Atzeret - Exodion

D

daqq

Well-known member
Leviticus 23:36 KJV
36 Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; [atzeret] and ye shall do no servile work therein.

Leviticus 23:36 LXX - Brenton English Translation
36 Seven days shall ye offer whole-burnt-offerings to the Lord, and the eighth-day shall be a holy convocation to you; and ye shall offer whole-burnt-offerings to the Lord: it is a time of release, [exodion] ye shall do no servile work.

Numbers 29:35 KJV
35 On the eighth day ye shall have a solemn assembly: [atzeret] ye shall do no servile work therein:

Numbers 29:35 LXX - Brenton English Translation
35 And on the eighth day there shall be to you a release: [exodion] ye shall do no servile work in it.

Is the Atzeret-Exodion of Passover Unleavened Bread the seventh or eight day?

Exodus 13:6 KJV
6 Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.

Deuteronomy 16:8 KJV
8 Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly [atzeret] to the LORD thy God: thou shalt do no work therein.

Deuteronomy 16:8 OG LXX
8 εξ ημερας φαγη αζυμα και τη ημερα τη εβδομη εξοδιον εορτη κυριω τω θεω σου ου ποιησεις εν αυτη παν εργον πλην οσα ποιηθησεται ψυχη
8 Six days you shall eat unleavened-bread, and in the day of the seven (week) shall be an exodion-release, a feast unto the LORD your God: you shall not do any work in it, save what must be done by any one.

The book of Nehemiah calls the eighth day of Sukkot-Tabernacles also the day of a custom, and ordinance, and at the same time a judgment, or decision, (which could even be understood as a judgment or decision made by the people), as well as an atzeret and an exodion, (a release), as it is called in the Torah:

Nehemiah 8:18 KJV
18 Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, [atzeret] according unto the manner [custom - mishpat].

Nehemiah 8:18 TS2009
18 And day by day, from the first day until the last day, he read from the Book of the Torah of Elohim. And they performed the festival seven days. And on the eighth day there was an assembly, [atzeret] according to the right-ruling [judgment - mishpat].

Nehemiah 8:18 HNV
18 Also day by day, from the first day to the last day, he read in the scroll of the Torah of God. They kept the feast seven days; and on the eighth day was a solemn assembly, [atzeret] according to the ordinance [mishpat].

Nehemiah 8:18 OG LXX
18 και ανεγνω εν βιβλιω νομου του θεου ημεραν εν ημερα απο της ημερας της πρωτης εως της ημερας της εσχατης και εποιησαν εορτην επτα ημερας και τη ημερα τη ογδοη εξοδιον κατα το κριμα

H4941 מִשׁפָּט mishpat (mish-pawt') n-m.
1. (properly) a verdict (favorable or unfavorable) pronounced judicially.
2. (especially) a sentence or formal decree (human or (participant's) divine law, individual or collective), including the act, the place, the suit, the crime, and the penalty.
3. (abstractly) justice, including a participant's right or privilege (statutory or customary), or even a style.
[from H8199]
KJV: + adversary, ceremony, charge, X crime, custom, desert, determination, discretion, disposing, due, fashion, form, to be judged, judgment, just(-ice, -ly), (manner of) law(-ful), manner, measure, (due) order, ordinance, right, sentence, usest, X worthy, + wrong.
Root(s): H8199

G2917 κρίμα krima (kriy'-ma) n.
a decision (the function or the effect, for or against (“crime”)).
[from G2919]
KJV: avenge, condemned, condemnation, damnation, + go to law, judgment
Root(s): G2919

Thus both the Hebrew mishpat and the Greek krima can mean a verdict, a decision, or a judgement, (even a decision of the people), and mishpat can certainly also be understood as a custom, and especially a custom based in the Torah. And if the above Nehemiah passage applies to the eighth day of Sukkot-Tabernacles, (called Shmini Atzeret), then the same would apply to the seventh day Atzeret-Exodion and final feast day of Passover Unleavened Bread.

Now therefore I ask:

John 18:39-40 HNV
39 But you have a custom, that I should release someone to you at the Pesach. Therefore do you want me to release to you the King of the Jews?"
40 Then they all shouted again, saying, "Not this man, but Bar-Abba!" Now Bar-Abba was a robber.

What day of the week of Passover Unleavened Bread is this? Is there an eighth day?
Let the arguments begin . . . :chuckle:
 
Last edited:
D

daqq

Well-known member
Epoisses said:
Daqq and his beloved Torah. You're a Gentile dude and stupid one at that!
Click to expand...

Please do not attempt to derail this thread any further or I will report you.

daqq said:
Leviticus 23:36 KJV
36 Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; [atzeret] and ye shall do no servile work therein.

Leviticus 23:36 LXX - Brenton English Translation
36 Seven days shall ye offer whole-burnt-offerings to the Lord, and the eighth-day shall be a holy convocation to you; and ye shall offer whole-burnt-offerings to the Lord: it is a time of release, [exodion] ye shall do no servile work.

Numbers 29:35 KJV
35 On the eighth day ye shall have a solemn assembly: [atzeret] ye shall do no servile work therein:

Numbers 29:35 LXX - Brenton English Translation
35 And on the eighth day there shall be to you a release: [exodion] ye shall do no servile work in it.

Is the Atzeret-Exodion of Passover Unleavened Bread the seventh or eight day?

Exodus 13:6 KJV
6 Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.

Deuteronomy 16:8 KJV
8 Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly [atzeret] to the LORD thy God: thou shalt do no work therein.

Deuteronomy 16:8 OG LXX
8 εξ ημερας φαγη αζυμα και τη ημερα τη εβδομη εξοδιον εορτη κυριω τω θεω σου ου ποιησεις εν αυτη παν εργον πλην οσα ποιηθησεται ψυχη
8 Six days you shall eat unleavened-bread, and in the day of the seven (week) shall be an exodion-release, a feast unto the LORD your God: you shall not do any work in it, save what must be done by any one.

The book of Nehemiah calls the eighth day of Sukkot-Tabernacles also the day of a custom, and ordinance, and at the same time a judgment, or decision, (which could even be understood as a judgment or decision made by the people), as well as an atzeret and an exodion, (a release), as it is called in the Torah:

Nehemiah 8:18 KJV
18 Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, [atzeret] according unto the manner [custom - mishpat].

Nehemiah 8:18 TS2009
18 And day by day, from the first day until the last day, he read from the Book of the Torah of Elohim. And they performed the festival seven days. And on the eighth day there was an assembly, [atzeret] according to the right-ruling [judgment - mishpat].

Nehemiah 8:18 HNV
18 Also day by day, from the first day to the last day, he read in the scroll of the Torah of God. They kept the feast seven days; and on the eighth day was a solemn assembly, [atzeret] according to the ordinance [mishpat].

Nehemiah 8:18 OG LXX
18 και ανεγνω εν βιβλιω νομου του θεου ημεραν εν ημερα απο της ημερας της πρωτης εως της ημερας της εσχατης και εποιησαν εορτην επτα ημερας και τη ημερα τη ογδοη εξοδιον κατα το κριμα

H4941 מִשׁפָּט mishpat (mish-pawt') n-m.
1. (properly) a verdict (favorable or unfavorable) pronounced judicially.
2. (especially) a sentence or formal decree (human or (participant's) divine law, individual or collective), including the act, the place, the suit, the crime, and the penalty.
3. (abstractly) justice, including a participant's right or privilege (statutory or customary), or even a style.
[from H8199]
KJV: + adversary, ceremony, charge, X crime, custom, desert, determination, discretion, disposing, due, fashion, form, to be judged, judgment, just(-ice, -ly), (manner of) law(-ful), manner, measure, (due) order, ordinance, right, sentence, usest, X worthy, + wrong.
Root(s): H8199

G2917 κρίμα krima (kriy'-ma) n.
a decision (the function or the effect, for or against (“crime”)).
[from G2919]
KJV: avenge, condemned, condemnation, damnation, + go to law, judgment
Root(s): G2919

Thus both the Hebrew mishpat and the Greek krima can mean a verdict, a decision, or a judgement, (even a decision of the people), and mishpat can certainly also be understood as a custom, and especially a custom based in the Torah. And if the above Nehemiah passage applies to the eighth day of Sukkot-Tabernacles, (called Shmini Atzeret), then the same would apply to the seventh day Atzeret-Exodion and final feast day of Passover Unleavened Bread.

Now therefore I ask:

John 18:39-40 HNV
39 But you have a custom, that I should release someone to you at the Pesach. Therefore do you want me to release to you the King of the Jews?"
40 Then they all shouted again, saying, "Not this man, but Bar-Abba!" Now Bar-Abba was a robber.

What day of the week of Passover Unleavened Bread is this? Is there an eighth day?
Let the arguments begin . . .
chuckle.gif
Click to expand...

Acts 12:3-4
3 And when he saw that it pleased the Yhudim, he proceeded to seize Peter also: and these were the days of Unleavened Bread.
4 And when he had taken him, he put him in prison, and delivered him over to four quaternions of soldiers to guard him; intending after (with the end of?) the Passover to bring him forth to the people.

Is it not "after" the Passover in the above? or is it rather "with-amid", (for it is a form of μετα), either way in this sense it means at the end, (yet still could mean within the time frame given by the context, which time frame context is the days of Unleavened Bread, and the Passover, which is only mentioned secondarily). However this passage seems quite clearly to concern the same day and the same custom as in the OP passages, the final day of Passover Unleavened Bread: either that or the day immediately following, which may be an eighth day, the feast day, the Azteret-Exodion, (like in the feast of Sukkot-Tabernacles). And since there are two days singled out apart from the whole "feast of Unleavened Bread" in the Torah, which two days are both also called feasts, (for the last day of Unleavened Bread is called a feast in Exodus 13:6), it is probable that both the fourteenth and the last great day of Unleavened Bread were called the Passover. Eventually the whole week became known as Passover and-or Unleavened Bread and the two terms became more or less synonymous and interchangeable just as they are to this day. But in the context above the author plainly states that it was already the days of Unleavened Bread when Peter was thrown into prison. Herod therefore had intended to bring Peter forth to the people at the same time of the custom we read about in the Gospel accounts, where Bar-Abbas was released in the custom of the release, that is, the Atzeret-Exodion, which was the last great day, the final feast day of Passover-Unleavened Bread. The question remains though: is it the seventh day or is there an eighth day Atzeret-Exodion like in the feast of Sukkot-Tabernacles? :)
 
Last edited:
D

daqq

Well-known member
Tzaddikim 44
[01] On the morrow after the Passover bnei Yisrael took up their journey, and departed from Ramses, morning come, for in that night ΙΑΩΑ struck all the firstborn of Egypt:
[02] And He executed judgment upon the elohim of Egypt, and the dead buried their dead:
[03] But of bnei Yisrael no man went out of his house until the morning, as ΙΑΩΑ had commanded.
[04] So bnei Yisrael departed out of Egypt with a high hand, tabernacle-harnessed, and took up their journey from Ramses, going forth a journey of one day in the desert to Sukkot-Tabernacles:
[05] As ΙΑΩΑ has said, so that the generations to come may know that ΙΑΩΑ made bnei Yisrael to dwell in Sukkot-Tabernacle-Booths when He brought bnei Yisrael out of Egypt.
[06] And Elohim led them not by the way of the land of the Philistim, though it was near, for Elohim said, Lest at any time the people repent when they see war, and return to Egypt.
[07] But Elohim led the people by the way into the desert to Yam Soph, that is, the Sea of the End.
[08] In the night of the sixteenth of the first Hodesh bnei Yisrael camped in Sukkot, and in the morning of the same day, they took up their journey again.
[09] And Elohim led them in the day by a pillar of cloud, to show them the way, and in the night He led them by a pillar of fire to show them the way:
[10] And the pillar of cloud failed not by day, nor did the pillar of fire fail by night, before all the people, to lead them in the way.
[11] So bnei Yisrael departed from Sukkot and journeyed one day by the pillar of cloud, and one night by the pillar of fire, and one day by the pillar of cloud.
[12] And in the night of the eighteenth of the first Hodesh bnei Yisrael came to Etham, in the extremity of the desert, and there they camped a night and a day.
[13] And ΙΑΩΑ spoke unto Moshe in that night, saying, Speak to bnei Yisrael, and let them turn back and encamp before Pi-haHiroth, the Mouth of the Gorges, between the tower of Migdol and the Sea:
[14] It is opposite Baal-Zephon, before them shall you encamp by the Sea, and Pharaoh will say to his people, Bnei Yisrael are enclosed in the land, the desert has shut them in!
[15] And I will harden the heart of Pharaoh, and he shall pursue after them: and I will be glorified over Pharaoh, and over all his host, and all the Egyptians shall know that I am ΙΑΩΑ.
[16] And so did bnei Yisrael, they took up their journey and turned back from the edge of the desert in the morning of the nineteenth of the first Hodesh:
[17] And bnei Yisrael journeyed one day by the pillar of cloud, and one night by the pillar of fire, and one day by the pillar of cloud, back to the place which ΙΑΩΑ had commanded.
[18] And it had been reported to the king of Egypt that the people had fled: for they had been gone three and a half days when it was reported, and were not yet returning:
[19] For Moshe had said by the Word of ΙΑΩΑ unto Pharaoh, Let us go out three days into the desert to keep a feast unto our Elohim.
[20] So the heart of Pharaoh was turned again, and that of his servants, against the people: and they said, What is this that we have done to let bnei Yisrael go, so that they should no more serve us?
[21] And Pharaoh yoked his chariots, and led off all his people with him, having taken also six hundred chosen chariots and all the cavalry of Egypt, and the rulers over all.
[22] And ΙΑΩΑ hardened the heart of Pharaoh king of Egypt, and of his servants, and Pharaoh pursued after bnei Yisrael which had gone forth with a high hand.
[23] And the Egyptians pursued after them, and in the fourth watch of the night of the twenty-second they found bnei Yisrael encamped by the Red Sea of Blood, Yam Suph, the Sea of the End, Yam Soph.
[24] And all the cavalry and the chariots of Pharaoh, and the horsemen, and his host, were at the place before Pi-haHiroth, the Mouth of the Gorges, over against Baal-Zephon.
[25] And with morning dawn Pharaoh drew near, and bnei Yisrael looked up and beheld the Egyptians encamped behind them, and they were greatly terrified, and bnei Yisrael cried out unto ΙΑΩΑ.
[26] And bnei Yisrael said to Moshe, Because there were no graves left in the land of Egypt, (for the Egyptians had buried all their firstborn dead), you have brought us forth to slay us in the desert?
[27] What is this you have done having brought us out of Egypt? is not this the word which we spoke to you in Egypt, saying, Let us alone that we may serve the Egyptians?
[28] It is better for us to serve the Egyptians than to die in this desert wilderness!
[29] And Moshe said to the people, Be strong and take courage, stand, and see the salvation which is from ΙΑΩΑ, which He will work for us this day!
[30] For as you have seen the Egyptians this day, you shall see them again no more forever: ΙΑΩΑ shall fight for you, and you shall hold your peace!
[31] Moreover Moshe was a meek and humble one, more than all the men upon the face of the adamah, and Moshe the man of the Elohim knelt down to beseech ΙΑΩΑ for himself and for the people.
[32] And ΙΑΩΑ said to Moshe, Why cry unto Me? Speak to bnei Yisrael that they proceed forward; and you yourself shall lift up your rod, and exalt the rod of Elohim:
[33] And stretch forth your power over the Sea, and divide it, and let bnei Yisrael enter into the midst of the Sea on the dry land, and behold, I will harden the heart of Pharaoh and of all the Egyptians:
[34] And they shall go in pursuing after them, and I will be glorified over Pharaoh, and over all his host, and over his chariots, and over his horses.
[35] And in this manner shall all the Egyptians know that I am ΙΑΩΑ, when I am glorified upon Pharaoh, and upon his chariots, and upon his horses.
[36] And the Malak of Elohim who went before the camp of bnei Yisrael removed, and went behind, and the pillar of cloud also removed from before them, and stood behind them.
[37] And the Malak of Elohim went between the camp of the Egyptians and the camp of Yisrael, and stood, and about the sixth hour there came to be darkness, and gloom, and black of night all around:
[38] And neither camp came near unto the other during all of the abbreviated nightfall.
[39] And Moshe the man of the Elohim raised up the rod of Elohim, and exalted the rod of Elohim in the sign of the ωαω, the bow of Elohim, and stretched forth the power of his hands over the Sea:
[40] And ΙΑΩΑ carried back the Sea with a strong south wind during all of the abbreviated nightfall, and made the Sea dry, and the waters were divided.
[41] And bnei Yisrael passed over under the rod of Elohim, the sign of the Y [ωαω-stake] in the hand of Moshe, the bow of Elohim coming down from above, and bnei Yisrael went into the midst of the Sea on dry land:
[42] And the waters of the Sea of the End were a wall on the right hand, and a wall on the left hand.
[43] And the Egyptians pursued and went in after them: every horse of Pharaoh and his chariots and his horsemen went into the midst of the Sea.
[44] And it came to pass in the breaking of the watch, as daylight began to return, that ΙΑΩΑ looked upon the camp of the Egyptians through the pillar of fire and the pillar of cloud: for there is darkness over all the Land in that day, three yamim of darkness, like a watch in the night.
[45] And ΙΑΩΑ confounded the host of the Egyptians, and bound up the axles of their chariots, and they drove them hard to no avail, and the Egyptians said:
[46] Let us flee from before the face of Yisrael, for ΙΑΩΑ fights for them against the Egyptians!
[47] And ΙΑΩΑ said to Moshe, Stretch forth your hand over the Sea, and let the water return back to its place, and let it cover the Egyptians, and let it come over the chariots and the riders.
[48] And Moshe stretched forth the power of his hand, the rod of Elohim, over the Sea: and the water returned to its place with the return of daylight.
[49] And the Egyptians fled the water: but ΙΑΩΑ shook off the Egyptians in the midst of the Sea.
[50] And the water returned to its place, and covered the chariots, and the riders, and all the forces of Pharaoh which had entered after them into the Sea: and there was not even one of them left.
[51] But bnei Yisrael passed over on dry land through the midst of the Red Sea, the Sea of Blood and the Sea of the End: and the water was to them a wall on the right hand, and a wall on the left hand.
[52] In this way ΙΑΩΑ delivered Yisrael in that day from the hand of the Egyptians, and Yisrael saw the Egyptians dead by the shore of the Sea:
[53] And Yisrael saw the mighty Power of the Hand of ΙΑΩΑ in the things which ΙΑΩΑ had done to the Egyptians, and the people feared ΙΑΩΑ, and believed in Elohim and Moshe His servant.
[54] In the twenty-second day of the Rishon Hodesh, that is Abib, in the Atzeret-Exodion, this great Passover deliverance of bnei Yisrael came to pass.
[55] And Moshe the man of the Elohim sang this Song of Deliverance unto Elohim:
[56] Let us sing unto ΙΑΩΑ, for He is very greatly glorified, the horse and rider He has thrown into the Sea, and He has been to me a Helper and Protector for Salvation:
[57] This is my Elohim, and I will glorify Him, the Elohim of my father, and I will exalt Him, He is ΙΑΩΑ, bringing wars to nothing, ΙΑΩΑ is His name.
[58] He has cast the chariots of Pharaoh and his host into the Sea, the chosen mounted captains, they were swallowed up in the Sea of the End:
[59] He covered them with the Sea, they sank to the depth like a stone: Your Right Hand, O Elohim, has been glorified in strength: Your Right Hand, O Elohim, has broken the enemies!
[60] And in the abundance of Your glory, You have broken the adversaries to pieces: You sent forth Your fury, it devoured them as stubble, and by the breath of Your passion the waters were parted asunder:
[61] The waters were congealed like a wall, the waves were congealed in the midst of the Sea.
[62] The enemy said, I will pursue, I will overtake, I will divide the spoils, I will satisfy my soul, I will destroy with my sword, my hand shall have dominion:
[63] You sent forth Your Spirit-Wind and the Sea covered them: they sank as lead in the mighty waters.
[64] Who is like You, ΙΑΩΑ, among the elohim? Who is like You, glorified in holiness, wondrous in glories, doing marvelous wonders: You stretched forth your Right Hand, the earth swallowed them up!
[65] With Your Tzaddik You have guided this Your people, whom You have redeemed by Your strength: You have called them into Your holy Sanctuary of Rest.
[66] The heathen heard and were terrified, pangs have seized upon the dwellers among the Philistim:
[67] Then the princes of Edom and the chiefs of the Moabites hasted, trembling took hold upon them, all the inhabitants of Kanaan melted away.
[68] Let trembling and fear fall upon them by the greatness of Your Arm: let them become as stone until Your people Passover, ΙΑΩΑ, until this Your people Passover, whom You have purchased.
[69] Bring them in, and plant them in the mountain of Your inheritance, in Your prepared habitation, which You, ΙΑΩΑ, have prepared: the Sanctuary of ΙΑΩΑ, which Your hands have made ready.
[70] ΙΑΩΑ reigns for ever and forever and ever into the ages of the ages and to Olam!
[71] For the horse of Pharaoh, with his chariots and his horsemen, went into the Sea, and ΙΑΩΑ brought upon them the waters of the Sea:
[72] But bnei Yisrael walked through on dry land in the midst of the Sea!
Tzaddikim Good Message (Gospel of the Tzaddikim)


If anyone apart from the mockers and scoffers has paid any attention elsewhere, concerning what all has been said about the shabuim yamim of Daniel the Prophet, and the evening-morning hours of the spoken Word creation in the opening creation account in Genesis, and the same hours of creation in the new creation accomplished in Meshiah at Golgotha, (and the prophetic time frames fulfilled in his earthly ministry), here is how it all seems to work out if indeed Meshiah was crucified in the Atzeret-Exodion of Pesach-Matzot, (that is, if indeed it was the eighth day).

2300-yamim.png

​
But of course one would need to understand the shabuim yamim hours of the daily oblations and prayer times which are based on the continual daily oblations written in the Torah:

sundial-of-ahaz.png
 
Last edited:
You must log in or register to reply here.
Top