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From: Eddie Chumney
To:      heb_roots_chr@hebroots.org
Subject:  Feast of Shavuot - 7 Festivals Book

                                  From the book
               (THE SEVEN FESTIVALS OF THE MESSIAH)
                                          by
                                 Eddie Chumney

        http://www.geocities.com/Heartland/2175/chap6.html

                        Cost is $12 postage paid


                THE FEAST OF PENTECOST (SHAVUOT)

      And you shall celebrate the Feast of Weeks, that is, the first
      fruits of the wheat harvest... (Exodus [Shemot] 34:22 NAS).

      You shall count seven weeks for yourself; you shall begin to
count seven weeks from the time you begin to put the
sickle to the standing grain. Then you shall celebrate the Feast of
Weeks to the Lord your God with a tribute of a freewill offering of
your hand, which you shall give just as the Lord your God blesses you
(Deuteronomy [Devarim] 16:9-10 NAS).


                  THE OMER: COUNTDOWN TO SINAI

      The period called "the omer" begins the day following the
(weekly) sabbath during Passover (Pesach) and continues until
Shavuot (Pentecost). The Torah commanded that seven weeks be counted
from the time of the offering of the omer, as it says:

      You shall also count for yourselves from the day after the
sabbath, from the day when you brought in the sheaf of
the wave offering; there shall be seven complete [temimot] sabbaths.
You shall count fifty days to the day after the seventh sabbath; then
you shall present a new grain offering to the Lord. You shall bring in
from your dwelling places two loaves of bread for a wave offering....
On this same day you shall make a proclamation as well; you are to
have a holy convocation. You shall do no laborious work. It is to be a
perpetual statute in all your dwelling places throughout your
generations (Leviticus [Vayikra] 23:15-17,21 NAS).

      Because of this ritual of counting, the period between Passover
(Pesach) and Pentecost (Shavuot) came to be known as
the omer. In fact, Shavuot does not have a fixed calendar date in the
Bible, but rather falls on the day after the completion of the omer
count -- that is, the fiftieth day after the omer offering is brought.


              THE CEREMONY OF COUNTING THE OMER

      A sharp controversy existed between the rabbis and a variety of
Jewish sects over the interpretation of the words "the day
after the sabbath" in the verse commanding the counting of the omer.
According to the rabbis, the sabbath refers not to the weekly sabbath,
but rather to the first festival day of the Passover (Pesach). [This
is Nisan 15, the first day of Unleavened Bread, which (G-d designated
to be a high sabbath (shabbaton). Because of this, the counting of the
omer traditionally begins from Nisan 15.] Various groups, beginning
with the first-century Sadducees and continuing with the Karaites of
the early Middle Ages, interpreted the word sabbath to mean the weekly
sabbath during the Passover (Pesach) season. The implication of this
interpretation is that Shavuot (Pentecost), which falls on the day
after the omer count of 49 days, would always occur on a Sunday. [By
understanding the resurrection of Yeshua, whom we saw as the First
Fruits (Bikkurim) of the barley harvest in the previous chapter, we
can see from this instance that the Sadducees' interpretation was
correct even though most of their doctrine was not biblical (Acts
23:8).] Before the counting of the omer, this blessing is recited:
"Praised are You, L-rd our G-d, Ruler of the Universe who has
sanctified us with His commandments, commanding us to count the omer."
This is followed by the count for the day: "Today is the first day of
the omer." Weeks are counted as well. For example: "Today is the
seventeenth day of the omer, which equals two weeks and three days of
the omer." This counting is done at night, as the new day begins at
sundown, (6:00 p.m.). Some people recite Psalm (Tehillim) 67 after the
counting, since it consists of seven verses and a total of 49 words in
Hebrew.


  THE HISTORICAL UNDERSTANDING OF PENTECOST (SHAVUOT)

      In the third month after the Jews left Egypt (Mitzrayim), they
arrived in the Sinai desert and camped opposite Mount
Sinai. Moses (Moshe) was then told by G-d to gather the Israelites
together to receive the Torah (Exodus [Shemot] 19:1-8 NAS). The
Israelites answered, "All that the Lord has spoken we will do!" In
Hebrew, it is Na'aseh V'Nishmah, which means, "We agree to do even
before we have listened."

      Moses (Moshe) then gave the Jews two days to cleanse themselves,
wash their clothes, and prepare to receive the Torah
on the third day. At the same time, Moses (Moshe) told them not to
come too near Mount Sinai. From early morning, dense clouds covered
the peak of the mountain. Thunder and lightning were frequently seen
and heard. The sound of the shofar (ram's horn) came very strong, and
the top of the mountain was enveloped in fire and smoke. The
Israelites at the foot of Mount Sinai stood in great awe (Exodus
[Shemot] 19:9-19). Moses (Moshe) then went up alone on the mountain,
and as he neared the top, a mighty voice announced the Ten
Commandments (Exodus [Shemot] 19:20-25; 20:1-21).



                   LATER DEVELOPMENT OF THE HOLIDAY

      Pentecost (Shavuot) traditionally has been seen in different
ways. One is to see it as the concluding piece of the Passover
(Pesach) season. The other is to see it as an independent festival.
Because Pentecost (Shavuot) celebrates the revelation of G-d at Mount
Sinai, Pentecost (Shavout) would seem to be of a clearly independent
nature. It is, after all, counted as one of the three pilgrimage
festivals (Deuteronomy [Devarim] 16:16). Yet, beginning with the
Targum (the Aramaic translation of the Scriptures from the second
century of the Christian Era or Common Era (C.E.), known more commonly
as A.D.), Pentecost (Shavuot) is referred to in the rabbinic tradition
as Atzeret. The word atzeret in Hebrew means "conclusion." The word
atzeret is used in the Bible with the festival Shemini Atzeret
(Numbers [Bamidbar] 29:35) and seems to mean "remain with Me [G-d]
another day." There is a sense, therefore, that atzeret is the final
part or completion of a festival. Therefore, Shavuot (Pentecost) is
seen as the conclusion to the Passover (Pesach) season. One strong
connection between Passover (Pesach) and Shavuot (Pentecost) is the
counting of the omer serving as a chain that links the two festivals.

SPIRITUAL APPLICATION (Halacha):
Because Shavuot (Pentecost) culminates with the counting of the omer
for 50 days (which should be done the day following the weekly
sabbath during Passover [Pesach]), Shavuot (Pentecost) is called the Atzeret or
conclusion to Passover (Pesach). Spiritually speaking (halacha), the
believers in the Messiah Yeshua are on a journey out of Egypt (a type
of the world's system and its evil ways) in the wilderness (of life),
awaiting our time to meet G-d face to face on Mount Sinai (Exodus
[Shemot] 3:12). There at Mount Sinai (spiritually), G-d will forever
reveal Himself to us in a new and greater way. For all believers in
the Messiah Yeshua, the Torah that was given at Mount Sinai represents
the Word of G-d, the entire Bible. The believer in Yeshua spiritually
experiences Shavuot (Pentecost) when the Holy Spirit of G-d (Ruach
HaKodesh) reveals the Word of G-d to him in a deeper and more powerful
way, and his understanding and desire for the Bible increases
accordingly.


                    THEMES OF SHAVUOT (PENTECOST)

New Revelation

      One theme of Shavuot (Pentecost) is a new revelation of G-d's
will (Leviticus [Vayikra] 23:15-16,21). Two notable
historical events happened on this day.

   1. The giving of the Ten Commandments or the Torah.

     It should be noted here that the Hebrew word Torah, commonly
     translated as "law" in English, does not mean "law," but
     "instruction or teaching" in the Hebrew language. By
     understanding the meaning of the Hebrew word Torah, we can see
     that the Torah was never intended, nor should it ever be
     understood by non-Jewish people, to mean a code of do's and
     don'ts. Rather, it should be seen as G-d's instruction and
     teaching to us so we can understand Him better.

     Israel came to Mount Sinai on the third day of the third month
     (Exodus [Shemot] 19:1). The L-rd visited the people three days
     later (Exodus [Shemot] 19:10-17). Therefore, the Torah was given
     by G-d in the third month of the biblical religious calendar,
     which is the month of Sivan, on the sixth day of this month. This
     day is exactly 50 days from the crossing of the Red Sea.

     Shavuot (Pentecost) is called the season of the giving of the
     Torah (Z'man Matan Toraseinu) in Hebrew because this is the
     literal day that G-d revealed Himself to the people of Israel as
     they stood at the base of Mount Sinai.

   2. The giving of the Holy Spirit (Ruach HaKodesh) by G-d.

     Yeshua was resurrected on the Feast of First Fruits (Bikkurim),
     as was seen in the previous chapter. Fifty days after the
     resurrection of Yeshua, the Holy Spirit (Ruach HaKodesh) came to
     dwell in the hearts and lives of all the believers in Yeshua
     (Acts 1:8; 2:1-18; Luke 24:49; Joel 2:28-29; Exodus [Shemot]
     19:16; Isaiah [Yeshayahu] 44:3; Deuteronomy [Devarim] 16:5-6,16;
     2 Kings 21:4).


                    At this point, let's make a comparison.


Shavuot in the Tanach (Ex 19) Shavuot in the Brit Hadashah(Jer
31:31-33)

- The fiftieth day                                       - The fiftieth day

- Commandments of G-d written        - Commandments of G-d written
  on tablets of stone (Exodus 24:12)   on our hearts (Jer 31:33;
                                                                    Psalm 40:8; 37:31; Is 51:7;
                                                                   Ezekiel 11:19-20; 36:22-27;
                                                                   2 Cor 3:3; Hebrews 8:10)

- Written by the finger of G-d       - Written by the Spirit of
  (Exodus 31:18)                               G-d (2 Corinthians 3:3;Hebrews 8:10)

- 3,000 slain (Exodus 32:1-8,26-28)  - 3,000 live (Acts 2:3841)

- The letter of the Torah             - The Spirit of the Torah (Romans 2:29; 7:6;
                                                         2 Cor 3:6)

- Mount Sinai (Exodus 19:11)         - Mount Zion (Romans 11:26;
                                                                Hebrews 12:22; 1 Peter 2:6)


               SHAVUOT AS A MARRIAGE: A BETROTHAL CONTRACT

      One of the most beautiful images of Shavuot (Pentecost) is that
of the marriage between G-d (the groom) and Israel (the bride).

      In the biblical wedding service that G-d gave (Romans 9:4;
Hebrews 9:1; 1 Chronicles 28:11-12), marriage consisted of
two stages. The first stage is betrothal, called erusin in Hebrew. You
enter this first stage of marriage as soon as a betrothal contract (a
shitre erusin) is made between the two parties. The written contract
is called a ketubah. During betrothal, you are legally married, but do
not physically dwell with your mate. Betrothal is so legally binding
that you cannot get out of it without a divorce, called a get in
Hebrew.

      In fact, by understanding the Hebrew language, we can see how
betrothal is legally binding. To G-d, Hebrew is the pure
language (Zephaniah 3:9), and Hebrew will allow us to understand
deeper spiritual truths in the Bible that would be more difficult to
understand otherwise. The word for betrothal in Hebrew, erusin, comes
from the Hebrew verb aras. Aras is related to the Hebrew word asar,
which means "to bind." By this, we can see that the Hebrew language
communicates to us that betrothal is legally binding.

      MESSIANIC FULFILLEMENT: In the New Testament (Brit Hadashah),
we can see that Joseph (Yosef) was betrothed to Mary
(Miryam) when the angel Gabriel announced to Mary (Miryam) that she
would have a son named Yeshua (Jesus), by the Holy Spirit (Ruach
HaKodesh) of G-d, who would be the Messiah (Luke 1:26-35). When Joseph
(Yosef) discovered that his betrothed (espoused) wife Mary (Miryam)
was pregnant, he decided to get a divorce (get) until the angel of the
L-rd changed his mind by appearing to him in a dream (Matthew
[Mattityahu] 1:18-20).

Betrothal is mentioned in the Torah in Exodus (Shemot) 21:8; Leviticus
(Vayikra) 19:20; Deuteronomy (Devarim) 20:7; 22:23. The second stage
of marriage is the fullness or consummation of the marriage. This
stage of marriage is called nesu'in.

      The Bible tells us in Jeremiah (Yermiyahu) 2:2 that at Mount
Sinai, G-d betrothed Himself to Israel, as it is written:       

     Go and cry in the ears of Jerusalem, saying, Thus saith the Lord;
     I remember thee, the kindness of thy youth, the love of thine
     espousals, when thou wentest after Me in the wilderness, in a
     land that was not sown. Israel was holiness unto the Lord, and
     the firstfruits of His increase... (Jeremiah [Yermiyahu] 2:2-3)

.       In Exodus 19, when G-d by the leading of Moses (Moshe) brought
the children of Israel to Mount Sinai, G-d betrothed Himself to
Israel. On Mount Sinai, G-d gave the Torah to Israel (Exodus [Shemot]
20:1-21). At this time, G-d was making a betrothal contract, a
ketubah, with Israel. The ketubah (or written betrothal contract,
which is understood to be the Torah) represents "The book of the
covenant" (marriage is a covenant) that Moses (Moshe) wrote prior to
the revelation at Mount Sinai (Exodus [Shemot] 24:4,7). The Book of
the Covenant spelled out mutual obligations of G-d and Israel just as
the ketubah spelled out the obligations between husband and wife. So,
G-d made a marriage contract with Israel in Exodus (Shemot) 19:3-7.

      In Exodus (Shemot) 19:8, Israel accepts G-d's marriage proposal.
Israel answered in Exodus (Shemot) 19:8, "All that the
Lord hath spoken we will do" (Na'aseh V'Nishmah -- we agree to do even
before we have listened).

      In Exodus (Shemot) 19:2, Israel camped before the L-rd. The word
camp in Hebrew is chanah and in this case is
singular, while Israel is plural. By this we can see that at that time
all Israel had become one. This is also a necessary requirement for
marriage (Genesis [Bereishit] 2:24; Ephesians 5:31).

      The biblical wedding ceremony that G-d gave requires that the
marriage be consummated under a wedding canopy known
as a chupah. In Exodus (Shemot) 19:17, Moses (Moshe) brought forth the
people out of the camp to meet G-d and they stood at the nether part
of the mount. The word nether in Hebrew actually implies that the
people stood underneath the mountain. This imagery gives the
understanding that the mountain had become a chupah and Israel was
standing underneath the mountain or under the chupah, the place where
the wedding takes place.

      Every wedding will have two witnesses. They are called the
friends of the bridegroom. One is assigned to the groom and
one is assigned to the bride. In Exodus (Shemot) 19:17, Moses (Moshe)
is seen as one of the two witnesses whose job is to escort the bride
to meet the groom under the chupah (Mount Sinai). In order for the
ketubah, the written contract between the husband and the wife, to be
legal in consummating the marriage, it must be signed by the two
witnesses, the friends of the bridegroom. Since we can see that Moses
(Moshe) was one of the two witnesses, he had to sign the Ketubah
(Torah) in order for the full marriage between G-d and Israel to be
consummated.

      However, when Moses (Moshe) returned from being with G-d on
Mount Sinai, he did not sign the Ketubah (Torah).
Instead he broke the two tablets (ketubah), which were in his right
hand (Exodus [Shemot] 32:19), thus not signing the ketubah which G-d
had made with Israel. Therefore, he did not allow Israel to enter into
the full marriage. Moses (Moshe) broke the two tablets (ketubah) when
he saw that Israel was worshiping the golden calf and thus were being
unfaithful in their marriage.

      SPIRITUAL UNDERSTANDING (Halacha). What does the wedding mean in
terms of the Messiah Yeshua, and what is the
personal application (halacha) to us? Messiah Yeshua is the groom and
the believers in the Messiah are the bride. When Yeshua came to the
earth almost 2,000 years ago, He came so that whosoever would put
their trust and confidence (emunah) in Him would be wedded to Him
forever. This would include both Jews and non-Jews (John [Yochanan]
3:16). Because Yeshua came as the suffering Messiah, Messiah ben
Joseph, during His first coming, He ascended to Heaven to be with G-d
the Father until He returns during His second coming to be the King
Messiah, Messiah ben David. Today, Yeshua does not physically dwell
with those who trust in Him. Therefore, the believers in the Messiah
Yeshua are currently spiritually betrothed to Him. We will enter the
full marriage and physically dwell with Him during the Messianic age
known as the Millennium. However, before we can physically dwell with
the Messiah during the Messianic age on earth, the wedding ceremony
when the believers in the Messiah Yeshua will be wedded to Him must
take place. This will take place at the beginning of the tribulation
period known in Hebrew as the Chevlai shel Mashiach the birth-pangs of
the Messiah.

      In the biblical wedding service that G-d gave, after you are
married, you have a honeymoon. The honeymoon lasts a week
and is known as the seven days of the chupah. Seven days equals a
week. In Hebrew, a week means a seven. It can mean seven days or seven
years (Daniel 9:24-27;Genesis [Bereishit] 29:27). In Joel (Yoel) 2:16,
we see the marriage of the bride (the believers in Yeshua) and the
bridegroom (Yeshua) where the bridegroom is going forth from the
chamber and the bride out of her closet. The word closet is the Hebrew
word chupah, and the chupah here refers to Heaven where the previously
raptured (natzal) believers in the Messiah have been enjoying a
seven-year honeymoon with Him while the earth was experiencing the
tribulation. After the seven-year honeymoon, Yeshua will be returning
with His bride to attend the marriage supper (Revelation 19:7-14).
Then we will rule and reign with Him physically during the Messianic
age known as the Millennium (Revelation 20:4).


   THE POURING OUT OF G-D'S HOLY SPIRIT (RUACH HAKODESH)

      In Exodus (Shemot) 19:19, a trumpet (shofar) was sounded. The
trumpet (shofar) that was sounded grew louder and
louder. Exodus (Shemot) 19:19 says, "...and God answered him with
thunder [by a voice, KJV]."   Exodus (Shemot) 20:18 says, "And all the
people perceived the thunder [saw the thunderings, KJV] ..."

      In the Midrash, which is a rabbinical commentary on the
      Scriptures, in Exodus Rabbah 5:9, it says:

     When G-d gave the Torah on Sinai He displayed untold marvels to
     Israel with His voice. What happened? G-d spoke and the voice
     reverberated throughout the whole world... It says, And all the
     people witnessed the thunderings [Exodus (Shemot) 20:18].

     Note that it does not say "the thunder" but "the thunderings";
     wherefore, R. Johanan said that G-d's voice, as it was uttered
     split up into seventy voices, in seventy languages, so that all
     the nations should understand...

      In Deuteronomy [Devarim] 32:8 it is written, "When the Most High
divided to the nations their inheritance, when He
separated the sons of Adam, He set the bounds of the people according
to the number of the children of Israel." In Exodus (Shemot) 1:1-5, we
can see that the number of the children of Israel who came to Egypt
was 70. Therefore, the 70 voices as interpreted by R. Johanan
represented all the nations of the world, based upon Deuteronomy
(Devarim) 32:8 and Exodus (Shemot) 1:1-5. So, it was seen that G-d's
voice split up into the languages of all the people on the earth to be
a witness to them.

      In the book The Midrash Says, by Rabbi Moshe Weissman, the
      author wrote:

     In the occasion of Matan Torah [the giving of the Torah], the
     Bnai Yisrael [children of Israel] not only heard Hashem's [the
     L-rd's] Voice but actually saw the sound waves as they emerged
     from Hashem's [the L-rd's] mouth. They visualized them as a fiery
     substance. Each commandment that left Hashem's [the L-rd's] mouth
     traveled around the entire Camp and then to each Jew
     individually, asking him, "Do you accept upon yourself this
     Commandment with all the halochot [Jewish law] pertaining to it?"
     Every Jew answered "Yes" after each commandment. Finally, the
     fiery substance which they saw engraved itself on the luchot
     [tablets].

      MESSIANIC FULFILLMENT: This same experience we just discussed
that happened at Mount Sinai also occurred 50 days
after the resurrection of Yeshua on the day of Shavuot (Pentecost)
almost 2,000 years ago. This experience is also described in Acts
2:1-11 and Hebrews 12:18-19. In describing what happened in Exodus
(Shemot) 20:18, Hebrews 12:18-19 says, "And the sound of a trumpet,
and the voice of words...." The word words in Hebrews 12:19 is the
Greek word rhema, which means "an individual word." In this passage in
Hebrews, we can see the same thing that Rabbi Moshe Weissman
understood happened at Mount Sinai in the first Shavuot (Pentecost) in
his commentary is exactly what did happen as seen in Hebrews 12:19. It
is also what happened during the first Shavuot (Pentecost) following
the resurrection of Yeshua. At this Shavuot (Pentecost), the people
also were as one (Acts 2:1-2; Exodus [Shemot] 19:2). When G-d poured
out His Holy Spirit (Ruach HaKodesh) at this time, once again people
began to speak in the different languages of the world (Acts 2:1-11).
Therefore, we can see that the Shavuot (Pentecost) at Mount Sinai was
a rehearsal (miqra) of the Shavuot (Pentecost) that would occur
immediately after the resurrection of Yeshua.


                THE FIRST TRUMP (SHOFAR) OF G-D

      Once again in Exodus 19:19, a trumpet (shofar) was sounded. This
trumpet (shofar) grew louder and louder. The Jewish
writings understand this to be the first trump (shofar) of G-d. The
trumpet blown by G-d at Mount Sinai was understood to be the first of
the two ram's horns that were present on Mount Moriah during Abraham's
(Avraham) sacrifice of Isaac (Yitzchak) in Genesis 22.

      The Jewish people understood that there are three primary
trumpets (shofarim) that mark major events in the redemptive
plan of G-d. These three trumpets are known as the first trump, the
last trump, and the great trumpet. Genesis (Bereishit) 22 is one of
the most important Torah readings to the Jewish people. In some Jewish
circles, it is read every day of the week except for the sabbath. It
is also the primary Torah reading for Rosh HaShanah. The theme of the
chapter includes the binding of Isaac on the altar, known in Hebrew as
the Akeidah, in addition to the phrase "to be seen." The key verse
concerning the phrase "to be seen" is Genesis (Bereishit) 22:14, as it
is written, "And Abraham called the name of that place Jehovah-jireh
[the L-rd will see or provide]: as it is said to this day, In the
mount of the Lord it shall be seen." Genesis (Bereishit) 22:4 says,
"Then on the third day Abraham lifted up his eyes, and saw the place
afar off."

      MESSIANIC FULFILLMENT: Yeshua referred to this event which
happened to Abraham (Avraham), in John (Yochanan)
8:56, as it is written, "Your father Abraham rejoiced to see My day:
and he saw it, and was glad." What did Abraham (Avraham) see? What
took place on Mount Moriah? Abraham (Avraham) was instructed by G-d to
take Isaac (Yitzchak) to Mount Moriah and sacrifice him there (Genesis
[Bereishit] 22:2). The first and second temples (Beit HaMikdash) were
built in Jerusalem (Yerushalayim) on Mount Moriah (2 Chronicles 3:1).
It was in Jerusalem (Yerushalayim) on Mount Moriah where Yeshua was
crucified on the tree. Calvary (Golgotha) was located on Mount Moriah.
Abraham (Avraham) in Genesis (Bereishit) 22:4 was looking into the
future and seeing that G-d was going to offer up the Messiah to be
slain on Mount Moriah at a future time.

      G-d called Abraham (Avraham) to sacrifice Isaac (Yitzchak) and
offer him as a burnt offering, known in Hebrew as an
olah. This is mentioned in Genesis (Bereishit) 22:2-3,6,8,13. A burnt
offering (olah) is an offering that is totally consumed. It is freely
given and done freely, willingly, and joyfully by both parties
involved. The Bible tells us that G-d freely offered up Yeshua
joyfully and Yeshua was willing and obedient to His death on the tree
(Philippians 2:8). In Isaiah (Yeshayahu) 53:10, it says that it
pleased G-d to offer up Yeshua.

      When Abraham (Avraham) offered up Isaac (Yitzchak), Abraham
believed that G-d would raise Isaac (Yitzchak) from
the dead (Hebrews 11:17-19). Abraham (Avraham) went willingly,
joyfully, and obediently because he believed G-d would raise Isaac
(Yitzchak) from the dead. This can be seen in Genesis (Bereishit)
22:5. In this, we can see that Abraham (Avraham) was a type and
picture of G-d the Father, and Isaac (Yitzchak) was a type and picture
of Yeshua the Messiah. In Genesis (Bereishit) 22:8, Abraham (Avraham)
said to Isaac (Yitzchak) that G-d would provide a lamb; Yeshua was the
lamb that G-d offered to us (John [Yochanan] 1:29).

      This story is an example of the Hebrew expression, "Here now,
but not yet." Abraham (Avraham) offered up his only son
(Genesis [Bereishit] 22:16; Hebrews 11:17), and G-d offered up His
only Son, Yeshua (John [Yochanan] 3:16). Instead of Isaac (Yitzchak),
Abraham (Avraham) offered up a ram as the ram was found caught in the
thicket (Genesis [Bereishit] 22:13). In the Hebrew writings, the ram
represents the Messiah and the thicket stands for the sins of the
people. In Genesis (Bereishit) 22:13 where it says "behind him," the
Hebrew word is achar, which means afterward or in the future.
Therefore, the imagery presented here is that Abraham (Avraham) saw
this ram being sacrificed in the future. This is what Yeshua was
referring to in John (Yochanan) 8:56.

      Once again, relating to the story in Genesis 22, the left horn
of the ram that was caught in the thicket (Genesis [Bereishit]
22:13) is called the first trump (shofar) and the right horn of the
ram is called the last trump (shofar).


                  THE THREE TRUMPETS (SHOFARIM) OF G-D

      The three great trumpets (shofarim) that mark major events in
the redemptive plan of G-d are associated with days in the
biblical calendar. The first trump is associated with and was blown by
G-d on the Feast of Shavuot (Pentecost) when G-d gave the Torah to the
Jewish people at Mount Sinai (Exodus [Shemot] 19:19).

      The last trump is associated with and is blown on Rosh HaShanah.
(Rosh HaShanah will be discussed in the next
chapter.) The biblical name for Rosh HaShanah is Yom Teruah, which in
Hebrew means "the day of the awakening blast." This trump (shofar) is
mentioned by the apostle Paul (Rav Sha'ul) in First Corinthians
15:51-53. Because the last trump is only blown on Rosh HaShanah and
because the apostle Paul (Rav Sha'ul) specifically mentions that the
rapture (natzal) of the believers in Yeshua the Messiah will take
place at the last trump, the apostle Paul (Rav Sha'ul) was giving a
clear understanding that the rapture of the believers in Messiah will
happen on a Rosh HaShanah.

      The great trump (shofar HaGadol) is associated with and is blown
on Yom Kippur. Yeshua said that He would return at
His second coming at the sound of the great trump (Matthew
[Mattityahu] 24:30-31). Because the great trump (shofar HaGadol) is
only blown on Yom Kippur and because Yeshua said that He would return
with the sound of a great trump, Yeshua was stating very clearly that
He would return on a Yom Kippur. (This will be discussed in more
detail in the chapter concerning Yom Kippur.) Thus, the first and last
trump will relate to the ram's horn in Genesis (Bereishit) 22. Again,
the first trump (shofar) will be the left horn of the ram and the last
trump (shofar) will be the right horn of the ram. In Exodus (Shemot)
19:19, the trumpet (shofar) that was blown by G-d will be the first
trump.

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