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From: Eddie Chumney
To:    heb_roots_chr@hebroots.org
Subject: The Feast of Pentecost
CHAPTER 6 
The Festival of Pentecost 
(Shavuot)
From the book: "The Seven Festivals of the Messiah"
by Eddie Chumney
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 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.
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, 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.
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.
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 Fulfillment. 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 betrothed to Him. 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.
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. After the honeymoon in heaven,
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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