. 8:3; Mt. 4:4)

So far, according to the word of Yahweh, the day that Leviticus 23:11 is describing to be within the seven-days of

unleavened bread is, the morrow after the Sabbath, not the Sabbath. So, lets also consider what the experts

have to say concerning this verse of Scripture and lets see if the words of the experts agree with the word of

Yahweh.

According To The Grammar

Because the issue of the Hebrew grammar has been said to be an important roll in deciphering what day Leviticus

23:11 is referring to; I would like to look at a few different translations to see how they have rendered the words

within this verse of Scripture to see what day the translators say Leviticus 23:11 is referring to. After all, the

translators surely must know Hebrew grammar in order to translate:

On the morrow after the Sabbath THE SCRIPTURESon the morrow after the Sabbath The Word of Yahweh standard English language version

on the morrow after the Sabbath AUTHORISED KING JAMES VERSION

on the morrow after the Sabbath REVISED STANDARD VERSION


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This is discovered through the absence of any punctuation within these words that are referring to what day it is that

Leviticus 23:11 is referring to. If Leviticus 23:11 were referring to two different days, there would have to be some

sort of punctuation within the quotes above, but there are none.

What this is showing us is that ALL of these, experts, who knows Hebrew grammar in order to translate the

Scriptures into English, agree that this verse of Scripture is only referring to ONE DAY, not two.

So, what we have to determine is which day it is that Leviticus 23:11 is referring to. Is Leviticus 23:11 referring to

the morrow ofthe Sabbath which is within the Feast of Unleavened Bread, or is Leviticus 23:11 referring to the

morrow afterthe Sabbath which is within the Feast of Unleavened Bread? IT IS NOT BOTH!

Remember, whichever day Leviticus 23:11 is referring to is the day when the priest shall wave the sheaf beforeYahweh. Therefore, it isobvious that this verse of Scripture cant be referring to the Sabbath that is within the

Feast of unleavened bread. Furthermore, even if the Sabbath that is mentioned was referring to the first annual

Sabbath of Unleavened Bread Leviticus 23:11 would still be referring to the morrow after the Sabbath, not the

Sabbath.

Lets also take a look at what the expert said, which is quoted from the book, THE COMPLETE WORD STUDY

OLD TESTAMENT, so that we are sure to comprehend what it really is that he is saying and see if what he is saying

is properly being applied to Leviticus 23:11 and to see if what he actually says can be properly applied to the word

of Yahweh, because what I was told was that according to what he has said is that the day being referred to inLeviticus 23:11, which is to be one of the seven-days of unleavened bread, is the noun with the definite article.

However, this has been discovered to be untrue according to the word of Yahweh. So, either what the expert has

said is untrue, or what he has said has been misunderstood.

The words that are identified as being nouns with the definite article the book, THE COMPLETE WORD STUDY

OLD TESTAMENT, has this to say on page 2274 #10, The Definite Article (df) in Hebrew is prefixed, irrespect ive

of gender or number, to the word it identifies. Nouns without the definite article stress the class to which they

belong, while nouns with the definite article stress the identity of the particular member. Specific

identification of an indefinite member of a class is accomplished by using the noun in association with an indefinite

pronoun. There is no indefinite article in Hebrew, thou shalt make an atonement for the alter, and sanctify it(Ex. 29:37); whitherthe spirit was to go, they went (Ezek. 1:12). See also 11.

The word that we are dealing with in Leviticus 23:11 is the Sabbath which is a noun with the definite article So


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The Noun With The Definite Article In Numbers 33:3

In Numbers 33:3, the Passover is the noun with the definite article but it is not the day that this verse of Scripture

is referring to. Within the group of days that are mentioned in Numbers 33:3: the first month is mentioned, the

fifteenth day of the first month is mentioned, and the morrow after the Passover is mentioned. Although the

Passover is the noun with the definite article it is not the day that this verse of Scripture is referring to, nouns with

the definite article stress the identity of the particular member of these mentioned days. Therefore, the day

that Numbers 33:3 is referring to is not the Passover, which is the noun with the definite article, the noun with the

definite article, which is the Passover stresses the identity of the particular member of the days that are

mentioned which is the morrow after the Passover, or the 15

th

.

The first month Abib The passover, or the 14th day of the first month, is

Sun Mon Tue Wed Thur Fri Sat the noun with the definite article, but it is not the day

1 2 that Numbers 33:3 is referring to. Nouns with the

3 4 5 6 7 8 9 definitearticle stress the identity of the particular

10 11 12 13 14 15 16 member of these mentioned days. Therefore, the day

17 18 19 20 21 22 23 that Numbers 33:3 is referring to is the morrow after

24 25 26 27 28 29 the Passover, which is the 15th day of the first month.

_______________________________________________________________________________

The 14this the Passover, which is the noun with the definite article

The first month, Abib


1 2

3 4 5 6 7 8 9

10 11 12 13 14 15 16

17 18 19 20 21 22 2324 25 26 27 28 29

The 15th is the day that the noun with the definite article identifies


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The Noun With The Definite Article In Leviticus 23:16

We find this same thing to be true within what we are told in Leviticus 23:16 where a number of days are

mentioned, which are: the morrow after the seventh Sabbath, and fifty days. So, even though there are a

number of days mentioned, this verse of Scripture is specifically only speaking of one of those days and the noun

with the definite article, the seventh Sabbath is not the day that this verse of Scripture is referring to, the

seventh Sabbath is the noun with the definite article and it is us ed to identify the day that is a member of the days

mentioned, which is the morrow after the seventh Sabbath, not the seventh Sabbath.

Thus, like Leviticus 23:16 is not referring to the seventh Sabbath, which is the noun with the definite article,

Leviticus 23:11 is not referring to the Sabbath, which is the noun with the definite article. In both of these verses

of Scripture the morrow after is the day that is being referring to.

And again, what needs to be noted is that the day that the noun with the definite article identifies IS A

MEMBER of the days in question. That day is not and cannot be separate from the days mentioned.


1 2 3 4 5 6 7 1st Sabbath8 9 10 11 12 13 142nd Sabbath15 16 17 18 19 20 213rd Sabbath22 23 24 25 26 27 284th Sabbath29 30 31 32 33 34 355th Sabbath36 37 38 39 40 41 426th Sabbath43 44 45 46 47 48 497th Sabbath50

The 50th day is the day that the noun with the definite The Seventh Sabbath is the noun with the definite

article identifies within these number of mentioned days. article but it is not the day that Leviticus 23:16 isNouns with the definite article stress the identity referring to. Nouns with the definite article stress

of the particular member of days that are mentioned. the identity of the particular member of these

The day that the noun with the definite article identifies mentioned days. Therefore, the day that Leviticus


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1 2 3 4 5 6 7 1st Sabbath8 9 10 11 12 13 142nd Sabbath15 16 17 18 19 20 213rd Sabbath22 23 24 25 26 27 284th Sabbath29 30 31 32 33 34 355th Sabbath36 37 38 39 40 41 426th Sabbath43 44 45 46 47 48 497th Sabbath

Now, from the chart above, can you identify the day that Leviticus 23:15 is referring to? Like Leviticus 23:11 the

noun with the definite article is the Sabbath, and, in fact, the Sabbath that is mentioned in Leviticus 23:11 is thesame Sabbath that is mentioned in Leviticus 23:15. So, which morrow after the Sabbath is Leviticus 23:11

referring to: day 1, day 8, day 15, day 22, day 29, day 36, or day 43?

Although Leviticus 23:15 is mute concerning which Sabbath the morrow is to be after the day that Leviticus 23:15 is

referring to is identified as being the day that ye brought the sheaf of the wave offering. Therefore, the morrow

after the Sabbath and the day that ye brought the sheaf of the wave offering IS ONE AND THE SAME

DAY. (2Pet. 1:20)


Day 1 is the day that Lev. 23:15 is referring to, 1 2 3 4 5 6 7 1st Sabbathalthough days 8, 15, 22, 29, 36 and 43 are also 8 9 10 11 12 13 142nd Sabbatha morrow afterthe Sabbath. But the morrow 15 16 17 18 19 20 213rd Sabbathafter the Sabbath referred to in Lev. 23:15 is 22 23 24 25 26 27 284th Sabbaththe day that ye brought the sheaf of the wave 29 30 31 32 33 34 355th Sabbathoffering. Thus, the morrow after the Sabbath and 36 37 38 39 40 41 426th Sabbaththe day that ye brought the sheaf of the wave offering 43 44 45 46 47 48 497th Sabbathis one and the same day.

What also needs to be noted within this verse of Scripture (Lev. 23:15) is that the noun with definite article is not

among the days mentioned in this verse of Scripture. Thus it is evident that when a day is to be identified within


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The Sabbath is the noun with the definite article, but it is not a member of

the mentioned days that Lev. 23:15 are referring to, which are: the morrow

after the Sabbaththe day that ye brought the sheaf of the wave offering,and seven Sabbaths shall be complete. Nouns with the definite article

stress the identity of the particular member, but they do not need to be a

member of the days of which the day is within that is identified by them.

The day that ye brought the sheaf of

the wave offering is the day that the Sun Mon Tue Wed Thur Fri Sat

noun with the definite article identified X A Sabbathwithin these mentioned days in Lev. 23:15. 1 2 3 4 5 6 7 1st SabbathAlthough the noun with the definite article 8 9 10 11 12 13 142

nd

Sabbathis not a member of the mentioned days the 15 16 17 18 19 20 213rd Sabbathday that it identifies is a member of the days 22 23 24 25 26 27 284th Sabbathmentioned. Nouns with the definite article 29 30 31 32 33 34 355th Sabbathstress the identity of the particular member, 36 37 38 39 40 41 426th Sabbathbut they do not have to be a member. 43 44 45 46 47 48 497th Sabbath

The noun with the definite article in Leviticus 23:15 is the Sabbath that occurs before the mentioned days even

begin; it is not a member of the days mentioned. What this reveals is that the noun with the definite article is what

is used to identify a member of something, but it does not have to be a member of what the thing is a member of

which it is identifying. Although the noun with the definite article CAN be a member of the days mentioned,

as was found to be the case in Numbers 33:3 and Leviticus 23:16, but the noun with the definite article does

not have to be a member of what it identifies is a member of as is revealed with this case in Leviticus 23:15.

However, the day that the noun with definite article identifies must be a member of the days mentioned.

These are the rules of Hebrew grammar and this is exactly what is found to be the case within all of these verses of

Scripture (Num. 33:3; Lev. 23:15,16) and this is also true concerning the day that Leviticus 23:11 is referring to that

is within the seven-days of unleavened bread.

When the 1st day of the Feast of Unleavened Bread is on a Sunday, the Sabbath that is used to determine the

morrow after as instructed in Leviticus 23:11 precedes the 7-days of unleavened bread and this same Sabbath is


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Comparing verses 11 & 15 of Leviticus 23 has already been touched upon, but for a more complete look at the

comparisons of these two verses of Scripture, please note that:

#1. In both of these verses of Scripture there is a Sabbath mentioned.

#2. In both of these verses of Scripture it is the same Sabbath that is mentioned.

#3. In both of these verses of Scripture they are referring to the morrow after that Sabbath.

#4. In both of these verses of Scripture, the morrow after that Sabbath is the same morrow.

#5. In both of these verses of Scripture the morrow after that Sabbath is to be within the days that they are

referring to.

#6. In both of these verses of Scripture, the Sabbath, that is mentioned can precede the days that the morrow

after it is to be in.

#7. In both of these verses of Scripture they are referring to the sheaf of the wave offering.

#8. In both of these verses of Scripture the sheaf of the wave offering is disclosed to be on the morrow after

the Sabbath that is within the days that they are referring to.

When taking all of this into consideration; it is revealed that the sheaf of the wave offering is not only to be within

the seven days of unleavened bread, but the sheaf of the wave offering is also to be within the seven weeks that

counts to Pentecost.

The morrow after the Sabbath, which is the day that ye brought the sheaf of the wave-offering (Lev. 23:15) is

not only to be within the seven days of unleavened bread, but the morrow after the Sabbath, when the priest shall

wave it (Lev. 23:11) is to be within the days counting the Feast of Weeks.

Simply put, Leviticus 23:11 is not speaking about the weekly Sabbath that is within the seven days ofunleavened bread while Leviticus 23:15 is speaking about the first Sunday that begins the count of the Feast

of Weeks, Leviticus 23:11,15 are both speaking about the same day, the only Sunday that is within the Feast of

Unleavened Bread and the first Sunday that begins the count of the Feast of Weeks


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While it is true that when the first day of unleavened bread is on the first day of the week that the Sunday within the

seven days of unleavened bread is before the Sabbath that is within the seven days of unleavened bread, but

Leviticus 23:11 is not referring to the morrow, which is after the Sabbath which is within the seven days ofunleavened bread, Leviticus 23:11 it is referring to the morrow afterthe Sabbath. Period!

What needs to be noted is that Leviticus 23:11 is not referring to a day which is after another day that is within the

seven days of unleavened bread, Leviticus 23:11 is referring to a day that is to be within the seven days of

unleavened bread. Please note that there is a difference. I will do my best to explain it to you.

Leviticus 23:11 does not even make any mention of the seven days of unleavened bread, that is read into this verse

of Scripture because Leviticus 23:11 is referring to a day of unleavened bread. However, we need to be sure that we

are not reading something into this verse of Scripture that isnt there. What is in this verse of Scripture is, And heshall wave the sheaf before Yahweh, to be accepted for you: on the morrow after the Sabbath the priest shall wave

it.

Please note that the seven days of unleavened bread are not even mentioned in this verse of Scripture, so the only

days that we have to work with in order to determine what day Leviticus 23:11 is speaking of is, the morrow

and the Sabbath. So, WHICH DAY IS LEVITICUS 23:11 REFERRING TO? You

Documents

The Morrow After the Sabbath is Sunday