Two Loaves

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This is the Torah regarding Shavuoth

Leviticus 23:15-22

Lev 23:
15 And from the morrow of the Shabbath, from the day you shall bring near ta-the Omer-Sheaf of the Wave Offering; you shall count for yourselves seven Shabbaths, they shall be complete (perfect): 16 until from the morrow of the seventh Shabbath, you shall count fifty days; and you shall bring near the New Food Offering to hwhy. 17 You shall bring two of them of the Bread of the Wave Offering, they shall be two tenths of flour; they shall be baked of leavened bread; the First Fruits to hwhy. 18 And you shall bring near upon the bread seven lambs of perfect ones of sons of a year, and one bullock of a son of a herd, and two rams: they are an Elevation Offering to hwhy, and their Food Offerings, and their Drink Offerings of a Fire Offering of a pleasant scent to hwhy. 19 And you shall do (offer) one kid of the goats for a Sin Offering, and two lambs of sons of a year for a Sacrifice of the Peace Offerings. 20 And the Priest shall wave them upon the Bread of the Firstfruits of a Wave Offering to the Face of hwhy, upon the two lambs: they are Holy to hwhy for the Priest. 21 And you shall proclaim on this same day, shall be a Holy Calling for yourselves: you shall not do any work of service: a Statute for Ages in all of your dwellings for your generations. 22 And in your reaping ta-the harvest of your land, you shall not finish the corners of your field. You shall not glean on your reaping, and on your gathering of your harvest: you shall leave them for the poor and for the stranger: I am hwhy, your Elohim.

When it says "morrow" in verse fifteen, or could also be translated "tomorrow", it doesn't mean "the beginning of the daytime period" as we are used to understanding in the Gregorian Calendar in the Western culture, but according to hwhy's Biblical Calendar, it means "the morrow of the new Biblical day starting at sundown of the new Biblical seven day week", starting Saturday at sundown.

When it says to count the days, it doesn't mean that you count the omer for forty nine days, because if they followed that route, the men would have to stay in Jerusalem for all forty nine days, and would have to give an Omer-Sheaf to the Priest and continue to stay for the fiftieth day of Shavuoth/Pentecost. Or, if they went back home everyday, which is impossible for those who have to travel a great distance, they would have to return everyday to Jerusalem and give their Omer-Sheaf for forty nine days and stay for the fiftieth day of Shavuoth/Pentecost. That's a lot of omers to carry. 
hwhy did not plan it that way. He just wanted the last forty eight days to be counted in the convenience in their own homes.

We have to remember that during Biblical times, there was no such thing as a formal calendar with a structured brackets of days and weeks in a seven day blocked chart with all the dates preprinted on it. They could only depend on counting the day "one day at a time". They could have made a carved chart using seven day blocks, but I doubt that they did this during Biblical times. If I'm proved wrong, let me know, and I will correct it.

In verse fifteen, what does it mean when it says "they shall be complete (perfect)"? It means that the seven Shabbaths is an act to go through the complete seven day cycles, from the first day of the Biblical week to Shabbath, seven times, from sundown Saturday to sundown Saturday.

Though it does not say it in this passage, it is an unwritten understanding that First Fruits has to occur in the beginning of the Biblical new week, starting Saturday at sundown, "during" the seven days of the Feast of Unleavened Bread. In other words, First Fruits is to occur as early as the first day of Unleavened Bread and as late as the eighth day of Unleavened Bread, but it cannot be during the day of the fourteenth day of Aviv/Nissan of the Feast of Passover. This is also based by Monte Judah of Lion and Lamb Ministries that it is a variable in which the beginning of the fifty day count can occur on the first day of the Biblical week during any of the seven days of the Feast of Unleavened Bread.  It also cannot occur after the seven day Unleavened Bread period, because it is not an "independent" High Holy Day. In other words, First Fruits, that starts the Omer count, is a High Holy Day that is "dependent" on the seven days of the Unleavened Bread by occurring during the seven day period. That is why Yeshua was resurrected on Saturday night, on the first day of the beginning of the Biblical new week starting First Fruits during the Feast of Unleavened Bread, specifically, in Yeshua's year, on the eighteenth day of Aviv/Nissan, on the fourth day of Unleavened Bread.

Also in verse fifteen, in the Hebrew text, the Hebrew word for Shabbaths is "Shab-bah-thohth" (twtbs). This Hebrew word uses the Vav and Tav ending (tw) which reveals that this Hebrew word is in the feminine plural pronoun form. It reveals that the Shabbaths are feminine. I have heard those who interpret the word "Shabbaths" as "weeks", but the word "Shabbaths" is not the interpretation for "weeks". It is the regular Shabbath.

To connect the dots to the timeline to Shavuoth, first, I give Mark Biltz of El Shaddai Mininstries credit for the fomat of this chart. Looking at the various years the fourteenth day that Passover fell, which is highlighted in red

Passover Dates

According to the Judaica calendar, there is no way that the fifteenth (or sixteenth) of Aviv can start the first day count for fifty days, because the fourteenth does not occur on a Shabbath day. Therefore the Judaica calendar's theory of starting the first day of the count on the fifteenth or sixteenth is not valid, and goes against the word of hwhy.
Mark Biltz noted that there is no mention in the scriptures of a specific date when First Fruits starts, and no where in the scriptures it says when the fiftieth day of Shavuoth occurs. According to Mark, the Religious Jews always have the first count of the fifty days on Aviv 16 in order for the fifty days for the Shavuoth date to be on the third Biblical month of Sivan 6. Mark also says that the scriptures do not give a specific Biblical date for the First Fruits to start, because the annual calendar date of Passover varies from year to year. Paraphrasing, that is why it says to start First Fruits "from the morrow of the Shabbath" meaning "the first Biblical day of the new Biblical week, starting at sundown".

In verse eleven, when it says "morrow", or could be translated "tomorrow", it doesn't mean "the beginning of the daytime period" as we are used to understanding in the Gregorian Calendar in the Western culture, but according to 
hwhy's Biblical Calendar, it means "the morrow of the new Biblical day starting at sundown". Hence, the Omer-Sheaf is to be given on the first Biblical day of the Biblical week, and this day is also the day to start the fifty day count to Shavuoth/Pentecost.

There are those who say that the interpretation is not Shabbaths, but weeks.

Looking at the word SHABBATHS

The Hebrew word for Shabbaths is
"Shab-bath" (
tbs) [In the Hebrew text, it is "Shab-bathoth", the feminine plural form (twtbs)]. It is from Strong's concordance number 7676, and its definition

Intensive from H7673; intermission, that is, (specifically) the Sabbath: -  (+ every) sabbath.

from 7673 "Shab-bath" (
tbs), and its definition

A primitive root; to repose, that is, desist from exertion; used in many implied relations (causatively, figuratively or specifically): - (cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.

If it was to say "weeks", the Hebrew word would be "Shavuoth" (
tebs), or "shavu-eem" (Myebs) [Lev. 12:5]). The word "Shabbaths" is not the interpretation for "weeks". It is the regular Shabbath.

he beginning of the fity day count occurs during the time they first put the sickle to the grain, as noted in the book of Deuteronomy

Deuteronomy 16:9 Seven weeks you shall number for yourself: from the beginning of the sickle on the risen grain, you shall begin to number seven weeks.

This is done "only" on the first day the fifty day on the first Biblical day of the week, which in the Gregorian Calendar begins at sundown on Saturday night. This is 
hwhy's "Ready, set, go!" equivent by saying "Ready, offer, harvest!".

Looking at verse sixteen again in the Shavuoth account, it says

16 until from the morrow of the seventh Shabbath, you shall count fifty days; and you shall bring near the New Food Offering to hwhy.

That means the fiftieth day of Shavuoth is to occur the day "after the regular Shabbath day", meaning the "first Biblical day of the Biblical week".

Giving credit to Mark Biltz of El Shaddai Ministries for the basis of the artistry, this is a chart that shows the date of Sivan 6 for the last three years. The traditional date of Sivan 5, which according to the religious Judaica Calendar is counted as the forty ninth day, and is highlighted in yellow. Sivan 6, the traditional Judaica Calendar date for the fiftieth day for Shavuoth is highlighted in red

SIvan 6

According to the Torah, the forty ninth day is to occur on the Shabbath day, the seventh day of the Biblial weekly calendar, and the fiftieth day is to occur on the Biblcial first day of the new Biblical week. With the exception of 2016, Sivan 5, the traditional 49th day, is not on the Shabbath day. That means that the traditional Sivan 6 day for Shavuoth, with rare exception, is incorrect.

Question: "Any reason 
hwhy told them to count fifty days"? Because they did not have a printed calendar to look ahead to know what calendar day is Shavuoth. They had to depend on counting to themselves "one day at a time [sweet Jesus]" :)

These next two charts, both in the style of Mark Biltz, will provide understanding why it is that the fiftieth day falls on Saturday night, and not just any day where Sivan 6 occurs, year by year. The first chart is the Biblical chart hwhy Commanded in the Torah. The Shabbath numbers are highlighted in yellow, and the fiftieth day of Shavuoth is highlighted in red

The purpose of this chart is to show that 
hwhy made the seventh day ordinals to fall on the Shabbath: "7, 14, 21, 28, etc". Remember, there were no printed calendars back then. If anyone at one time, somehow, miscounts a day, and doesn't know what day they are to be, they can figure out what day the count is on the Shabbath, which has the seventh ordinal day to fall to. If they were on, say, the 40th day, and they were counting 39. They can look at the Shabbath day that has the seventh ordinal day "42", and realize that they need to be on "40". hwhy structured it for us to depend on the Shabbath ordinal day, because it has the structured "seventh day ordinal".

This next chart will reveal the Judaica Calendar's structure of the fifty day count to Shavuoth, based on the fiftieth day they structured to be Shavuoth. This is from the 2014 calendar (USA Lunar based), with the seventh day ordinals highlighted in yellow, and the fiftieth day highlighted in red

Fifty Days

It shows that the fiftieth day falls on a Tuesday night, the fourth day, and the forty ninth day does not fall on a Shabbath. Also the seventh day ordinals do not fall on the Shabbath.
There was not structured calendar in which the Israelites could post on their walls, but they have to depend on the sunset to count the next. Not depending on the date Sivan 6, if someone at that time miscounts, and they don't know what the true fiftieth day is. They will be guessing for the next days, and don't know if they will hit the fiftieth day, because they don't have the seventh day ordinal to fall on the Shabbath. This Judaica Calendar changes year by year, and the People will be guessing every year if they will get the counting to the fiftieth day right, or not.

I Don't Know

Looking at verse seventeen again, it says

17 You shall bring two of them of the Bread of the Wave Offering, they shall be two tenths of flour; they shall be baked of leavened bread; the First Fruits to hwhy.

They are to bring "leavened bread". Why did hwhy allow them to make leavened bread instead of unleavened bread? One thing I realized is that the basic reason that hwhy required them to make leavened bread is to make a distinction between the bread required for the Feast of Shavuoth and the bread required for Passover and the Feast of Unleavened Bread. hwhy did not want to have all these Spring High Holy Days requiring unleavened bread. Unleavened bread on Shavuoth would take away the emphasis of the Passover and Unleavened Bread. So hwhy made a unique requirement for Shavuoth by having "leavened bread".

Looking at the word LEAVENED BREAD

The Hebrew word for leavened bread is "khah-meyts"- Khet, Mem, Tsade Sophit (Umx). It is from Strong's Concordance number 2557, and its definition

From H2556; ferment, (figuratively) extortion: - leaven, leavened (bread).

from 2556 "khah-meyts"
(Umx), and its definition

A primitive root; to be pungent; that is, in taste (sour, that is, literally fermented, or figuratively harsh), in color (dazzling): - cruel (man), dyed, be grieved, leavened.

Also in this verse, in the Hebrew text, the word "they" in Hebrew is "tee-h'yeynah"- Tav, Heh, Yod, Yod, Nun, Heh (
hnyyht). It is from Strong's Concordance number 1961 "ha-yah" (hyh). The Tav in the beginning and the Nun and Heh in the end (hnyyht) reveals that the "tav" in the phoenetic "tee-" (t) and the Nun-Heh (hn) in "tee-h'yeynah" is in the 3rd person feminine plural form, and this word is a Qal, Strong Future binyan verb in the 3rd person feminine plural form.

Also, i
n verse sixteen, the new Food Offering is from the time of the Wheat Harvest. A great example of the Wheat Harvest time account of Shavuoth is in the book of Ruth, because in this Ruth's passage of the story, it pertains to the High Holy Day of Shavuoth

Ruth 2:22 And Naomi said unto Ruth her daughter-in-law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field. 23 So she kept fast by the maidens of Boaz to glean unto the end of Barley Harvest and of Wheat Harvest; and dwelt with her mother-in-law.

Numbers 28:26-31

Num 28:26 In the day of The Firstfruits, in your bringing a new Food Offering to 
hwhy, after your weeks, shall be to you a holy convocation; any work of service you shall not do: 27 And you shall offer an Elevation Offering for a sweet savour to hwhy; two bullocks sons of a herd, one ram, seven lambs sons of a year; 28 And their Food Offering of fine flour mixed in oil, three tenth for the one bullock, two tenths for the one ram, 29 A tenth, a tenth, for the one lamb, for the seven lambs; 30 One kid of the goats, to atone upon yourselves. 31 with beside the continual Elevation Offering, and his Food Offering, you shall do. Perfect ones they shall be to yourselves, and their drink offerings.

This is a simplified format of the sacrifices of the Shavuoth offering


A New Food Offering- This is because the wheat has just ripened for harvest, and the firstfruits of the wheat is to be used for The Food Offering mentioned below.

*Two perfect bullocks, sons of a herd.
*One perfect ram.
*Seven perfect lambs, sons of a year.

*For each bullock: 3/10 ephah of fine flour mixing in oil
(3/10 x 2 = 6/10 ephah).
*For the one ram: 2/10 ephah of fine flour mixing in oil.
*For each lamb: 1/10 ephah of fine flour mixing in oil
(1/10 x 7 = 7/10 ephah).

*For each bullock: 1/2 of the hin of wine
(1/2 x 2 = 1 hin).
*For the one ram: 1/3 of the hin of wine.
*For each lamb: 1/4 of the hin of wine
(1/4 x 7 = 1 3/4 hins).

*One perfect kid of the goat.

*Without The Daily Food Offering.

This High Holy Day also goes without The Daily Food Offering, because in the book of Leviticus, Shavuoth requires two leavened breads to be offered to the priest.

This High Holy Day of Shavuoth is one of the requirements for the males to be in Jerusalem

Exodus 23:14-17

Exo 23:
14 Three times you will feast to Me in the year....16 And the Feast of the Harvest, the firstfruits of your labors, which you have sown in the field:...17 Three times in the year all your males shall appear to the face of The Adon hwhy.

It says it again later, in the book of Exodus

Exodus 34:22-24

Exo 34:
22 And you shall observe for yourself the Feast of Weeks,... 23 Three times in the year shall all of your males see ta-the face of the Adon hwhy, Elohim of Israel. 24 For I will dispossess nations from your face, and I will broaden ta-your border: and one shall not covet (desire) ta-your land, in your ascending to see ta-the face of hwhy your Elohim three times in the year.

Looking at the word WEEKS

The Hebrew word for weeks is "shah-voo-ah" Shin, Bet, Ayin (
ebs). In the actual Hebrew text word, it is "shavoo-oth", adding a Tav (tebs). It is from Strong's Concordance number 7620, and its definition

Properly passive participle of H7650 as a denominative of H7651; literally sevened, that is, a week (specifically of years): - seven, week.

from 7651 "sheh-vah" (
ebs), and its definition

From H7650; a primitive cardinal number; seven (as the sacred full one); also (adverbially) seven times; by implication a week; by extension an indefinite number: -    (+ by) seven ([-fold], -s, [-teen, -teenth], -th, times). Compare H7658.

from 7650 "shah-vah" (
ebs), and its definition

A primitive root; properly to be complete, but used only as a denominative from H7651; to seven oneself, that is, swear (as if by repeating a declaration seven times): - adjure, charge (by an oath, with an oath), feed to the full [by mistake for H7646], take an oath, X straitly, (cause to, make to) swear.

Weeks literally means "sevens".


This has been made known recently. I have yet to find anyone configuring these accounts.

Looking at the account of Moses starting with Deuteronomy

Deuteronomy 1:3

Deu 1:3 
And was, in the fortieth year, in the eleventh month, on the one (first) of the month, Moses spoke to the Sons of Israel, according to all that hwhy commanded him to them;

This was thirty eight years after the Israelites departure from Kadesh after they hearkened to the ten spies' evil report that cost the generation their passage to go to the promised land by wandering in the wilderness for a total of forty years.

Based on the scriptures, we can calculate when Moses died.

When Moses died, the Israelites mourned for Moses' death for thirty days, as noted in the book of Deuteronomy

Deuteronomy 34:7-9

Deu 34:7 
And Moses was as son of a hundred and twenty years in his death: his eye was not dim, and her vigor was not vanished. 8 And the Sons of Israel, they wept of Moses in the plains of Moab thirty days: and they ended the days of weeping of the mourning of Moses. 9 And Joshua, son of Nun, was full of spirit of wisdom; for Moses had laid his hands upon him: and the Sons of Israel, they listened to him, and they did as which hwhy commanded ta-Moses.

After the death of Moses and their time for mourning, hwhy spoke for the first time to Joshua, in the book of Joshua

Joshua 1:1-3, 10-11

Jos 1:1 And was after the death of Moses the servant of hwhy, and hwhy spoke to Joshua, son of Nun, the minister of Moses, to say, 2 Moses my servant is dead; and now arise, go over this Jordan, you, and all this People, to the land which I am giving to them, to the Sons of Israel. 3 Every place which you shall tread the sole of your foot on him, to you I have given him, as which I spoke to Moses....10 And Joshua commanded the Officers of the People, to say, 11 Go over in the midst of the Camp, and command the People, to say, Provide for yoursevles victuals; for in still of three days you are going over this Jordan, to go to possess the land, which hwhy, your Elohim, is giving to you to possess her.

and later in Joshua, it says

Joshua 4:19

Jos 4:19 And the People, they ascended from the Jordan in the tenth of the first month, and they encamped in the Gilgal, in the edge, east of Jericho.

Computing the days, this takes the time line that hwhy spoke to Joshua before they crossed over the Jordan on the seventh day of the first month of the forty-first year. With the record of the book of Deuteronomy that they mourned for thirty days for the death of Moses, we can calculate the date back thirty days to the seventh day of the twelfth month of Adar. I misconfigured the date as the first day of the twelfth month that Moses was born. I want to give credit is due and want to thank Mark Biltz of El Shaddai Ministries for correcting me on his birth date. Thank you Mark.


I have yet to find anyone configuring this account.

Now that the date of Moses' birth is clear, going back to this time line account in the book of Exodus

Exodus 2:1-9

Exo 2:1 
And a man from the house of Levi went, and took ta-a daughter of Levi. 2 And the woman, she conceived, and she birthed a son: and she saw him that he was good, she hid him three months. 3 And was not able anymore of the hiding of him, and she took for him an ark of papyrus, and she daubed her in slime and in pitch, and she put ta-the child in her; and she was laid in the reeds by the bank of the river. 4 And his sister, she stood from a distance to know what would be done to him. 5 And the daughter of Pharaoh, she went down to wash upon the river; And her young women were walking over the hand of the river; and she saw ta-the ark in the midst of the reeds, and she sent ta-her female servant, and she took her. 6 And she opened her, and she saw him ta-the child: and behold, a young male crying. And she had compassion upon him, and she said, This one is from the children of the Hebrews. 7 And his sister, she said to the daughter of Pharaoh, I can go and I can call a nurse from the Hebrew women for you, and she may nurse ta-the child for you. 8 And the daughter of Pharaoh, she said to her, Go. And the secret young girl, she went and she called ta-the mother of the child. 9 And the daughter of Pharaoh, she said to her, Travel with ta-this child, and nurse him for me, and I, I will give ta-your wages. And the woman, she took the child, and she nursed him.

Since we know now he was born on the seventh day of the twelfth month. He was hidden by his mother, Jochebed, for three months, and this would take it to, at the earliest date, the seventh day of the third month of Sivan. Resarching further, with a very strong probability (of 99.9% surity), we can figure out that the day Moses was put in a pitched basket and sent down the Nile being found by the Pharaoh's daughter was on the High Holy Day of SHAVUOTH!!!
, also known as PENTECOST. This account of Moses being drawn out of the water was a type and shadow of Moses' "spiritual rebirth" which will be shown later.

hwhyl dbk

There is another account that could have possibly occurred on the time of Shavuoth, and it's noted in the book of Numbers

Numbers 13:17-20

Num 13:17 And Moses sent them to search ta-the land of Canaan, and said to them, Go up here in the Negeb, and you shall go up to ta-the mountains: 18 And you shall see ta-the land, what she is; and ta-the people that are dwelling upon her, he be strong, be weak; he be few, if many; 19 and what of the land which he is dwelling in her, she be good, if evil; and what be the cities which he dwells among them, their camps, if in their fortressess; 20 and what of the land, he be fat, if lean; there be wood in her, if not. And strengthen yourselves, and you shall take the fruit of the land. And the days were the days of the firstfruits of grapes.

We have a good idea when the days of the firstfruits of grapes, and its located in the book of Numbers

Numbers 10:11 And it was in the second year, in the second month, in the twentieth of the month, the Cloud was taken up from upon the Tabernacle of the Testimony.... 33 And they pulled up from the Mount of hwhy of a course of three days:...

They left Mount Sinai on the twentieth day of the second Biblical month of Ziv/Iyar, and the three days journey will take it to the twenty second or twenty third day of the second month of Ziv/Iyar. The next dateline is mentioned when Miriam was plagued for seven days

Numbers 12:15 And Miriam, she was shut out from outside of the Camp seven days: and the People were not pulled up until the gathering of Miriam. 16 And afterward, the People, they pulled up from Hazeroth, and encamped in the Wilderness of Paran.

This would take it to, at earliest, the twenty ninth day of the second month of Ziv/Iyar. It doesn't say how long it took, but it's most likely that they arrived within the first week of the third Biblical month of Sivan. This would make it a possible time frame that the Israelites arrived at the location on Shavuoth.

If anyone has not yet known, the book of Ruth is a story that occurred around the time of Shavuoth. This was a story of a Moabitess'  marriage vow to the Israelite people and to

This is the most famous line of Ruth

Ruth 1:16

Rut 1:16 And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy People shall be my People, and thy Elohim my Elohim:

Read the book of Ruth during Shavuoth. It makes a great traditional activity during this High Holy Day.

Alan Horvath of AlanHorvath.com revealed the symbolic meanings to certain characters in the book of Ruth:

Naomi: Israel, 
hwhy's widow
Ruth: Called out ones of believers, the Holy Ones, in Yeshua, the Messiah, as His gentile Bride (also to me, she is the Bride of Messiah in the world who wants to follow 
hwhy and His Word)
Boaz: Yeshua, our Kinsman Redeemer
Unnamed Servant of Boaz: The Ruakh HaKodesh (the Holy Spirit), like Eliezer, Abraham's senior servant, also symbolized as the Ruakh HaKodesh (the Holy Spirit) for finding Rebekah as Isaac's bride
The Threshing Floor: The seven years tribulation (this could be. Also to me, I think it's symbolic of the gathering of the believers of Yeshua in the field for the harvest time, comparing to Matthew 9:37-38 and Luke 10:2)

hwhy revealed to me these other characters' symbolic meanings in the book of Ruth:

Orpah: A gentile who refuses to follow Yeshua
Land of Moab: The world

Ruth's Closer Kinsman Redeemer: The Anti Messiah

Looking at the following names in the book of Ruth:

Elimelech (In Hebrew "Eh-lee-meh-lekh" (Klmyla) S458 [410 + 4428]): El of the king
Naomi (In Hebrew "Nah-ah-mee" (
ymen) S5281): Pleasant
Marah (In Hebrew "Marah" (
arm) S4755): Bitter
Mahlon (In Hebrew "Makh-lohn" (
Nwlxm) S4248): Sick
Chilon (In Hebrew "Keel-yohn" (
Nwylk) S3630, 3615): Pining, destruction, failing
Orpah (In Hebrew "Ahr-pah" (
hpre) S6204): Mane, nape or back of the neck (as declining), back, neck, figuratively stiff necked
Ruth (In Hebrew "Rooth" (
twr) S7327): Friend, neighbor
Boaz (In Hebrew "Boh-ahz" (
zeb) S1162): Unkown [possibly a combination from S1156, 1158 b'ah (heb) Seek, desire, and S5794 "ahz" (ze): Strength, power, might, greed: hence, seeking strength]

So while your reading the book of Ruth during this Appointed Time High Holy Day of this harvest feast day, realize these symbolic meanings when you come upon each of them.


In the Brith Khadashah (the New Covenant), Yeshua also followed this Commandment in going to Jerusalem for the wheat harvest on the Feast of Shavuoth. It is noted in the whole fifth chapter of the Gospel of John

John 5:1-47

Joh 5:1 
After this there was a Feast of the Jews [Shavuoth]; and Yeshua went up to Jerusalem. 2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. 5 And a certain man was there, which had an infirmity thirty and eight years. 6 When Yeshua saw him lie, and knew that he had been now a long time in that case, He saith unto him, Wilt thou be made whole? 7 The impotent man answered Him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8 Yeshua saith unto him, Rise, take up thy bed, and walk. 9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the Shabbath [the High Shabbath]. 10 The Jews therefore said unto him that was cured, It is the Shabbath day [the High Shabbath day]: it is not lawful for thee to carry thy bed. 11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 13 And he that was healed wist not who it was: for Yeshua had conveyed Himself away, a multitude being in that place. 14 Afterward Yeshua findeth him in the Temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15 The man departed, and told the Jews that it was Yeshua, which had made him whole.

16 And therefore did the Jews persecute Yeshua, and sought to slay Him, because He had done these things on the Shabbath day
[Shavuoth (Pentecost)]. 17 But Yeshua answered them, My Father worketh hitherto, and I work. 18 Therefore the Jews sought the more to kill Him, because He not only had broken the Shabbath [Shavuoth (Pentecost)], but said also that Elohim was his Father, making Himself equal with hwhy. 19 Then answered Yeshua and said unto them, Verily, verily, I say unto you, The Son can do nothing of Himself, but what he seeth the Father do: for what things soever He doeth, these also doeth the Son likewise. 20 For the Father loveth the Son, and sheweth Him all things that Himself doeth: and He will shew Him greater works than these, that ye may marvel. 21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom He will. 22 For the Father judgeth no man, but hath committed all judgment unto the Son: 23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent Him. 24 Verily, verily, I say unto you, He that heareth My Word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of Elohim: and they that hear shall live. 26 For as the Father hath life in Himself; so hath He given to the Son to have life in Himself; 27 And hath given Him authority to execute judgment also, because He is the Son of Man. 28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His Voice, 29 And shall come forth; they that have done good, unto the Resurrection of Life; and they that have done evil, unto the Resurrection of Damnation. 30 I can of Mine own self do nothing: as I hear, I judge: and My judgment is just; because I seek not Mine own will, but the will of the Father which hath sent Me. 31 If I bear witness of Myself, My witness is not true. 32 There is another that beareth witness of Me; and I know that the witness which he witnesseth of Me is true. 33 Ye sent unto John, and he bare witness unto the truth. 34 But I receive not testimony from man: but these things I say, that ye might be saved. 35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light. 36 But I have greater Witness than that of John: for the works which the Father hath given Me to finish, the same works that I do, bear witness of Me, that the Father hath sent Me. 37 And the Father Himself, which hath sent Me, hath borne witness of Me. Ye have neither heard His voice at any time, nor seen His shape. 38 And ye have not His Word abiding in you: for whom He hath sent, Him ye believe not. 39 Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of Me. 40 And ye will not come to Me, that ye might have life. 41 I receive not honour from men. 42 But I know you, that ye have not the love of hwhy in you. 43 I am come in My Father's Name, and ye receive Me not: if another shall come in his own name, him ye will receive. 44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from hwhy only? 45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. 46 For had ye believed Moses, ye would have believed Me: for he wrote of Me. 47 But if ye believe not his writings, how shall ye believe My Words?

There are some that say this Gospel account occurred on the Feast Purim. The reason it is not on Purim, becuase that feast was a general Jewish feast which occurred during Babylonian captivity. This was when the Jewish people were not in Israel, and it did not have anything to do with the Temple.
Wheras, according to the Torah, this was one of the three High Holy Days required in the year, the Feast of Shavuoth, where the Israelite males were required to go to Jerusalem. Yeshua, an Israelite male, also had to visit Jerusalem three times in the Biblical year, as required in the Torah, including the Feast of Shavuoth.

When it says that it was on the Shabbath day, it meant the High Shabbath day, on the fiftieth day on Shavuoth, the Bilbical first day of the Biblical week, where no one is to work that day. Also, Yeshua revealed that He was at the Temple which is required for all males to be during the Feast of Shavuoth.

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Also, this guy at the pool during the time of Shavuoth, where the pool was stirred by an angel to give someone "new life" and "spiritual rebirth", was also given spiritual rebirth by Yeshua's command to walk again. The location of this Shavuoth account was like Moses being drawn out by the Pharaoh's daughter from the Nile during the same time of Shavuoth.

This is the account of Yehsua's fulfillment of Shavuoth, in the book of the Acts

Acts 2:1-41

Act 2:1 And when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. 5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. 7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? 8 And how hear we every man in our own tongue, wherein we were born? 9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of hwhy. 12 And they were all amazed, and were in doubt, saying one to another, What meaneth this? 13  Others mocking said, These men are full of new wine. 14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: 15 For these are not drunken, as ye suppose, seeing it is but the third hour of the day. 16 But this is that which was spoken by the prophet Joel; 17 And it shall come to pass in the last days, saith hwhy, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: 18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: 19 And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: 20 The sun shall be turned into darkness, and the moon into blood, before that great and notable day of hwhy come: 21 And it shall come to pass, that whosoever shall call on the name of hwhy shall be saved. 22 Ye men of Israel, hear these words; Yeshua of Nazareth, a man approved of hwhy among you by miracles and wonders and signs, which hwhy did by him in the midst of you, as ye yourselves also know: 23 Him, being delivered by the determinate counsel and foreknowledge of hwhy, ye have taken, and by wicked hands have crucified and slain: 24 Whom hwhy hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. 25 For David speaketh concerning him, I foresaw hwhy always before my face, for he is on my right hand, that I should not be moved: 26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: 27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. 29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30 Therefore being a prophet, and knowing that hwhy had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Messiah to sit on his throne; 31 He seeing this before spake of the resurrection of Messiah, that his soul was not left in hell, neither his flesh did see corruption. 32 This Yeshua hath hwhy raised up, whereof we all are witnesses. 33 Therefore being by the right hand of hwhy exalted, and having received of the Father the promise of the Ruakh HaKodesh, he hath shed forth this, which ye now see and hear. 34 For David is not ascended into the heavens: but he saith himself, hwhy said unto my Lord, Sit thou on my right hand, 35 Until I make thy foes thy footstool. 36 Therefore let all the house of Israel know assuredly, that hwhy hath made that same Yeshua, whom ye have crucified, both Lord and Messiah. 37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Yeshua Messiah for the remission of sins, and ye shall receive the gift of the Ruakh HaKodesh. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as hwhy our Elohim shall call. 40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. 41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
On Shavuoth, it was the first time that the Jewish people of various languages from various nations were saved after the Ruakh HaKodesh came down on earth and unto the disciples. This is the disciples' "spiritual rebirth" like Moses, and the Man whom Yehsua healed to walk on this same day.


Mark Biltz of El Shaddai Ministries has revealed another account of Shavuoth in the Brith Khadashah. He reveals more things than what is displayed, but it is very revealing.

Luke 1:5-23

Luk 1:5 There was in the days of Herod, the king of Judaea, a certain Priest named Zacharias, of the Course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before 
hwhy, walking in all the Commandments and Statutes of hwhy blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. 8 And it came to pass, that while he executed the Priest's Office before hwhy in the order of his Course, 9 According to the custom of the Priest's Office, his lot was to burn incense when he went into the Temple of hwhy. 10 And the whole multitude of the people were praying without at the time of incense. 11 And there appeared unto him an angel of hwhy standing on the right side of the Altar of Incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him. 13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. 14 And thou shalt have joy and gladness; and many shall rejoice at his birth. 15 For he shall be great in the Eyes of hwhy, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Spirit, even from his mother's womb. 16 And many of the children of Israel shall he turn to hwhy their Elohim. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for hwhy. 18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. 19 And the angel answering said unto him, I am Gabriel, that stand in the presence of hwhy; and am sent to speak unto thee, and to shew thee these glad tidings. 20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. 21 And the people waited for Zacharias, and marvelled that he tarried so long in the Temple. 22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the Temple: for he beckoned unto them, and remained speechless. 23 And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house. 24 And after those days his wife Elisabeth conceived, and hid herself five months, saying, 25 Thus hath hwhy dealt with me in the days wherein he looked on me, to take away my reproach among men.

26 And in the sixth month the angel Gabriel was sent from 
hwhy unto a city of Galilee, named Nazareth, 27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. 28 And the angel came in unto her, and said, Hail, thou that art highly favoured, hwhy is with thee: blessed art thou among women. 29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. 30 And the angel said unto her, Fear not, Mary: for thou hast found favour with hwhy. 31 And, behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call His Name YESHUA. 32 He shall be great, and shall be called the Son of the Highest: and hwhy Elohim shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his Kingdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of hwhy. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. 37 For with hwhy nothing shall be impossible. 38 And Mary said, Behold the handmaid of hwhy; be it unto me according to thy word. And the angel departed from her.

According to Mark Biltz, this account of Zacharias, a Priest, was visited by the angel Gabriel on Shavuoth, and it was at this Appointed Time when Gabriel said that his wife is to bear a son, who would be John the Baptist. To me, this makes sense, because the visitation with Mary took place on Khanukkah, while Elizabeth was six months pregnant. Based on Mark Biltz's revelation, when Elizabeth was one month pregnant, it would have been thirty days after her conception with John, which was the fourth month, and since it would have been after Shavuoth.

With the basis and these sources of Mark Biltz, they prove that Zacharias went in to the Temple on Shavuoth, possibly on the seventh day of Sivan, and on the possible time of the fourteenth day of Sivan, seven days later, John the Baptist was conceived who would later be born on Passover.

You can find Mark Biltz teaching on his Torah portion, Bemidbar at this Livestream webpage, by clicking on the image below to get to the webpage.

Mark Biltz


It is my humble opinion that it was on the seventeenth of the third month of Sivan, the day that 
hwhy came down on Mount Sinai to Moses and the Israelite people and spoke the Ten Words (Commandments), which was based on the time line in the book of Exodus.

Exodus 19:1-2

Exo 19:1 In the third month, of going forth the Sons of Israel from the land of Egypt, on this day, they came to the Wilderness of Sinai. 2 And they pulled up from Rephidim, and they came to the Wilderness of Sinai; and they pitched there Israel in the wilderness before the mount.

The fact that it says "this day", meant that it was "the same day" in which the Israelites arrived at Mount Sinai as the day they left Egypt, as we will see in this next account in the book of Numbers

Numbers 33:3

Num 33:3 And they pulled up from Rameses in the first month, in the fifteenth day of the first month; from the morrow of the Passover went out the sons of Israel went out by a high hand to the eyes of all the Egypt.

Based on this account, we can now conclude that the Israelites arrived at Mount Sinai on the fifteenth day of the third month of Sivan, sixty days later, after leaving Rameses. The latest that Shavuoth can occur is on the tenth day of the third month of Sivan, which is five days past its last potention day of the High Holy Day. Based on these accounts, this nullifies the notion that the account of the Israelites receiving the Ten Words (Commandments) occurred on Shavuoth.


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The views and opinions expressed, from these different formats of teachings below, are solely those of the personnel and do not necessarily reflect the views or opinions of The Aleph-Tav Project.

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Hebraic Heritage Ministries International (HHMI)

The Feast of Shavuot


Yeshua The Lawgiver [Shavuot]


The Marriage Of Messiah To The House Of Jacob [Shavuot]


Shavuot: A Change of Heart

Eddie Chumney

Restoration of Torah Ministries

Counting of the Omer
Part One

Tony Robinson

Part Two

Tony Robinson

Passion For Truth Ministries

Feast of Shavuot (Pentecost) (2013)

Jim Staley

Feast of Shavuot (Pentecost) (2012)

Jim Staley



(Note: This is only accessible on the Internet Explorer browser)

The Themes of Shavuot

Shavuot: Yeshua, the Lawgiver

The Marriage of the Messiah to the House of Jacob

Shavuot: A Change of Heart




For those who are interested, I have also included two different audios of the book of Ruth spoken in Hebrew below. Right click and choose "Save Target As" on each chapter.

Peter Schmueloff

Chapter 1  Chapter 2  Chapter 3  Chapter 4

Shlomo Bertonov

Chapter 1
 Chapter 2  Chapter 3  Chapter 4





Covenant Love



The Story of Ruth (1960)

The Story Of Ruth (1960)

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