PART 1 - Shavu'ot or Pentecost, the End Times, and the Last Trump ("rapture") of 1 Corinthians 15:51 and Exodus 19:13.

If you would prefer to listen to the audio presentation, it will be featured on Ancient Roads: Real Israel Talk Radio at www.cominghome.co.il/podcasts beginning June 6, 2024.

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Let’s talk about the annual celebration of the Festival of Weeks or what Yehovah refers to in Scripture as Shavu’ot or in Greek – “Pentecost.” Shavu’ot, in the Bible, presents itself as an annual festival about biblical restoration, renewal, and completion. These ideas revolve around the following models:

• A harvesting of souls performed as an ingathering and separation of wheat from tares (Matthew 13:30).

• A restoration to repair Adam’s treasonable transaction with the Tree of the Knowledge of Good but Evil in Genesis 3:6 and then passing that corruption down to all of us.

• A calling to freely become an ally and associate of King Messiah’s government administration on earth, as it is also in Shalem, the Kingdom of Heaven (Genesis 14:18 and 1 Corinthians 6:3)

• A rebuilding of Yehovah’s Government of Heaven on earth, as it is in heaven (Acts 15:16 based on Amos 9:11).

• An end of salvation through the door of summer and the start of a new component of eternal life through the door of hope (Romans 8:25 and Matthew 24:33)

• A bodily transformation through a promised resurrection on the Last Day (John 6:40 and Romans 8:23)

Let’s get started by showing some of the New Covenant references to the paradigm of Shavu’ot:

• Matthew 13:24-30 (Parable of the wheat and tares). Let both grow together until the harvest, and at the time of harvest, I will say to the reapers, “First gather together the tares and bind them in bundles to burn them, but gather the wheat into my storehouse.”

• Matthew 24:32-33 (Resurrection and the door of summer). Now, learn this parable from the fig tree: When its branch has already become tender and puts forth leaves, you know that summer is near. So, you also, when you see all these, know that he is near—at the doors!

• Luke 14:13-14 (Theme of the Last Day resurrection). But when you give a feast, invite poor, maimed, lame, blind. And you will be blessed because they cannot repay you; for you shall be repaid at the resurrection of the Tzadokim (the “Just Ones”)

• John 11:24-25. (The Resurrection of Lazarus). “I am the resurrection and the life. He who believes in Me, though he may die, he shall live.”

• Acts 1:6. (Theme of kingdom restoration). “Master, will you at this time restore the Kingdom to Israel?”

• Acts 2:1 (The 15th day of the 3rd month). When the Day of Shavu’ot (Pentecost) had fully come, they were all with one accord in one place.

• Acts 20:16 (A travel journey of Paul). For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for he was hurrying to be at Jerusalem, if possible, on the Day of Shavu’ot(Pentecost).

• 1 Corinthians 16:8-9. (Ministry of Paul in Asia Minor). But I will tarry in Ephesus until Shavu’ot(Pentecost). For a great and effective door has opened to me, and there are many adversaries.

• Hebrews 11:39-40 (Theme of faith and the Last Day resurrection). And all these, having obtained a good testimony through faith, did not receive the promise, God having provided something better for us, that they should not be made complete apart from us.

• 1 Peter 1:3-4 (Theme of rebirth and renewal). Blessed be the God and Father of our Master Yeshua HaMashiach, who according to His abundant mercy has birthed us again to a living hope through the resurrection of Yeshua the Messiah from the dead, to an inheritance incorruptible and undefiled and that does not fade away, reserved in Heaven for you.

THE BIBLICAL BASIS OF SHAVU’OT ON THE 15TH OF THE 3rd HEBREW MONTH

The New Covenant beautifully weaves rich themes of Shavu’ot into the fabric of its many texts and narratives. Shavu’ot is a Hebrew term that means “weeks,” referring to a count of 7 Sabbaths and 50 days beginning with the 26th Day of the first Hebrew month after the biblical festivals of Passover and Unleavened Bread.

The biblical priest-interpreters of the Torah identified the 15th Day of the 3rd chodesh or month as when we should observe Shavu’ot. That day always falls on the 1st day of the week; that is, what the world culturally refers to as “Sunday.” The paradigm beginning from the 26th of the 1st month (based on Exodus 12:2) and concluding on the 15th of the 3rd month was (and remains as) the original design of Yehovah, at least, according to the priests of the House of Tzadok from the Aaronic line (see Exodus 28:43 and Ezekiel 44:23-24).

During the mid to late second temple period, the Hashmonaim or the Hasmoneans, which was a line of corrupt religious frontrunners as well as self-appointed priest-kings, all Zadokite authority was interrupted, usurped, and replaced by new religious sects referred to as the P’rushim and the Tzadokim; in English, the Pharisees and the Sadducees. These sects among the Judeans made many changes to Yehovah’s biblical calendar (see Daniel 7:25). This said, let’s revisit the original calendar and the themes of Shavu’ot in

Leviticus 23:10-14. Speak to the sons of Israel, and say to them: When you come into the land which I give to you and reap its harvest, then you shall bring a sheaf of the first fruits of your harvest to the priest. He shall wave the sheaf before Yehovah to be accepted on your behalf; on the day after the Sabbath, the priest shall wave him. Thus, all of you shall do on that day, when you wave the sheaf, a male lamb of the first year, without blemish, as burnt offering to Yehovah. His grain is two-tenths of fine flour mixed with oil, made by fire to Yehovah, for a sweet aroma, and his drink of wine, one-quarter of a hin. You shall eat neither bread nor parched grain nor fresh grain until the same day that you come close with your offering to your God, a statute forever throughout your generations in all your dwellings.

ENGLISH TERMINOLOGY TRANSLATED BACK TO THEIR HEBREW CONNOTATIONS

• Reap its Harvest: From katzir, a cutting of the harvest

• Sheaf: From omer, a dry measurement of grain

• First fruits: From reisheet katzir, to bring in or gather in a harvest of first or early ripe grain

• Without blemish: From tamim, to be perfect or complete

• Wave: From t’nufah, to uplift, elevate, and quickly move to and fro

• Offering: From korban, to draw near or close

• Grain: From minchah, a gift

• Burnt offering: From olah, to go up, to ascend

• Fine flour: From solet, finely sifted wheat

• On that same day: From etzem – a bone, which is the very essence or core of something

This is quite meaningful because the narrative contains significant Messianic prophecy. Let’s break it down into individual verses so I can show you why I am saying this.

LEVITICUS 23:10

Leviticus 23:10. Speak to the sons of Israel, and say to them: When you come into the land which I give to you, and reap its harvest then you shall bring a sheaf of the first fruits of your harvest to the priest.

From the overall context, this concerns an initial cutting of the mincha (a gift of grain) from the land. This is a sheaf of wheat and NOT a sheaf of barley because in verse 13, the text says to make fine flour from the sheaf, which must be wheat flour because this flour is referred to as solet in Hebrew. This is confirmed in Leviticus 2:1-16, which begins with

Leviticus 2:1. When anyone offers a korban mincha (a grain gift) to Yehovah, his offering shall be of solet (fine flour).

From the cutting of the wheat, the command identifies that this is reisheet katzir in Hebrew, an initial first cut from the harvest, which must be a sheaf (Hebrew: omer) of the first fruits of the harvest. Therefore, the instruction is to draw near or draw close to Yehovah through a first cutting of the harvest, which must be an omer or sheaf of grain (mincha in Hebrew) turned into solet or fine wheat flour. The prophetic implication appears unmistakable to me that Yeshua refers to himself and what is produced following his resurrection. Look here in

John 12:24-25. Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, he remains alone; but if he dies, he produces much grain. He who loves his life will lose it, and he who hates his life in this world will safeguard it for eternal life.

And also, look here in

John 20:21-22 (after Yeshua’s resurrection). So, Yeshua said to them again, “Peace to you! As the Father has sent Me, I also send you.” And when He had said this, He breathed on them, and said to them, “Receive the Holy Spirit.”

Ephesians 1:13-14. In Him you also trusted, after you heard the Word of Truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee (downpayment) of our inheritance until the redemption of the purchased possession, to the praise of His glory.

Romans 8:23. We also who have the first fruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.

Notice how Sha’ul or Paul links the omer or sheaf of the first cutting of the harvest in Leviticus 23:10 to the guarantee or down payment of the first fruits gift of the Spirit. Then he glues these themes together with the Last Day resurrection that he calls the redemption of the purchased possession. Make no mistake about it. This appears to be about the themes of Pentecost or the Festival of Shavuot.

Let’s continue…

LEVITICUS 23:11

Leviticus 23:11. He shall wave the omer (sheaf) before Yehovah, to be accepted on your behalf; on the day after the Sabbath the priest shall wave him.

From the overall context here, the designated cohen or priest must wave; that is, elevate and raise up before Yehovah, an omer or sheaf of what is called the first fruits (Heb: bikkurim) from the first cutting of the harvest of the land. This takes place on the morning following the Sabbath. But what Sabbath is this referring to?

The priests of the House of Tzadok among ancient biblical Israel taught that this refers to the “next morning after the Sabbath” and is exclusive to the 26th of the 1st month, which is 10 days after the start of Chag HaMatza or the Festival of Unleavened Bread. Historically, we know the sect of the Judean Pharisees changed the timing of this law from Leviticus 23:11 so that their waving corresponded to the next day after the 15th of the 1st month. In other words, they interpreted “the next morning after the Sabbath” as referring to the 16th of the month. But, for the priests of the House of Tzadok, the entitlement and right to interpret the texts of the Torah belonged exclusively to them. Thus, their interpretation of the texts meant that the waving of the omer or sheaf cut from the first fruits of the harvest must be done on the 26th of the 1st month, which is a full week after the conclusion of the festival of Unleavened Bread. This helps us to make sense of the chronology of Yeshua’s resurrection, meaning his resurrection was on the weekly Sabbath of the 18th day of the 1st month on the calendar of the House of Tzadok. Then, according to the gospel of Yochanan or John, he appeared to his disciples 8 days later, on the 26th, which was Day 1 of 50 days in the count of the omer or what is called the Wave-Sheaf of Leviticus 23:11. Let’s read about the timing of the narrative event here in

John 20:26-29. And after eight days His disciples were again inside, and Thomas with them. Yeshua came, the doors being shut, and stood in the midst, and said, “Peace to you!” Then He said to Thomas, “Reach your finger here, and look at My hands; and reach your hand, and put into My side. Do not be unbelieving, but believing.” And Thomas answered and said to Him, “Adonee v’ Elohai (My Master and My Elohim!” Yeshua said to him, “Thomas, because you have seen Me, you have believed. Blessed, those who have not seen and have believed.”

This appears to legitimize Leviticus 23:11 and the authority of the priests in the House of Tzadok (I will have to explain this at another time). Furthermore, when Thomas said to Yeshua, “Adonee v’ Elohai (My Master and My Elohim!) I strongly suspect that the exclamation is theologically linked to the infamous King-Priest Malki-Tzedek from the Kingdom of Shalem, according to Genesis 14:18. Interestingly, one additional legitimization of the 26th day of the 1st month comes from Luke, who wrote Acts 20:6. Luke speaks rather directly about raising up the gift of the new grain from the wave-sheaf. Here is the timing of the story:

Acts 20:6. But we sailed away from Philippi after the Days of Unleavened Bread, and in five days joined them at Troas, where we stayed seven days

We know from Hebrew scripture that Unleavened Bread is always from the 15th to the 21st of the 1st month. In Acts 20:6, Paul and his ministry companions left Philippi on the 22nd of the month and joined their community of believers in Troas in five days’ time to celebrate Day 1 of the 50-day count of the Wave-Sheaf omer on the 26th of that same month. This was the day after the weekly Sabbath of the 25th, which will always be a weekly Sabbath of the 1st month of every year, at least, according to the priest-interpreters of the House of Tzadok.

LEVITICUS 23:12

 

Once more, keep in mind that Hebrew scripture is not primarily a retelling of Israelite history. It is first a prophetic message, and Leviticus 23:12 is part of that component of Messianic prophecy addressing the Festival of Shavu’ot.

Leviticus 23:12. Thus, all of you shall do on that day, when you wave the sheaf, a male lamb of the first year, without blemish, as burnt offering to Yehovah.

Look here at the terminology used in the passage:

• Wave: from t’nufah, to uplift, elevate, and raise something while quickly moving the hands to and fro

• Sheaf: from omer, a dry measurement of grain.

• Lamb: from keves, a male lamb of the first year

• First year: from reisheet shanah, 52 weeks for a festival year by the priests of the House of Tzadok

• Without blemish: from tamim, to be perfect or complete

• Burnt Offering: from olah, that which ascends or goes up

Can you see the prophetic Messianic metaphors or shadows? All of them appear to relate to the reality of Yeshua, the King-Priest Melki-Tzedek, which is teaching from

Genesis 14:18. Then Melchi-Tzedek King of Shalem brought out bread and wine; he was the Priest of El Elyon (“God, Most High”)

Hebrews 6:20. …where the forerunner has entered for us, Yeshua, having become High Priest forever according to the order of Melchizedek

Hebrews 7:25. Therefore, He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.

Concerning Yeshua, remember what he said and how he performed the work of his ministry over 52 weeks on the calendar belonging to the priests of the House of Tzadok. Here is what Yeshua said:

John 12:32. And I, if I am lifted up from the earth, will draw near all to Myself.

·      He is t’nufah, one being lifted up and waved

·      He is omer, the sheaf and first fruits “wheat grain” of the harvest

·      He is korban, one who is a gift and who draws near all unto himself. 

·      He is keves, a male lamb of one year

·      He is tamim, perfect without blemish

·      He is olah, a going-up or ascending offering, as he returns to his King-Priest throne

This is all talk of the prophetic Festival of Shavu’ot and its shadow language, which points us toward Pentecost or Shavu’ot in its Kingdom of Heaven reality.

LEVITICUS 23:13

Leviticus 23:13. His grain is two-tenths of fine flour mixed with oil, made by fire to Yehovah, for a sweet aroma; and his drink of wine, one-quarter of a hin.

Here, the operative words are:

Grain: from minchah, a gift, elevated or raised up and waved

Fine flour: from solet, finely-sifted wheat grain

Oil: from shemen hamishcha = שֶׁ֣מֶן הַמִּשְׁחָ֔ה, oil for priestly anointing and Messianic smearing

What strikes me is that this is done by a cohen on earth who waves a sheaf (omer) of wheat grain (a gift) reserved as a special event for the 26th of the 1st month. It is the imagery of a grain gift acknowledged and received from above. It is a gift linked to early ripened wheat grain mixed with anointing oil to legitimize a special Mashiach type to fulfill a Messianic ministry. Again, this is all talk of Shavu’ot, even as we remember Yeshua’s hint at the harvest of Shavu’ot when he said to his disciples in

John 4:34-35. My bread (food) is to do the will of Him who sent Me and to finish His work. Do you not say, ‘There are still four months, then comes the harvest’? Behold, I say to you, lift up your eyes and look at the fields, for they are already white for harvest!

LEVITICUS 23:14

Leviticus 23:14. You shall eat neither bread nor parched grain nor fresh grain until the same day that you all brought an offering to your God; a statute forever throughout your generations in all your dwellings

The operative phrase derived from Hebrew is “until the same day” that you draw near (or close) to your God.” It is evident from this statement that there is a hint to drawing near to Yehovah for the harvest of Shavu’ot. The terminology is unmistakable because, in Hebrew, the phrase, “until the same day” is derived from the Hebrew word etzem. The root giving us etzem also gives us words like a tree, a bone, and ideas that express the very depth of the essence, core, or kernel of something. Look here at this in

Exodus 24:9-10. Then Moses went up, also Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and they saw the God of Israel. And under His feet as it were a paved work of sapphire, and he was like the “eztem” of the Heavens in his perfection (purity).

Typically, most English translations of Leviticus 23:14 give us the idea of a VERY specific day (with an emphasis on the word ‘VERY,’ meaning this is not about some random day of the year). Of course, there is nothing wrong with proclaiming a specific day in the biblical calendar to draw near to Yehovah. However, there is still a deeper and more significant reason for using “etzem.” In my reading, the prophetic grammar strongly suggests the following from

Leviticus 23:21. And all of you are being called IN THE EZTEM OF HER (IN THE VERY ESSENCE OR CORE OF HER POWER), a set-apart proclamation to all of you TODAY, THIS VERY DAY.

Ah! This IS Shavu’ot, and this appears to be reflected through His giving of the gift of the Spirit (the Holy Spirit) to us in

Ephesians 1:13-14. In Him you also trusted, after you heard the Word of Truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee (downpayment or earnest) of our inheritance until the redemption of the purchased possession, to the praise of His glory.

This reflects the gift of Yehovah’s Spirit given to us, the essence of our salvation, because according to the feminine grammar, SHE is the one who seals us with ownership belonging to Yehovah. Furthermore, SHE is given to us as a downpayment (often translated as “a guarantee”) of our inheritance. In other words, we initially received a gift of the first fruits of the Spirit belonging to the Shavu’ot harvest resurrection, which is the redemption of the purchased possession. Yes, there is more to come, so Sha’ul or Paul writes in

Philippians 3:13-14. Brethren, I do not count myself to have apprehended; but one thing, forgetting those matters which are behind and reaching forward to those matters which are ahead, I press toward the goal for the prize of the upward call of Elohim in Messiah Yeshua.

Noticeably, this is all Shavu’ot resurrection terminology because our calling is done BY and IN, the flowing and moving etzem or the very essence of the Spirit’s Power of the resurrection. The Spirit of Yehovah will be sent to gather in Yehovah’s redeemed people from the four corners of the earth at the resurrection on the Last Day. Then we will hear a voice like a trumpet from the Heavens and hopefully respond! This is what the Exodus 19 and 20 narratives are all about. And this is what has also been prophetically revealed to us in

Revelation 4:1. After these things I looked, and behold, a door (a theme of Shavu’ot) open in Heaven. And the first voice which I heard like a trumpet speaking with me, saying, “Come up here, and I will show you things which must take place after this.”

All this might very well give us the basis as to why Yeshua said to the first-century Rabbinic leader and scholar Nicodemus in

John 3:5-7. …Most assuredly, I say to you, unless one is born of water (Hebrew: mayim, a metaphor of heaven) and the Spirit (the feminine attribute of Yehovah making the Last-Day resurrection a reality), he cannot enter the Kingdom of Elohim. That which is born of the flesh is flesh (referencing Genesis 3:19), and that which is born of the Spirit is Spirit (reflecting John 11:25). Do not marvel that I said to you, ‘You must be born from above.’

It's a good explanation of why Sha’ul or Paul wrote in

Galatians 4:26. ...the Jerusalem above is free, who is the mother of us all.

Therefore, it should not be of any surprise to us why Yeshua would say to Nicodemus in

John 3:8. The wind (Heb: Ruach or Spirit) blows where she desires, and you hear the sound of her, but cannot tell where she comes from and where she goes. So is everyone who is born of her – the Spirit (“wind” or “breath” of Yehovah).

This is what happened at Shavu’ot! Within this context, let’s now jump a couple of verses forward and look at Leviticus 23:17-18. Typically, this is how the text reads through English translation:

Leviticus 23:17-18. You shall bring from your dwellings two wave loaves of two-tenths of an ephah. They shall be of fine flour; they shall be baked with leaven. They are the first fruits to Yehovah. And you shall offer with the bread seven lambs of the first year, without blemish, one young bull, and two rams. They shall be a burnt offering to Yehovah, with their grain offering and their drink offerings, an offering made by fire for a sweet aroma to Yehovah.

Permit me to paraphrase the text for us as I might seem to understand the essence of it in the original Hebrew scripture. Let’s start with

Leviticus 23:16. …then all of you shall draw near – new grain (Heb: minchah) towards Yehovah.

The command to draw near or draw close then continues within

Leviticus 23:17. From all of your dwellings, all of you shall be gathered in THROUGH HIM – THE BREAD. A WAVING OF TWO… שְׁ֚תַּיִם תְּנוּפָ֗ה (Hebrew: t’nufah shtyi’m). They shall be of solet; they shall be baked with leaven; a first cutting of the harvest to Yehovah.

Shavu’ot (Hebrew) or Pentecost (Greek) is about drawing near or drawing close to Yehovah IN, ON, or WITH minchah – the gift of the Spirit, freely given to us, which is demonstrated through the new grain harvest of Shavu’ot. This reflects many New Covenant declarations that are made to this conclusion:

Matthew 7:7-11. Ask, and he will be given to you; seek, and you will find; knock, and he will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks he will be opened. Or what man is there among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will he give him a serpent?  If you then, being evil (fallen in your human condition), know how to give good gifts to your children, how much more will your Father who is in heaven give good to those who ask Him!

Acts 2:38-39 (a Message to those who came for Shavu’ot). Then Peter said to them, Repent, and let every one of you be immersed in the Name of Yeshua the Messiah for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your sons, and to all who are afar off, as many as Yehovah our God will call (or in Shavu’ot terminology, “draw near”).

Acts 11:17 (A message to all non-Israelites). If therefore God gave them the same gift as He gave us when we believed on The Master Yeshua the Messiah, who was I that I could withstand God?”

Then, the teaching from Leviticus 23:18 is presented:

Leviticus 23:18. And all of you shall draw near IN, ON, or WITH THE BREAD, PERFECT (literally in Hebrew: A SEVEN) AMONG THE LAMBS.

This looks to be a follow-up that clarifies a shadowed message but, in reality, one that fulfills the teaching component of Shavu’ot: that this is a festival about drawing near to Yehovah IN, ON, WITH, and THROUGH THE BREAD who is to us, a PERFECT SEVEN – in Hebrew שבע shev’ah – among the lambs. Therefore, we exalt and elevate Messiah, acknowledging that we are His friends, likened to the gift of new grain on the third day of the revelation of Messiah on Shavu’ot. This is resurrection talk! From Yeshua, we learn this:

John 12:24-25. Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, he remains alone; but if he dies, he produces much grain. He who loves his life will lose it, and he who hates his life in this world will safeguard it for eternal life.

The New Covenant metaphor about the gift of the Spirit is played out through Yehovah’s free gift to us: new grain. We learn that the gift is wheat, or in Hebrew, solet, and with his gift, we acknowledge being received or accepted by Him, who was the first cutting referred to as the first fruits of Shavu’ot. What is required by receiving this gift? Only trusting faith and then bake it with leaven, wave it, and elevate it in front of Yehovah because this is new, not old grain. In other words, the gift is Torah renewal! We are not of the leaven of old grain and old Torah that Yeshua spoke about to his disciples, saying in

Matthew 16:11-12. How is it you do not understand that I did not speak to you concerning bread? — but to beware of the leaven of the Pharisees and Sadducees. Then they understood that He did not tell them to beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees.

Now we can understand why we are not permitted to eat from the gift of the new grain (that is, Torah renewed) until we are cleansed from eating the old grain that Sha’ul speaks about in

1 Corinthians 5:7-8. Therefore, purge out the old leaven, that you may be a new lump, since you truly are unleavened (“de-leavened” from the old grain). For indeed Messiah, our Passover, was slaughtered for us. Therefore, let us safeguard the Feast, not with old leaven (old grain) nor with the leaven of malice and wickedness, but with the Unleavened (de-leavened fresh new grain) of sincerity and truth.

Still, I must answer the question, what does this term שְׁ֚תַּיִם תְּנוּפָ֗ה – t’nufah shtyi’m – “a waving of two” mean in Leviticus 23:17? And why is the gift of the new grain linked to THE BREAD in Leviticus 23:18?

In academics, it can be read in several different ways. But I’m thinking spiritually and prophetically, outside the box. So, how might I see this in its spiritual, prophetic context? We know that our Eternal Redeemer Yeshua said the following in

John 6:41. “I am THE BREAD which came down from Heaven.”

And…

John 6:48. I am THE BREAD of lives (Hebrew: plural for physical life and resurrection life).

The paradigm seems clear enough that Yeshua, the Messiah, is prophetically linked to THE BREAD. And it seems clear enough that Yeshua, the Messiah, is prophetically linked to THE PERFECT, UNBLEMISHED LAMB because both are linked to the WAVED (elevated, raised up) GIFT of the SPIRIT. Here is Yeshua’s statement on this outcome:

John 15:26-27. But when the Helper comes (see the feminine attribute of Yehovah in Genesis 2:20), whom I shall send to you from the Father, the Spirit of the Truth who proceeds from the Father, SHE will testify of Me. And you also will bear witness, because you have been with Me from the beginning (from Genesis).

Might this be the answer to the question, what does שְׁ֚תַּיִם תְּנוּפָ֗ה – t’nufah shtyi’m – “a waving of two” mean in Leviticus 23:17? Might it be this, at least, prophetically, as to what happens on the Last Day Resurrection, which I think will take place on Shavu’ot to mirror that of Exodus 19 (first Trump vs. the last Trump)?

1)    WAVING NUMBER 1 – The Spirit of Yehovah testifies to The Truth in us.

2)   WAVING NUMBER 2 – The Redeemed Body of Yehovah will testify to The Truth in the Spirit of Messiah.

Is this not what Yeshua prayed about to the Father?

John 17:20-23. I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. And the glory which You gave Me I have given them, that they may be one just as We are one: I in them, and You in Me; that they may be made tamim (perfect) in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.

The WAVE-SHEAF of the harvest, according to the priestly calendar of the House of Tzadok, is THE FIRST WAVING on the 26th of the 1st month, referred to as reisheet katzir. Think of this as the FIRSTFRUITS of the harvest, faithfully represented through a downpayment – an earnest gift of the Spirit, again as Sha’ul said in

Ephesians 1:13-14. …you were sealed with the Holy Spirit of promise, who is the downpayment (guarantee) of our inheritance until the redemption (the resurrection) of the purchased possession, to the praise of His glory.

Later, on Day 50 in the count of the omer – 7 Sabbaths and 50 days of the wave-sheaf, we should expect the SECOND WAVING to come on Shavu’ot, the Last Day resurrection, a promise from Yeshua.

John 6:40. And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up (WAVE HIM) at the Last Day.

Introduced into the testimony of these TWO WAVINGS with THE BREAD and THE LAMB of one year, we possess TWO ACKNOWLEDGEMENTS of Yehovah’s new grain gift; that is, TWO WITNESSES in The Truth:

1)    We – who are in and with the Spirit that raised Messiah from the dead on His Third Day (see Mark 9:31). 

2)    The Spirit – who is in and with Us who will raise us from the dead, in Messiah, on Our Third Day (see Hosea 6:1-2). 

There is more to this, and I think we should come back and have a further look into more about Shavu’ot and the restoration themes of the Last Day and Third Day Resurrections of Yeshua on his third day and our third day), which is yet to come. Of course, I realize this is a bit difficult for us to wrap our heads around because we lack the experience of it all. But the ancients of our faith knew the concept well and waited for it. This is the basis for what is written in

Hebrews 11:39-40. And all these, having obtained a good testimony through faith, did not receive the promise (of the Last Day Resurrection). God having provided something better for us, that they should not be made perfect (a term of Shavu’ot) apart from us.

So, they all went to sleep without experiencing the promise, knowing they would all rise in the Last Day resurrection.  Our lack of experience in the matter does not negate the truth that it WILL HAPPEN, even if we cannot fully understand or appreciate it. When will this happen? It is a question for another time.

Because life is going to get challenging for all of us as we are experiencing the signs of the times, I want to encourage all of us with this one closing thought of importance.

It is NOT how we begin our faith journey. It’s how we end it.

This IS what Yeshua said in

Matthew 24:13. But he who endures to the end shall be saved (a wordplay on the Hebrew or “end” and for “summer.” Summer always begins with the Festival of Shavu’ot).

Avi ben Mordechai