Holy Day

This study examines the Hebrew Bible (Old Testament) to determine how the concept of holiness is applied to days— specifically, the Sabbath.  Is the language describing the weekly Sabbath different from that of the feast day sabbaths?  It turns out that the answer is yes.  The Bible describes the hallowing or sanctifying of the Sabbath or seventh day, but never uses this language to describe the festival sabbaths.  The Bible mentions the holiness of the weekly Sabbath, but never the holiness of the festival sabbaths. Rather, the Bible describes certain festival days as holy convocations.

The evidence from this study indicates that the weekly Sabbath is described with different language than the festival sabbaths.  The weekly Sabbath seems to be of a very different character than the festival sabbaths.

We can see how the Bible describes various days by searching in the Hebrew bible for the word  yom (יום – H3117), which means day, in combination with one of the following words that mean hallow, holiness or holy.

• qadash (קדשׁ – H6942) – verb – be set apart, consecrated
• qodesh (קדשׁ – H6944) – noun – apartness, sacredness
• qadosh (קדושׁ – H6918) – adjective – sacred, holy

You can examine the details of the study yourself using the following links to the Blue Letter Bible.

• Blue Letter Bible search: yom + qadash (day + verb H6942)
• Blue Letter Bible search: yom + qodesh (day + noun H6944)
• Blue Letter Bible search: yom + qadosh (day + adjective H6918)

Here are the results of the three searches.  In each search result, all the matching verse references are listed, but in verses where a day is described as hallowed or as holy the entire verse is listed.

Verses About Hallowing a Day (Day + Verb)

Only the weekly Sabbath is sanctified or hallowed.  The verb qadash (to hallow or consecrate) is never applied to any other day.

Gen 2:3; Exod 19:10; 20:8, 11; 29:36–37; Num 3:13; 6:11; 7:1; 8:17; Deut 5:12; 1 Sam 21:5; 1 Kgs 8:64; 9:3; 2 Chr 7:16; 29:17; Neh 12:47; 13:22; Job 1:5; Isa 65:5; Jer 6:4; 12:3; 17:22, 24, 27; Ezek 38:16; Zeph 1:7

Genesis 2:3 KJV – And God blessed the seventh day (‏יום – yom – H3117), and sanctified (‏‏ויקדשׁ – vayeqadesh – H6942) it: because that in it he had rested from all his work which God created and made.

Exodus 20:8 KJV – Remember the sabbath day (יום – yom – H3117), to keep it holy (‏לקדשׁו – l'qadsho – H6942).

Exodus 20:11 KJV – For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day (יום – yom – H3117), and hallowed it (‏ויקדשׁהו – vayeqadshehu – H6942).

Deuteronomy 5:12 KJV – Keep the sabbath day (יום – yom – H3117) to sanctify (‏לקדשׁ – l'qadsho – H6942) it, as the LORD thy God hath commanded thee. 

Nehemiah 13:22 KJV – And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify (‏לקדשׁ – l'qadesh – H6942) the sabbath day (יום – yom – H3117). Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.

Jeremiah 17:22 KJV – Neither carry forth a burden out of your houses on the sabbath day (יום – yom – H3117), neither do ye any work, but hallow ye (‏וקדשׁתם – v'qidashtem – H6942) the sabbath day (יום – yom – H3117), as I commanded your fathers.

Jeremiah 17:24 KJV – And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day (יום – yom – H3117), but hallow (‏ולקדשׁ – ulqadesh – H6942) the sabbath day (יום – yom – H3117), to do no work therein;

Jeremiah 17:27 KJV – But if ye will not hearken unto me to hallow (‏לקדשׁ – l'qadesh – H6942) the sabbath day (יום – yom – H3117), and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day (יום – yom – H3117); then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.

Verses About the Holiness of a Day (Day + Noun)

Only the noun qodesh— holy— is never used do describe a specific day other than the weekly Sabbath.  There is one text, Nehemiah 10:31, were the term holy day (yom qodesh) is used in a manner where the identity of the day is not clearly specified— although it is mentioned together with the Sabbath.

Exod 12:16; 29:30, 37; 31:15; 35:2; Lev 12:4; 23:3, 7–8, 21, 27, 35–37; 27:23; Num 28:18, 25–26; 29:1, 12; 1 Sam 21:5–6; 1 Kgs 8:8; Neh 10:31; Ps 93:5; 110:3; Isa 27:13; 58:13; 63:11; Ezek 44:27; Joel 2:1; Amos 4:2; Zeph 3:11; Zech 14:20–21

Exodus 31:15 KJV – Six days may work be done; but in the seventh is the sabbath of rest, holy (‏קדשׁ – qodesh – H6944) to the LORD: whosoever doeth any work in the sabbath day (יום – yom – H3117), he shall surely be put to death.

Exodus 35:2 KJV – Six days shall work be done, but on the seventh day (יום – yom – H3117) there shall be to you an holy (‏קדשׁ – qodesh – H6944) day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.

Nehemiah 10:31 KJV – And if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy (‏קדשׁ – qodesh – H6944) day (יום – yom – H3117): and that we would leave the seventh year, and the exaction of every debt.

Isaiah 58:13 KJV – If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day (‏ביום קדשׁי – b'yom qadshi – H3117 H6944); and call the sabbath a delight, the holy (‏לקדושׁ – liqdosh – H6918) of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:

Verses About A Holy Day (Day + Adjective)

The adjective qadosh (holy) is only used to describe a day in Nehemiah 8.  The day happens to be the first day of the seventh month— Rosh Hashanah— but the context (Nehemiah 8:14-15) makes it clear that the people were unfamiliar with the "book of the law" since they only learned about the Feast of Booths on the second day of their reading.  The text does not tell us on which day of the week any of these events occurred.

Num 6:5, 8; Neh 8:9–11; Isa 10:17, 20; 17:7; 58:13; Zech 14:5

Nehemiah 8:1 KJV – And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel. 2 And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. 3 And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law.... 8 So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. 9 KJV – And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day (יום – yom – H3117) is holy (‏קדשׁ – qadosh – H6918) unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law. 10 KJV – Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day (יום – yom – H3117) is holy (‏קדושׁ – qadosh – H6918) unto our Lord: neither be ye sorry; for the joy of the LORD is your strength. 11 KJV – So the Levites stilled all the people, saying, Hold your peace, for the day (יום – yom – H3117) is holy (‏קדשׁ – qadosh – H6918); neither be ye grieved.

The Feasts — a Holy Convocation

Following are all the texts that contain the word yom (day) together with qodesh (holy), but where it is a holy convocation (miqra qodesh) that is described rather than a holy day.  The weekly Sabbath is also described as a holy convocation in Leviticus 23:3 where it is listed along with the Feast of Unleavened Bread, the Feast of Weeks, the Day of Atonement and the Feast of Booths.  There is also a difference in how the work is limited on these days; Leviticus 23:3 says that "ye shall do no work therein" on the weekly Sabbath, but for the other days mentioned in Leviticus 23, it says that "ye shall do no servile work therein."

Exodus 12:16 KJV – [Passover/Feast of Unleavened Bread] And in the first day there shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944), and in the seventh day there shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944) to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.

Leviticus 23:3 KJV – [Weekly Sabbath] Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no work therein: it is the sabbath of the LORD in all your dwellings.

Leviticus 23:7 KJV – [Passover/Feast of Unleavened Bread] In the first day ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944): ye shall do no servile work therein.

Leviticus 23:8 KJV – [Passover/Feast of Unleavened Bread] But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944): ye shall do no servile work therein.

Leviticus 23:21 KJV – [Feast of Weeks] And ye shall proclaim on the selfsame day, that it may be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944) unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations.

Leviticus 23:27 KJV – [Day of Atonement] Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944) unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.

Leviticus 23:35 KJV – [Feast of Booths] On the first day shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944): ye shall do no servile work therein. 36 KJV – Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944) unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein.

Levitcus 23:37 KJV – These are the feasts of the LORD, which ye shall proclaim to be holy convocations (‏מקראי קדשׁ – miqrae qodesh – H4744 H6944), to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day:

Numbers 28:18 KJV – [Passover/Feast of Unleavened Bread] In the first day shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no manner of servile work therein:

Numbers 28:25 KJV – [Passover/Feast of Unleavened Bread] And on the seventh day ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work.

Numbers 28:26 KJV – Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your weeks be out, ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work:

Numbers 29:1 KJV – [Feast of Trumpets] And in the seventh month, on the first day of the month, ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work: it is a day of blowing the trumpets unto you.

Numbers 29:12 KJV – [Feast of Booths] And on the fifteenth day of the seventh month ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work, and ye shall keep a feast unto the LORD seven days:

Conclusion

The weekly Sabbath is described in Leviticus 23 as a holy convocation along with The Feast of Unleavened Bread, the Feast of Weeks, the Day of Atonement and the Feast of Booths.  But in other texts, the Sabbath is hallowed or sanctified or the people are commanded to "keep" it holy.  The feast days are never described in this way.

The language of the Bible suggests that the weekly Sabbath is of a different character than the feast days.  There are also other differences, which I will write about in a future post.

Remission of Sins

What does "remission of sins" mean?  Remission is not a word that we use in ordinary conversation— except, perhaps, in describing a cancer that is "in remission."  The New Shorter Oxford English Dictionary defines remission as follows:

1. Forgiveness or pardon of sin or other offence; deliverence from guilt or punishment.
2. a) (obsolete) Release from a debt or payment; b) Release from captivity, liberation, respite.
3. The action of giving up or reducing a debt, tax, or punishment, etc.
4. a) A reduction in force or intensity; b) (Medical) A lessening in the degree or intensity of an illness; the temporary disappearance of symptoms.
5. (obsolete) Relaxation; a lessening of tension; a slacking of energy or application.
6. The action of sending back a person or thing; a remittal.

Before going further, I would like to suggest that the "obsolete" definition (2b – highlighted) is the most Biblical one when it comes to understanding the New Testament uses of this word.  The word remission is used 10 times in the King James Version; 9 of the uses translate the Greek word aphesis (αφεσις – G859).  Thayer’s Greek-English Lexicon of the New Testament defines aphesis as follows:

1. release, as from bondage, imprisonment, etc.
2. forgiveness, pardon, of sins (properly, the letting them go, as if they had not been committed), remission of their penalty.

Notice that the primary definition is release rather than forgiveness.  Most recent translations, however, have chosen to go with forgiveness when translating aphesis when used together with sins (hamartia – αμαρτια – G266).

Following are the New Testament texts (KJV) where aphesis (remission) is used in the Greek.   When reading them, try substituting release in place of remission or forgiveness to see if it makes sense.

Zenas the Torah Expert

At the end of the Letter to Titus, Paul makes a brief request that gives us a little insight into religious culture of Paul and the early Christian community.

Titus 3:13

• KJV – Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.  
• NKJV – Send Zenas the lawyer and Apollos on their journey with haste, that they may lack nothing. 
• NASB – Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking for them.
• ISV – Do all you can to send Zenas the expert in the law and Apollos on their way, and see that they have everything they need.
• Bible in Basic English – Send Zenas, the man of law, and Apollos on their journey with all care, so that they may be in need of nothing.
• Complete Jewish Bible –  Do your best to help Zenas the Torah expert and Apollos with their arrangements for travelling, so that they will lack nothing. 
• Wycliffe – Bisili byfor sende Zenam, a wise man of lawe, and Apollo, that no thing faile to hem. 
• Greek – Ζηναν τον νομικον και Απολλω σπουδαιως προπεμψον ινα μηδεν αυτοις λειπη.  
• Greek transliteration – Zenan ton nomikon kai Apollō spoudaios propempson ina meden autois leipe.
• Modern Hebrew – ... ‏זינס המלמד בתורה ... (Zinos hamlumad batorah)
• Etheridge translation of the Peshitta – But concerning Zina the sophra, and Apolo, be careful to provide them well, that nothing may be wanting to them. 
• Murdock translation of the Peshitta – As for Zenas the scribe, and Apollos, endeavor to help them well on their way, that they may want nothing.

The Greek word nomikos (νομικος – G3544), translated as lawyer in most English bibles, is defined in Thayer’s Greek-English Lexicon of the New Testament as "in the N.T. an interpreter and teacher of the Mosaic law."  Using this definition, we could translate Titus 3:13 as "Send Zenas the interpreter and teacher of the Mosaic law..." 


The texts that follow can give us some additional insight into the meaning of the word nomikos.

• Matt 22:35 NET – And one of them, an expert in religious law (νομικος – nomikos), asked him a question to test him: 
• Luke 7:30 NET – However, the Pharisees and the experts in religious law (νομικοι – nomikoi) rejected God’s purpose for themselves, because they had not been baptized by John.)
• Luke 10:25 NET – Now an expert in religious law (νομικος – nomikos) stood up to test Jesus, saying, “Teacher, what must I do to inherit eternal life?”
• Luke 11:45 NET – One of the experts in religious law (νομικων – nomikon) answered him, “Teacher, when you say these things you insult us too.” 
• Luke 11:46 NET – But Jesus replied, “Woe to you experts in religious law (νομικοις – nomikois) as well! You load people down with burdens difficult to bear, yet you yourselves refuse to touch the burdens with even one of your fingers! 
• Luke 11:52 NET – Woe to you experts in religious law (νομικοις – nomikois)! You have taken away the key to knowledge! You did not go in yourselves, and you hindered those who were going in.” 
• Luke 14:3 NET – So Jesus asked the experts in religious law (νομικους – nomikous) and the Pharisees, “Is it lawful to heal on the Sabbath or not?” 

We can see from these examples that "Zenas the Torah expert" and "Zenas the interpreter and teacher of the Mosaic law" are good interpretations of the text.

The Aramaic Peshitta "zina den sapra" (זנא דין ספרא) used in this text is "zina hasofer" (זנא הסופר) in the Hebrew translation of the Peshitta.  The Aramaic is translated as "Zenas the scribe" in the Murdock translation.  The Aramaic sapra (ספרא) is used in the Psalm 45:1 Targum to translate the Hebrew sofer (סופר), the word translated into English as scribe in the following texts.

• Psalm 45:1 ESV – To the choirmaster: according to Lilies. A Maskil of the Sons of Korah; a love song. My heart overflows with a pleasing theme; I address my verses to the king;
  my tongue is like the pen of a ready scribe (‏סופר מהיר – sofer mahir).
• Ezra 7:6 NKJV – this Ezra came up from Babylon; and he was a skilled scribe (‏ספר – sofer) in the Law of Moses, which the LORD God of Israel had given. The king granted him all his request, according to the hand of the LORD his God upon him.
  Ezra 7:11 NKJV – This is a copy of the letter that King Artaxerxes gave Ezra the priest, the scribe (‏הספר – hasofer), expert in the words of the commandments of the LORD, and of His statutes to Israel:

The Aramaic sapra is also used in the Peshitta in the following verses.

• Matt 8:19 NKJV – Then a certain scribe came and said to Him, “Teacher, I will follow You wherever You go.” 
• Matt 13:52 NKJV – Then He said to them, “Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old.”
• Mark 12:32 NKJV – So the scribe said to Him, “Well said, Teacher. You have spoken the truth, for there is one God, and there is no other but He. 
• Luke 10:25 NKJV – And behold, a certain lawyer stood up and tested Him, saying, “Teacher, what shall I do to inherit eternal life?”

In Titus 3:13 we read that Zenas is traveling with Apollos, a man "mighty in the Scriptures."

• Acts 18:24 NKJV – Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus.
• 1 Cor 1:12 NKJV – Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cephas,” or “I am of Christ.”
• 1 Cor 3:6 NKJV – I planted, Apollos watered, but God gave the increase.
• 1 Cor 16:12 NKJV – Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time.

We can see from these texts that Apollos was an important teacher in promoting the Gospel.  Paul seems to value him highly and he was obviously held in high regard by the believers.  When Acts 18:24 says Apollos was "mighty in the Scriptures" it means he was an expert in the Old Testament— the Law of Moses (Torah) and the Prophets and Writings— as the New Testament canon was not yet established.

Given this background information, we can paraphrase Titus 3:13 this way:

Send Zenas the interpreter and teacher of the Mosaic law and Apollos (the expert in the Law of Moses and the Prophets and Writings) on their journey with haste, that they may lack nothing. 

What does this tell us about Paul's theology?  Did he value the Law of Moses— the Torah— and Prophets and Writings?  Yes— that would be consistent with the teachings of Jesus.

• Luke 24:27 NKJV – And beginning at Moses and all the Prophets, He [Jesus] expounded to them in all the Scriptures the things concerning Himself. 
• Luke 24:44 NKJV – Then He [Jesus] said to them, “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.” 45 And He opened their understanding, that they might comprehend the Scriptures. 

The Hebraic New Testament (Part 8)

This post is the eighth in the series of studies on the Hebraic New Testamant.

Eusebius of Caesarea, "The Father of Church History," made several references in his Church History to Apostolic writings in the Hebrew language. 

I am using Paul Maier's translation, Eusebius: The Church History, for the following quotes.  The references preceding the quotes are book.section.

3.24 – Matthew at first preached to the Hebrews, and when he planned to go to others also, he wrote his Gospel in his own native language for those he was leaving, his writings filling the gap left by his departure.

3.38 – For Paul had written to the Hebrews in their native language, and some say that the evangelist Luke, others that this same Clement translated the writing.

3.39 – Such is Papias's reference to Mark.  Of Matthew he had this to say: Matthew compiled the sayings [logia of Christ] in the Hebrew language, and each interpreted them as best he could.

4.22 – Hegesippus also describes the sects that once existed among the Jews....  He wrote much else, some of which I have already quoted, and cites the Gospel of the Hebrews, the Syriac Gospel, and especially works of Hebrew language and oral tradition, showing that he was a Hebrew convert.

5.8 – Matthew composed a written Gospel for the Hebrews in their own language.

5.10 – Bartholomew, one of the apostles, had preached to them and had left them Matthew's account in Hebrew letters, which was preserved until that time.

6.14 – The epistle to the Hebrews he attributes to Paul but says that it was written in Hebrew for Hebrews and then carefully translated by Luke for the Greeks.

6.25 – I learned by tradition that the four Gospels alone are unquestionable in the church of God.  First to be written was by Matthew, who was once a tax collector but later an apostle of Jesus Christ, who published it in Hebrew for Jewish believers.

These quotes don't provide the context— in most of them Eusebius is quoting other sources.  As I have described in earlier posts in this series, there is plenty of internal evidence within the Gospels of Matthew, Mark, Luke,  and Acts and Revelation for a Hebrew original, or at least a writer who was more comfortable with Hebrew idioms.  The references above from Eusebius are independent external evidences for Hebrew writings that are the original sources for some of the books of the New Testament.

Wikipedia has an article on the Gospel of the Hebrews.

(My wife and I are currently in the middle of packing and moving.  I will probably not be writing many posts for a while.)

I Have Earnestly Desired to Eat this Passover with You Before I Suffer

  
Today, in the Hebrew calendar, is 14th day of the month Nisan.  Until the destruction of the second temple, it was the day on which the Passover lamb was sacrificed.  "Your lamb shall be an unblemished male a year old... You shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight" (Exodus 12:5-6 NASB).

It was at this time in the Hebrew calendar that the following event took place.

Luke 22:7 NASB – Then came the first day of Unleavened Bread on which the Passover (το πασχα – to pascha – G3957 / ‏הפסח – hapesach – H6453) lamb had to be sacrificed. 8 And Jesus sent Peter and John, saying, "Go and prepare the Passover for us, so that we may eat it." 9 They said to Him, "Where do You want us to prepare it?" 10 And He said to them, "When you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house that he enters. 11 And you shall say to the owner of the house, 'The Teacher says to you, "Where is the guest room in which I may eat the Passover with My disciples? 12 And he will show you a large, furnished upper room; prepare it there." 13 And they left and found everything just as He had told them; and they prepared the Passover. 14 When the hour had come, He reclined at the table, and the apostles with Him. 15 And He said to them, "I have earnestly desired to eat this Passover with you before I suffer; 16 for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God." 17 And when He had taken a cup [the 1st cup] and given thanks, He said, "Take this and share it among yourselves; 18 for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes." 19 And when He had taken some bread and given thanks, He broke it and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me." 20 And in the same way He took the cup [the 2nd cup] after they had eaten, saying, "This cup which is poured out for you is the new covenant in My blood."

The Hebrew word for Passover is Pesach (‏פסח).  The Greek word used in the New Testament is Pascha (Πασχα).  Similar sounding names are used in many other languages: Pascha (Latin), Pascua (Spanish), Pâque (French), Pashkë (Albanian), Пасха (Bulgarian), Pasha (Croatian), Påske (Danish), pascha (Dutch), Pasqua (Italian), Pascha (Lithuanian), påske (Norwegian), páscoa (Portuguese), Пасхою (Russian), påsk (Swedish), пасха (Ukranian).  The Douay-Rheims translation uses the Pasch rather than Passover in the Luke 22:7-20 text shown above. 

Rejoice, O Gentiles, with His people!

Recently, I have been studying the chapters in Acts that are about the integration of the Gentiles into the community of the followers of Jesus.  Although there were some early questions about how this was to happen, there does not seem to be any doubt that the apostles believed that this was an essential part of their mission and that it was a fulfillment of Biblical prophecy.  Paul quoted Old Testament texts to support his conviction that Gentiles belonged in the "commonwealth of Israel" (Ephesians 2:12).  An interesting example is Romans 15:11 from which I have taken the title of this post.  

Rom 15:8 KJV – Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers [Abraham, Isaac, Jacob, Moses,...]: 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.

• Rom 15:10 Greek – Ευφρανθητε, εθνη, μετα του λαου αυτου  
• Rom 15:10 Greek transliteration – Euphranthete, ethne, meta tou laou autou  
• Rom 15:10 KJV – Rejoice, ye Gentiles, with his people
• Deut 32:43 Septuagint – ευφρανθητε, εθνη, μετα του λαου αυτου 
• Deut 32:43 Septuagint transliteration – euphranthete, ethne, meta tou laou autou
• Deut 32:43 KJV – Rejoice, O ye nations, with his people 

• Rom 15:11 Greek – Αινειτε τον Κυριον παντα τα εθνη, και επαινεσατε αυτον παντες οι λαοι 
• Rom 15:11 Greek transliteration – Aineite ton Kyrion panta ta ethne, kai epainesate auton pantes oi laoi
• Rom 15:11 KJV – Praise the Lord, all ye Gentiles; and laud him, all ye people
• Psalms 117:1 Septuagint – Αινειτε τον κυριον, παντα τα εθνη, επαινεσατε αυτον, παντες οι λαοι
• Psalms 117:1 Septuagint transliteration – Aineite ton kyrion, panta ta ethnē,
  epainesate auton, pantes oi laoi
• Psalms 117:1 KJV – O praise the LORD, all ye nations: praise him, all ye people

1 Kings 8:56 KJV – Blessed be the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant.

As I survey the Old Testament texts that describe the Gentiles joining with Israel, I am struck by the beautiful vision of unity and harmony that is portrayed— and I am dismayed at how far we are from worshiping "with His people" Israel.  I will go into some specifics in a later post, but for now I would like the texts to speak for themselves.  The rest of this post is just the Bible.

Acts 15: The Jerusalem Council

 
Acts 15:1-29 is the account of the Jerusalem Council that ruled against those who would compel the Gentile believers to be circumcised.

Acts 15:1 KJV – And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 

Was Paul against circumcision?  Apparently not since he spoke favorably of circumcision in Romans 3:2.  Notice the parallelism that Paul uses in Romans 3:1; circumcision is being used to mean the same thing as being a Jew.

Romans 3:1 Douay-Rheims – What advantage then hath the Jew, or what is the profit of circumcision? 2 Much every way. First indeed, because the words of God were committed to them.