There are many sources that can be used to support what is said in the Bible about the Passover. All of the following sources corroborate the fact that the Jews have shown unity and consistency in keeping the Passover at the end of the 14^th day and the beginning of the 15^th day of Nisan.

Jewish Colony at Elephantine (5th century B.C.)

The earliest reference to the Passover outside the Old Testament seems to be a letter that was written in the Persian period. This fragmentary letter does not specifically mention the Passover, but there are several indications that this is the subject.  

The essential parts of the letter are as follows (translated from the restored Aramaic text given by B. Porten, Archives from Elephantine p. 311):

"Count fourteen days from Nisan 1 and keep the Passover and from the 15^th to the 21^st of Nisan, keep the Feast of Unleavened Bread. And any type of leaven do not eat. Eat unleavened bread from the 14^th of Nisan at the going down of the sun until the 21^st of Nisan at the going down of the sun."

The exact time of the Passover is not mentioned in these surviving fragments. However, it is clear that only the seven days of unleavened bread were observed. This also shows that this term 'evening' in the Aramaic language was still used to denote the evening at the end of a day.

This early Jewish writing describes the Passover in some detail, including a contemporary definition of the phrase 'between the evenings.' The following quotation is from chapter 49 of  R.H. Charles' translation in his Apocrypha and Pseudepigrapha of the Old Testament in English:

"Remember the commandment which the Lord commanded thee concerning the Passover, that thou should celebrate it in its season on the fourteenth of the first month, that thou should kill it  before it is evening, and that they should eat it by night on the evening of the fifteenth from the  time of the setting of the sun.

"Let the children of Israel come and  observe the Passover on the day of its fixed time, on the fourteenth  day of the first month, between the evenings, from the third part  of the  day to the third part of the night, for two portions of  the day are given to the light, and a third part to the evening.

"This is that which the Lord commanded thee that thou should observe it between the evenings. And it is not permissible to slay it during any period of the light, but during the period  bordering on the evening, and let them eat it at the time of the evening until the third part of the night, and whatever is left over of all its flesh from the third part of the night and onwards, let them burn it with fire" (Each 'part' was approximately 4 hours long).

This shows that, approximately two centuries before Jesus, some Jews believed that the Passover should be sacrificed in the time from about 2 p.m. to about 6 p.m. and it could be eaten until about 2 a.m. after which any of the sacrifice that remained uneaten must be burned.

Philo wrote from about 20 B.C. to 45 A.D.. He lived most of his life in Alexandria and was a leading figure in the Jewish community there. He visited Jerusalem on at least one occasion and  was well-versed in the Law. Therefore, his description of the Passover celebration at the Temple during his day could be accurate. Here is what he states in De  Spec. Leg. 2, 145, 149 (translation is  F. Colson's in the Loeb edition):

"After the New Moon comes the fourth feast, called the Crossing-feast, which the Hebrews in their native tongue call Pascha. In this festival many myriads of victims from noon till eventide are offered by the whole people. . . The day on which this national festivity occurs may very properly be noted. It is the 14^th of the month. . ."

Note that the sacrifice was done at the end of  the 14^th in the afternoon, not on the 13^th/14^th.  Philo says elsewhere that the Passover could not be offered before 3 p.m. ('the ninth hour;' see his Quaes. Ex.1:9-11).  

Josephus wrote the following toward the end of the 1st century A.D.:

"Accordingly, on the occasion of the feast called Passover, at which they sacrifice from the ninth to the eleventh hour, [3 p.m. to 5 p.m.], and a little fraternity, as it were, gather round each  sacrifice, of not fewer than ten persons" (War 6.9.3.423). [This shows the Passover was slaughtered from 3 to 5 p.m. on Nisan 14.]  ". . . we keep for eight days a feast called the feast  of unleavened bread" (Antiquities. 2.15.1.317).

Here, Josephus includes the 14^th as part of the festival because of the slaughtering of the lambs  and the custom of the Jews to put out leavened products on the 14^th day. The latter is  indicated by War 5.3.1.99:  "when the day of unleavened bread came round  on  the fourteenth of the month Xanthicus. . ."[Note: Xanthicus = Nisan].

Septuagint (3rd Century B.C.)

The Pentateuch is generally considered by Septuagint scholars to have been translated into Greek about 275 B.C. It is extremely valuable, in that it often shows how the biblical text was understood almost three hundred years before Christ.

In Leviticus 23:5, the Septuagint seems to give a literal translation of the Hebrew word 'beyn ha-arbayim' (Greek: ana meson ton hesperinon), which means 'at or between the evenings.'

However, in Exodus 12:6  and  Numbers  9:3, 11, beyn ha-arbayim is translated  as 'toward evening' (pros hesperan). This indicated that the Hebrew phrase was taken to mean the evening at the end of the day. (A similar Greek expression to 'deilinon', which means 'in the afternoon' or 'toward evening', is used in Exodus 29:39, 41).

The Mishnah places the slaughter of the Passover lambs between about 3 and 5 p.m. on the 14^th, which is in harmony with a number of earlier sources. This indicates an interpretation of "beyn ha-arbayim", which includes much of the afternoon.

The Mekhilta, a midrash on Exodus, states that the time of slaughter is any time after noon (5.113ff on Ex.12:6; Lauterbach edition). The Siphra, a midrash on Leviticus agrees that 'between the two evenings' includes the time after noon (Emor Pereq 11, 100b; Weiss edition).

The practice of the Samaritans and the Karaite Jews of keeping the Passover on the beginning of the 14^th is a practice that did not belong to the mainstream Jewish/Israelite history of the Passover observance. The Samaritans were not associated with the Jerusalem cult.

The Karaite movement did not exist until the eighth century A.D. Therefore, their practices are irrelevant to the subject of this paper.

The usage of various Jewish historical sources in this work does not imply an endorsement of these sources as authoritative. They are used simply as evidence of practices associated with the Passover during and after Jesus' lifetime.

It is obvious from the scriptures that Jesus celebrated the Passover as both a child and an adult. It is also obvious that, as a child Jesus observed the Passover with his parents (Lk.2:40-52) who were Jews and followed the practices of the Priests and Rabbis of the day.

For Jesus to have partaken of these various practices and observances (such as the Passover),  each would have had to have been legal and proper according to the law. This is especially important concerning the Passover, because the Passover lamb was the central element of the Passover observance and had to be brought to the Temple and prepared at a specified time (which these sources substantiate) and in a specific manner, according to the law.

In such a context, these sources provide some illumination in certain cases, but they are by no means to be taken as the primary source of information presented in this paper.

We have examined a number of excellent sources that explain how the Jews kept the Passover down through history. Not a single one of these sources ever suggests that the Passover was ever offered at the beginning of the 14^th. They are all completely unified in seeing the Passover as belonging to the end of the 14^th and the beginning of the 15^th.

An important point is the fact that, even though there were sometimes disagreements as to the correctness of their calendar calculations, they all kept the Passover at the end of the 14^th and beginning of the 15^th.

J. Jeremias wrote the following:  

"Again and again we find dilettantes maintaining that in the time of Jesus the Passover meal was eaten in  the evening of Nisan 13/14 . . . In fact, it is absolutely indubitable that from ancient times right down to the present the Jewish Passover meal has never been celebrated at any other time than the night of Nisan 14/15" (The Eucharistic Words of Jesus, p.16, no. 3 and p.38, no.1).

Modern scholars must depend on the same original sources that are available to anyone who wants to diligently search for the exact time of the Passover observance. With the exception of  a few who have done only a superficial study of this subject, all agree that when the term 'between the evenings' is used with the Passover, it refers to the slaughter of the Passover lamb being at  the end of the 14^th day and not at the beginning of the 14^th day.

Any attempt to make the phrase 'beyn ha-arbayim' ('between the two evenings') refer to the beginning of the 14^th is contrary to all ancient and modern scholarship.   

THE CHRISTIAN PASSOVER CEREMONY

The Passover ceremony that Jesus Christ instituted for the  elect children to practice until he returns to establish his Father's kingdom on earth consists of the following three symbolic rituals:

• Foot-washing
• Eating unleavened bread
• Drinking wine

According to the scriptures, the only people who are allowed to come before the Father to participate in the Passover's rituals and partake of its symbols are those who have repented of their sins, been properly baptized, and received the Father's holy spirit.

The Passover ceremony and rituals should be performed in an attitude of humility and respect for Jesus Christ and the awesome sacrifice that he made for humanity. The practice of this ceremony and its  rituals is to be a time of remembrance of the Messiah's death, a time for thoughtful introspection, and a time for the renewal of one's commitment to God the Father and Jesus Christ. However, a morose or morbid attitude should be avoided, because this is also a time to be profoundly thankful for all that God the Father and his Son have done for us.              

The following guidelines for the Passover ceremony and symbolic rituals is based on the Passover that Jesus spent with his disciples (apostles) the evening before his crucifixion.

Although there is not a specific example in the New Testament of  prayer in connection with opening the Passover ceremony, it is recommended to do so. Simply requesting God the Father to be present in spirit and to bless the proceedings as you observe and commemorate the sacrifice and death of his Son is sufficient.

If you are keeping the Passover alone, this portion of the service cannot be performed; however, it would be good to carefully read the above scriptures and meditate on the vital lessons taught by the symbolism of washing feet before proceeding to the next ritual.

The one conducting the ceremony should ask the Father to bless the unleavened bread for its intended purpose as a symbol of  the broken and beaten body of Jesus Christ, which is the beginning of the process of the forgiveness of our sins.

Break the unleavened bread into small pieces and serve it to the others present as well as partaking of it yourself. If you are observing the Passover alone, simply partake of the broken unleavened bread yourself.

The one conducting the ceremony should ask the Father to bless the wine for its intended purpose as the symbol of  Jesus' life blood that was shed for the forgiveness of our personal sins and the sins of humanity. Moreover, the person conducting the ceremony should acknowledge to the Father that those gathered are there to reaffirm their covenant to remain faithful servants to the end. After this the wine should be served to yourself and the others who are present. If you are observing alone, partake of it yourself.

It is recommended that you read aloud the following scriptures about Jesus Christ's last teachings to his disciples before his arrest and crucifixion.

"Truly, truly, I say to you, he that believes on me, the works that I do shall he do also; and greater works than these shall he do; because I go to my Father. And whatsoever you shall ask in my name, that will I do, that the Father may be glorified in the Son. If you shall ask any thing in my name, I will do it" (vs.12-14).  

"He that has my commandments, and keeps them, he it is that loves me: and he that loves me shall be loved of my Father, and I will love him, and will manifest myself to him" (v21).

"But the Comforter, which is the holy spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said to you. Peace I leave with you, my peace I give to you: not as the world gives, give I to you. Let not your heart be troubled, neither let it be afraid" (vs.26-27).

"I am the true vine, and my Father is the husbandman. Every branch in me that bears not fruit he takes away: and every branch that bears fruit, he purges it, that it may bring forth more fruit" (vs.1-2).

"I am the vine, you are the branches: he that abides in me, and I in him, the same brings forth much fruit: for without me you can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If you abide in me, and my words abide in you, you shall ask what you will, and it shall be done to you" (vs.5-7).

"This is my commandment, That you love one another, as I have loved you. Greater love has no man than this, that a man lay down his life for his friends. You are my friends, if you do whatsoever I command you" (vs.12-14).

"These words spoke Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify your Son, that your Son also may glorify you: As you have given him power over all flesh, that he should give eternal life to as many as you have given him. And this is life eternal, that they might know you the only true God, and Jesus Christ, whom you have sent" (vs.1-3).

"I have given them your word; and the world has hated them, because they are not of the world, even as I am not of the world. I pray not that you should take them out of the world, but that you should keep them from the evil. They are not of the world, even as I am not of the world.  Sanctify them through your truth: your word is truth" (vs.14-17).

"Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as you, Father, are in me, and I in you, that they also may be one in us: that the world may believe that you have sent me. And the glory which you gave me I have given them; that they may be one, even as we are one" (vs.20-22).

"And I have declared to them your name, and will declare it; that the love wherewith you have loved me may be in them, and I in them" (v26).

"And when they had sung a hymn, they went out into the mount of Olives" (Matt.26:30).

The scriptural example shows that, after all was said and done and the Passover ceremony and rituals had been instituted and performed by Jesus Christ and his disciples, they sang a hymn before they left  to go to the Mount of Olives; therefore, an appropriate hymn or psalm should be sung.

Although it is not mandatory, it is certainly appropriate to offer a prayer of thanksgiving to the Father and Jesus Christ before leaving the place of the Passover observance.

Do not keep any leftover broken unleavened bread or wine. Any leftover unleavened bread or wine should be destroyed. The unleavened bread should be burned and the wine should be poured on the ground. The reason for this is that once the Passover lamb of the exodus had been sacrificed, its body eaten, and its blood used as protection against the destroyer, it could never again be used for this purpose. The same is true for the body and blood of Jesus Christ. Once it has been applied to the sinner for the redemption of his life, Jesus' body and blood can never again be applied for this same purpose. Therefore, the unleavened bread and wine, which are symbolic of the body and blood of Jesus, should be destroyed so they can never be used again.

The  annual observances and festivals are not just days that  God arbitrarily chose as holidays for the nation of Israel. God had a purpose  and  plan  for humanity before  their  creation, and this purpose and plan is revealed through the literal, prophetic,  and symbolic  meaning  that God has placed within each  of  his  very special observances.

It is through the observance and study of these annual observances and festivals that  one  can gain many awesome insights  into  the minds  of God the Father and Jesus Christ and into their plan for the future of humanity.

Each  commanded observance is unique in its meaning and purpose; however, all the observances are interrelated in their contribution  to God's plan for the salvation of humanity.  Moreover, observance has a literal, symbolic, and  prophetic  meaning concerning the people, places, times, and events in God's plan.

The annual observances that God commanded Israel to observe  were times  of  great rejoicing. These were times when  all  Israelite males  were to present themselves before God to formally worship him and bring him the required tribute and  freewill  offerings. These observances were to be times of national thanksgiving and  rejoicing, which showed appreciation for the great blessings  that the Creator God had bestowed upon national Israel.

Later in this study, it will be shown that these days also hold a great importance to those who are called to salvation during the ages prior to and after the return of Jesus Christ  as King of kings. Three Festival Seasons

"Three times you shall keep a feast to me in the year. You  shall keep the  feast of unleavened bread: (you shall  eat  unleavened bread seven days, as I commanded you, in the time appointed of the month Abib; for in it you came out from Egypt: and none shall appear before me empty:) And the feast of harvest, the first-fruits of your labors, which you have sown in the field: and  the feast of ingathering, which is in the end of the year, when  you have gathered in your labors out of the field. Three times in the year all your males shall appear before the Lord God"  (Ex.23:14-17 KJV).

In these verses, the English word 'feast' is a translation from the Hebrew word 'hag', which is used to denote 'keeping a feast' or  'celebrating  a holiday', and it is usually used to describe  the   three pilgrimage feasts of God (i.e., the Passover season, the Feast of Pentecost, and the Feast of Shelters/Ingathering). The noun 'hag' means pilgrim-feast  or holiday (i.e., a day or season of religious joy).

Although the nation as a whole was supposed to worship God in the place  where  he  placed his name, learn his  ways,  and  rejoice before him, a specific command was given to every male Israelite to appear before him during these three festival seasons:

"Three times in the year every male of yours shall be seen before the face of the Lord, the God of Israel. For I will expel nations from before your face, and you will make broad your borders;  and no  one shall covet your land, as you go up to appear before  the Lord your God three times in the year" (Ex.34:23-24 Para.).

Because observing these festivals meant that many of the  Israelites would leave their property unprotected, God  promised  that their  property would remain safe while they  attended  the annual observances and festivals.

One of the reasons the males of Israel were to appear before  God during  the three festival seasons was that they represented  the leadership of Israel and bore within their flesh the outward sign (i.e., circumcision)  that the nation of Israel  was  under  the terms and conditions of the Abramic Covenant (Gen.17:10-14).

"Three  times  in a year shall all your males appear  before  the Lord your God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast  of shelters" (Deut.16:16 Para.).

The three festival seasons fell within the three main agricultural  seasons  of  Palestine: The  spring harvest  of  barley;  the  early summer harvest of wheat; and the fall harvest of fruit.

The  three  festival seasons contained  the  following  commanded observances and festivals:

• The Passover—commanded observance
• The Days of Unleavened Bread—a seven day festival
• The First Day of Unleavened Bread—a festival and commanded assembly
• The  Lift  Offering—an  offering of the first  grain  of  the barley harvest
• The Last Day of Unleavened Bread—a festival and commanded assembly

• The Feast of Weeks/Day of Pentecost—a festival and commanded assembly

• The Feast of Trumpets—a festival and commanded assembly
• The Day of Atonement—a festival and commanded assembly
• The  Feast of Shelters/Ingathering—a seven day festival
• The First Day of the Feast of Shelters/Ingathering––a festival and commanded assembly
• The Festival of the Eighth Day—a festival and commanded assembly

From the first chapter of the Book of Genesis to the last chapter of the Book of Revelation, God reveals and gives instructions on how to worship him in order to receive the  blessings that he wants to give.

One of the very first things the Israelites were told to do  when they  entered  the promised land was to completely  destroy  and erase all traces of the pagan worship system that existed there:

"These are the statutes and judgments, which you shall observe to do in the land, which the Lord your God gives you to possess  it, all the days that you live upon the earth. You  shall utterly destroy all the places, within  the  nations which  you shall possess wherein they served their gods, upon the high  mountains,  and upon the hills, and under every green tree:  And you shall  overthrow their altars, and break their pillars, and  burn their groves with fire; and you shall cut down the graven images of  their gods, and destroy the names of them out of that  place. You shall not do so to the Lord your God" (vs.1-4).

A  very important thing to keep in mind as one studies the  Bible is that God wants to be worshiped in a certain way and he will not accept  any other method of worship. Any method of  worship  that God has not sanctioned is considered sin: a pollution and perversion  of  his  law of worship. Any deviation from  God's  lawful worship system always leads people away from him and his  purpose and  plan for  humanity. Therefore, he told  the  Israelites  to eliminate  these objectionable practices and objects  of  worship from  the land they were to inherit. God alone would  choose  the place, the methods, and the times in which Israel  should  come before him in formal worship.

"But to the place which the Lord your God shall choose out of all your  tribes to put his name there, even to his habitation  shall you seek, and there you shall come" (Deut.12:5 Para.).

In this verse, the English word 'seek' is translated from the Hebrew word 'darash', which can  mean 'pursuit', 'search', 'seek', 'ask', or 'worship'.

The Israelites were  to go to the place were God placed his name and presence. There, they were to commune with God, pay homage  to him,  reverence him, and do his will. There, they  were  to seek him through obedience and worship.

Where  God  placed his name and presence was the  only  place  on earth  where these things could be accomplished in a formal  way because this was where the presence of God resided.

"And  you shall rejoice before the Lord your God, you,  and  your son, and your daughter, and your manservant, and your  maidservant, and the Levite that is within your gates, and the  stranger, and the  fatherless, and the widow, that are among you,  in  the place which the Lord your God has chosen to place his name there" (v11).

Anyone who was considered a part of national Israel, regardless  of their  personal status (e.g., child, servant, slave, or   proselyte),   was  to observe the festivals of God by  worshiping  and rejoicing before him:

"You  shall  observe the feast of tabernacles seven  days,  after that you have gathered in your grain and your wine: And you shall rejoice in your feast, you, and your son, and your daughter,  and your manservant,  and  your maidservant,  and  the  Levite,  the stranger, and the fatherless, and the widow, that are within your gates. Seven days you shall keep a solemn feast to the Lord  your God in the place where he shall choose; because the Lord your God shall  bless  you in all your increase, and in all the  works  of your hands; therefore, you shall surely rejoice" (vs.13-15).

The  Israelites had a great deal to rejoice about throughout  the year as they lived their lives under the guidance and  protection of the Creator God. As they came to these very special days, they were to remember that they were the only nation and people on the earth  that  God claimed as his personal treasure  and  children. They were the only people on earth that God had personally chosen to represent  him on earth. They were the only people  on  earth whom  God  had  personally promised to bless and  care  for.  The Israelites truly had a great deal about which to  rejoice.

"And  you shall remember that you were a bondsman in Egypt: and you shall observe and do these statutes" (Deut.16:12 KJV).

Each annual observance reminded the Israelites of their  national captivity and slavery in Egypt and that God had brought them out of this slavery and made them his children.

"And there you shall bring your burnt offerings, and your  sacrifices,  and  your tithes, and heave offerings of your  hand,  and your  vows,  and your freewill offerings, and the  first-born of your herds and of your flocks" (Deut.12:6 Para.).

"You  shall truly tithe all the increase of your seed,  that  the field brings forth year by year" (Deut.14:22 KJV).

"And you shall keep the feast of weeks to the Lord your God  with a  tribute of a freewill offering of your hand, which  you  shall give  to  the Lord your God, according as the Lord your  God  has blessed you:" (Deut.16:10 KJV).

"And none shall appear before me empty:" (Ex.23:15 KJV).  See also Lev.23:37-38.

The  annual  festivals were a time when the  Israelites  were  to bring the tithe of the land and freewill offerings to present  to God.

All who worked the land and received an increase from it were  to set  apart  a certain amount of this increase to be used  as  God directed.  The increase of the land was to be divided into  three tenths (tithes), which were each intended for a specific purpose.

"And, behold, I have given the children of Levi all the tenth  in Israel  for  an inheritance, for their service when  they  serve, even   the  service  of  the  tabernacle  of  the  congregation" (Num.18:21 KJV). See also Deut.14:28-29.

God  required the first tenth to be given for the support of  the priesthood  and the Levites who performed the many services  that God required as a part of his system of worship.

The second tenth was to only be used for the purpose of celebrating and enjoying the annual observances and festivals:

"You  may not eat within your gates your tenth of your grain,  or of your wine, or of your oil" (Deut.12:17; 14:23 Para.).

These annual days of worship were such an important part of God's worship  system  that he required a full tenth of the  increase from  the land of Israel to be used by the Israelites  to  attend and  enjoy these festivals.

"And  you shall eat before the Lord your God, in the place  where he  shall choose to place his name, the tithe of your  grain,  of your wine, and your oil, and the first of your herds and of your flocks;  that  you may learn to fear the Lord  your  God  always" (v23).

"If  the  trip is to distant from you, and you are  not  able  to carry  it there; or if the place be too far from you,  which  the Lord  your God shall choose to set his name there, when the Lord God has  blessed you: Then turn it into money, and bind  up  the money  in your hand, and go to the place where the Lord your  God shall choose" (vs.24-25).

"And you shall use that money for whatever your soul seeks after, for oxen, or for sheep, or for wine, or for strong drink, or  for whatever  your soul desires: and you shall eat there before  the Lord your  God and rejoice, you, and your household,  And  don't forget  the Levite that is within your gates; for he has no  part nor inheritance with you" (vs.26-27).

Every  third year, a tenth of the increase was to be  brought  and given for the support of widows, orphans,  and strangers in need:

"And  at  the end of three years you shall bring  forth  all  the    tenth  of  your increase    the same year, and shall  lay  it  up within  your gates: And the Levite, (because he has no  part nor inheritance with you), and the stranger, and the fatherless,  and the widow, which are within your gates, shall come, and shall eat and be satisfied; that the Lord your God may bless you in all the work  of your hand which you do" (Deut.14:28-29 Para.). See also Deut.ch.12 & 14.

"Three  times  in a year shall all your males appear  before  the Lord   your God in the place which he shall choose; in the  feast of unleavened bread, and in the feast of weeks, and in the feast of shelters; and they shall not appear before the Lord empty: but each  with a gift in his hand, according to the blessing  of  the Lord your God which he has given you" (Deut.16:16-17 Para.). See also Ex.23:15.

In  addition to the tenth of their increase, the festival  tenth, and  the tenth for the poor, God required all Israelite males  to come  before him to present him with a freewill offering to  show their appreciation for his blessings.

If the Israelites were faithful in their observance of the annual festivals  and in bringing the required tithes and  offerings  to God at the place where he placed his name and presence, he  promised to give them unimaginable physical blessings:

"Bring you all the tithes into the storehouse, that there may  be food in my house, and prove me now, says the Lord of hosts, if  I will  not  open  you the windows of heaven, and pour  you out  a blessing, that there shall not be room enough to receive it.  And I  will  rebuke  the devourer for your sakes, and  he  shall  not destroy  the fruits of your ground; neither shall your vine  cast her  fruit before the time in the field, says the Lord of  hosts" (Mal.3:10-11 Para.).

"And  you shall eat before the Lord your God, in the place  which he shall choose to place his name there, the tithe of your grain, of  your wine, and of your oil, and the firstlings of your herds and of your flocks; that you may learn to fear [revere/respect] the Lord your God always" (Deut.14:23 KJV).

In order to be at peace with God and to perform his will in their lives,  the Israelites had to learn to love, revere, and  respect God. A major part of this learning process concerned contact with God through the formal worship system at the place he  chose  to place his name and presence. There, the people would fulfill their obligations for tithes, tribute, offerings, and freewill gifts to God.  And they were to remember, speak of, and meditate on  the great things that God had done and was doing for them individually and as a nation.

Through  the repetition of the annual observances and  festivals and practicing God's law and way of life, the Israelites were   constantly  reminded of God's greatness and his  love  and concern for them.

With  the death and resurrection of Jesus Christ and  the  establishment of the new agreement between God and his people, many of the  literal,  symbolic, and prophetic meanings   of  the  annual festivals were fulfilled. However, there are still many that have not yet been fulfilled, and there is  still much  to be learned and understood about the plan of God as  pictured  by these annual observances and festivals. Under  the  new agreement,  these festivals must be observed in light of their present meaning and purpose as we wait for the return of  Jesus Christ as King of kings at the end of this age.

While  the  temple in Jerusalem existed and was attended  by  the priesthood,  anyone who wanted to perform certain acts  of  worship could do so at Jerusalem. However, after the temple was destroyed in 70 A.D., there was no place for the priesthood to officiate  or perform sacrifices.

Today, the Father's name rests upon his children, and his presence dwells within their flesh through the power of  his  holy spirit. Anyone who has the name and presence  of  the Father dwelling within them is a temple of God on earth. See 1.Cor.3:16-17; 6:19-20; Eph.2:19-22.

Within  this  temple of flesh, the law of God is written  in  the hearts  of  his children (Jer.31:31-34; Heb.8:7-11). As  long  as they live within this temple of flesh, they have the authority to communicate, serve, and worship the Father wherever they are and receive daily spiritual nourishment to sustain them  as  they journey through life.

Within the children of God is the most holy place on earth; it is where  the spirit of God resides and where God the  Father  and Jesus Christ meet with those who are called to salvation.

A worshiper of God no  longer has to go to a  physical  temple  to offer  sacrifices  or to keep the annual observances:  all  annual observances  can  now  be observed anywhere a child  of  God  is or  wherever  one desires to fellowship with other children of God  and worship  God  the Father.

Although assembling together is not a requirement for  salvation, it  should  be a highly desirable and profitable  part  of  one's spiritual growth process. The writer to the Hebrews exhorts those who  are called to salvation and are serious about their  calling and spiritual growth to meet together:

"Let  us hold fast the profession of our faith without  wavering; (for  he  is  faithful that promised;) And let  us  consider  one another  to provoke to love and to good works: Not forsaking  the assembling  of ourselves together, as the manner of some is;  but exhorting one another:  and so much the more, as you see the  day approaching" (Heb.10:23-25 KJV).

There is no doubt that the commanded observances and festivals must be observed by the elect of God, and that an understanding and proper observance of these special days is an important part of one's spiritual growth process and walk with God. The following is a list of the major things that can be learned through the observance and study of these special days:

• Each  reveals  many  great and wonderful insights into the mind of God the Father and  Jesus Christ and into their plan for the future of humanity.
• Each observance and festival has its own literal, symbolic, and  prophetic  meaning  for the elect of God and humanity as a whole.
• Each  pictures the past, present, and future of  specific  events and situations in God's plan for the salvation of humanity.
• Each   teaches the great concern, compassion, and  love that  God the Father and Jesus Christ have for humanity.
• Each  shows the tremendous care with which the Father and Jesus Christ made their  plan for the salvation of humanity.
• Each  reveals the way to eternal and immortal life  in the Family of God.

The  Father wants his children to be happy. He is not  the  stern harsh  God that he has so often been pictured to be. One  of  the ways  that he has provided for our happiness and our spiritual growth  and  development in  righteous character is through his special observances. These observances and  festivals are specifically set apart for our physical and spiritual rejuvenation as we live our lives in anticipation of the rewards  that he  has  promised for faithful obedience to his law and  way  of life.

Hopefully, the following study into each of  the annual  festivals will give you a greater understanding and appreciation for  God's plan for your personal salvation and the salvation of humanity.