BREAKING NEWS 10:40 EST: Lebanese sources report unusually intense Israeli air force over-flights Thursday over South Lebanon, Beirut and the Beqaa Valley.
NEWS: The Geneva meet opened with a ten minute ceremony and then went to two days of intensive negotiations.
Israeli Foreign Minister Avigdor Lieberman said on Sunday that it will be impossible to achieve peace between Israel and Palestinians in the foreseeable future and international mediation cannot help resolve the conflict. Lieberman is a far right extremist recently cleared of corruption by the court and returned to the Foreign Ministry head. He has always done everything in his power to prevent peace.
Palestinian negotiators Saeb Erekat and Mohammad Ishteyyah, who resigned last week following more Israeli announcements of settlement construction, will continue in their positions on a temporary basis until a new negotiations team can be formed, a senior Palestinian official said Wednesday.
Some 55,000 registered voters of the Israeli Labor Party will elect a new party chairman on Thursday. The acting Chairwoman Shelly Yachimovich faces Labor Faction Chairman Knesset Member Isaac Herzog. Polling stations open across Israel to allow 55,000 Labor Party registered members to choose new chairman. Party hires private investigators to prevent counterfeiting, disturbances
The UCG 2012 Last Great Day Doctrinal Paper: Part 3
UPDATE; The following was added late yesterday: after the (Hebrews 6:4-6) comment.
ADMIN: Here they conveniently forget the Light Ceremony beginning the Feast of Tabernacles which they posted above, and try to use the healing of the blind man on the Eighth Day to say that the Eighth Day and the Last Day of Tabernacles could BOTH be the Last Great Day! What nonsense What Confusion!
The healing was in reference to the Eighth Day when the Light of the Father and Christ will LIGHT up the New Jerusalem and all of humanity for eternity!
First the Light Ceremony beginning Tabernacles and the main harvest of humanity, and then on the Eighth Day the LIGHT of the Father and Christ lighting up all humanity on the Eighth Day; representing the New Jerusalem and eternity filled with the Light of God!
Please do see the Eighth Day article: The Feast of The Eighth Day
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[ADMIN: After conclusively proving that the seventh day of Tabernacles is the Last Great Day, they then try to insert uncertainty into the mind of the reader. They appear to be working at cross purposes as they try to justify two opposite points of view.]
Although we cannot say with absolute certainty that John 7:37 is referring to the seventh day of the Feast of Tabernacles, the evidence presented above points to this conclusion.
[ADMIN: They then ask if it is wrong to falsely claim that the term Last Great Day applies to the Eighth Day]
That being the case, is it wrong to continue to call the eighth day the Last Great Day?
First of all, the phrase “that great day” as applied by the Jews in the time of Christ to the seventh day of the Feast of Tabernacles is not an Old Testament term, as we have seen. It is a term which they used to denote the last day of that festival. There is nothing wrong in doing this as they also used the Greek word Pentecost to denote the festival called in the Old Testament the Feast of Weeks.
[ADMIN: They now jump to the conclusion that since the seventh day of tabernacles is the Last Great Day of Tabernacles, it is somehow right to falsely claim that the term Last Great Day can also apply to the Eighth Day! What incredible nerve to try and justify a lie!]
The Church’s decision to use the term “last great day” to denote the eighth day festival is certainly not wrong given the precedent we see in Scripture.
[ADMIN: Here they claim scriptural precedent because scripture used two different names for the Feast of Pentecost! Scripture NEVER uses two different names for the Eighth Day! Never in scripture is the Eighth Day referred to as the Last Great Day! The term Last Great Day is exclusive to the seventh and concluding day of Tabernacles. There is absolutely NO precedent for calling the Eight Day the Last Great Day! They simply make a false claim to try and justify their error.]
Furthermore, the term “last great day” can appropriately be applied to the eighth day when one understands its meaning in the plan of salvation.
[ADMIN: Here they use circular reasoning saying that their teaching is correct therefore their teaching must be correct!]
Jude 6 states, “And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day.”
[ADMIN: Here they jump to a wrong conclusion in applying the term great day to the Eighth Day; indeed Jude says "that great day of judgment" and never says The Last Great Day at all. This Paper takes a statement about a day of judgment and falsely claims that it is a reference to the Last Great Day as being the Eighth Day of the Feast, just because they say so. This is a simple circle game: They claim the Eighth Day is the Last Great Day [after conclusively proving that it is not and attribute to it the meaning of a day of judgment, and then clam that the day of judgment proves them correct when they have conclusively proven this wrong.
The following statement is wrong: The millennium in NOT pictured by the Feast of Tabernacles which does picture the main harvest and judgment of humanity as they themselves have proven. The Eighth Day does not picture judgment; it pictures an eternity of one mind with Christ and the Father.]
The eighth day represents the last Day of Judgment for mankind and angels. Certainly, some of the prophecies concerning the “last days” apply to the eighth day. After the Millennium the last judgment period for mankind will begin:
[ADMIN: The following scripture concerns the final harvest and judgment of Tabernacles and NOT the Eighth Day.]
“Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away…. And the dead were judged according to their works, by the things which were written in the books” (Revelation 20:11-12).
[ADMIN: Despite the FACT that they have themselves proved conclusively, that the term "the Last Great Day" refers to the 7th day of Tabernacles; they insist on falsely applying the term to the Eighth Day!]
So there’s no need to change the Church’s traditional expression of “the Last Great Day,” in association with the eighth day. But in interpreting John 7:37, scriptural and historical evidence points to the seventh day of the Feast of Tabernacles as “the last day, that great day of the feast” and not primarily to the eighth day.
[ADMIN: "primarily"? No this word is not acceptable since there is no way that the last great day of the Feast could ever refer to the Eighth Day!
Please read the above paragraph again. They openly admit that the term "Last Great Day" refers to the 7th day of Tabernacles, while insisting that they will call the Eighth Day the Last Great (contrary to their own admission of the facts) Day anyway! They KNOW they are wrong (just like on the Calendar) and insist on their own WRONG ways anyway!
1. They prove that the term last great day refers to the 7th day of tabernacles.
2. They then falsely claim that they can falsely apply the term "last great day" to the Eighth Day according to their false traditions. This is bearing false witness, it is lying.
3. They do this because they love their traditions and have no love for the truth; they are being loyal to an idol by exulting the words of a man above the word of God.
This ends the Paper except for two appendices.
[ADMIN: They now appeal to the Talmud supposedly containing an oral law. We know that there is NO SUCH THING as any oral law. This was a false claim of the Rabbins to get the people to accept their authority and teachings over Moses and the scriptures.
First they misapply the various ceremonies of the Temple as Rabbinic traditions, when these ceremonies are not; Rabbinical, predating the modern Rabbins by centuries; and were from the temple period and never criticized by Christ. We do not do them now, because we do not have a physical Temple and altar; in the millennium there will be a physical Temple in which these things may very well be done by the converted.]
The Talmud includes the Mishnah (the first writing of the oral law) and the Gemara (rabbinical discussion of the Mishnah). The traditions of the Talmud are not required for Christians. Therefore we are not commanded to have a water-pouring ceremony on the seventh day of the Feast.
[ADMIN: These were not Talmudic traditions at all, but the inspired Temple service from the time of Ezra Nehemiah. These ceremonies had nothing to do with modern Rabbinic Judaism which only began in the fourth century ad.]
Yet Christ attended the “Jews’ Feast of Tabernacles” (or Judean Feast of Tabernacles), which included the Talmudic traditions. Therefore the Talmud can help us to understand which day the Jews viewed as the “last day, that great day of the feast” (John 7:37).
The festival rejoicing began during the daytime on each of the seven days of the Feast.
This was done according to Leviticus 23:40, “…you shall rejoice before the LORD your God for seven days.” The daytime rejoicing spilled over into the evening. Consequently, the rejoicing on the seventh day continued into the evening of the eighth day, or “last night” (Sukkah 48a, Gemara). Though the eighth night is called the “last night,” this section also refers to the seventh day as, “the concluding day” (footnote b1). The seventh day was the literal “concluding day” of Tabernacles proper. The rejoicing was not done on a weekly Sabbath, upon which the eighth day fell in A.D. 30 (John 8-9). Therefore if John 7:37 is linked to the upbeat rejoicing and water ceremony, then this points to the seventh day of the Feast.
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The Talmud says, “When a man has finished his [last] meal, he may not dismantle his Sukkah. He may, however, remove its furniture from the afternoon onwards in honor of the last day of the Festival” (Sukkah 48a, Mishnah). This last meal was eaten, “on the seventh day” Gemara, footnote b2). Obviously, they didn’t fast on the eighth day. However, the meal on the seventh day was his last meal in that it was literally his last meal of the Feast of Tabernacles.
Therefore, we should not assume that “last” always refers to the eighth day. [ADMIN: Very clever how they slip in "last" which NEVER refers to the Eighth Day.] On the seventh day a man was to move his furniture “from the Sukkah into the house where he is to have his meals in the evening and the following day” (footnote b4). But by the time the eighth day had arrived, the booth had been altered in some way (e.g., “four handbreadths” of the roof were removed) to indicate “it is no longer in use as a Sukkah but as an ordinary hut” (footnotes b8-11).
Regarding the festival offerings, “the time for offerings is the day-time” (footnote a8). The “water-libation and wine-libation, and the burnt-offering” occurred during the daytime Sukkah 48b, Gemara). Therefore when John 7:37 is associated with the water ceremony, then this emphasizes the “day-time” of the seventh day.
On the first day 13 bulls were sacrificed and, each day, one less bull was sacrificed ending with seven bulls on the seventh day. Regarding the lone sacrificial bull on the eighth day, Sukkah 48a states, “The number of bullocks offered is not six as might have been expected if the sixth (eighth) day had been regarded as the eighth of the days of Tabernacles on each of which the number of bullocks was reduced by one” (footnote a4).
[ADMIN: The above para is somewhat confusing but it still proves that the Last Great Day was indeed the 7th day of Tabernacles by the descending order of the bullock sacrifices being broken. All of appendix A consistently indicates that the last great day was the 7th day of Tabernacles.]
The Jews in Israel observe the Feast of Tabernacles (Sukkot) for seven days followed by a separate Holy Day observance on the eighth day (Shemini Atzeret). However, years ago the Jews outside of Israel began the practice of adding an extra day to the annual Holy Days, just in case their calculation of the new moon was a day off. If so, then they might have begun an observance one day too soon. Consequently many Jews outside of Israel keep the Feast of Tabernacles for eight days to cover any doubt (safek) that the eighth day is really the seventh day of the Feast. However they do not believe that the eighth day is literally the last day of the Feast of Tabernacles.
[ADMIN: From the most ancient times it was noticed that a new moon was not always seen on the expected day and to be sure not to pollute the sanctity of the first day of the seventh month, the expected date was set aside along with the next day, in case the moon was not seen on the expected day; just like we do today. During temple times this was just a matter of surety and all knew that the Memorial of Trumpets was a one day event.
Much latter after the destruction of the temple and the imposition of an apostate calendar by the Rabbins, it became tradition to keep the actual Feast of Trumpets for two days. What they are referring to here, is a modern Rabbinic error and NOTHING to do with the days of John.
The whole argument below is spurious and anachronistic, being taken out of its proper place in time and misapplied to an earlier time when it was NOT an issue. The disciples of Christ like John as well as the temple Judaism KNEW that the Feast of Trumpets was one day only ,and keep it when the first light of the new moon was seen to begin that High Day. It was only later that the Rabbins confused things like Passover, Pentecost and the fall Feasts. The arguments below are modern Rabbinic nonsense that had no bearing on what was done in the temple period, and absolutely no relevance to this Paper.
The fact is, these folks correctly teach that the Eighth Day is a separate Feast from the Feast of Tabernacles; and then contradict themselves by claiming that the Eighth Day is the Last Day of Tabernacles! Their teachings are inherently contradictory, just like claiming that 7 days represents only one thousand years, or by claiming that the fall harvest is the main harvest while attributing spring harvest meanings to fall Festivals.
These teachings on the Feasts and calendar are full of contradictions and error; and knowing this they choose to stand on falsehood in support of their idol against the word of God. God is truth, and by rejecting truth, they reject the Father and the Son!]
This extra day led to questions regarding how the booth should be used on the eighth day. The Jews decided that one could sit or eat in the booth, just in case it was really the seventh day.
But one could not mention the “Feast of Tabernacles” (“Sukkot”) in his benediction (berakha), just in case it was really the eighth day. Therefore, despite the added day, they maintain that the seventh day is the literal last day of the Feast.
This subject is discussed in an article titled, “Eating in the Sukka on Shemini Atzeret.”
Here the interpretations of the Talmud are derived from some of the most reputable Jewish authorities in their history, e.g. the “Rif” (born A.D. 1013, author of an abridged version of the
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Talmud),13 the “Rambam” (born A.D. 1135, considered to be one of the greatest Jewish scholar in history),14 the “Chazal” (meaning “our sages of blessed memory,” an authoritative opinion of the Talmud),15 the Book of the Chinukh (Sefer Ha-chinukh) and the “Bach” (a major Jewish commentary written in the 17th-century).16 Below are excerpts from this article written by Rabbi Elyakim Krumbein:
“The explanation of the Rif is adopted by the Sefer Ha-chinukh (chapter 323), who explains it in greater detail. According to the Chinukh, the reason we make no berakha on sitting in the sukka on Shemini Atzeret relates to the essence of Shemini Atzeret itself. While the gemara (Sukka 47a) lists various ways in which Shemini Atzeret is considered a holiday in and of itself, it nonetheless refers to the day as ‘the closing yom tov of Sukkot’ (Sukka 48a).
The question which naturally arises is, should Shemini Atzeret be viewed fundamentally as an independent chag, or rather as the end of Sukkot? This question could lie at the heart of the debate among poskim regarding the proper reference to Shemini Atzeret in Ya’aleh Ve-yavo: should one say ‘chag ha-atzeret,’ festival of closing, or ‘atzeret ha-chag,’ closing of the festival (the latter suggesting that the day is the conclusion of the ‘chag,’ namely Sukkot)? The Chinukh opts for the first formulation, thus emphasizing the independent character of the day: ‘There is no reference made to Sukkot in this formulation at all.’ Why, then, do we sit in the sukka on Shemini Atzeret? T
he Chinukh continues: “Chazal commanded us to sit in the sukka to fulfill the obligation [of Jews outside Israel] to add one day to every holiday; hence, we add a day to Sukkot and make it eight days, but we don’t make a berakha on the sukka on that day because it is really a different holiday altogether. Since nowadays we know the calculation of the calendar and hence the true date, it is more appropriate to make berakhot relating to the true character of the day rather than to the aspect of the day instituted by Chazal. Although one may ask: why do we not mention both Sukkot and Shemini Atzeret in our blessings, as we do with regard to Shabbat and Yom Tov when they coincide?
[The answer is] we find that it is possible for Shabbat and Yom Tov to occur on the same day, but TWO DIFFERENT HOLIDAYS CANNOT OCCUR AT THE SAME TIME, and hence we should not recite such a berakha. But it is perfectly appropriate to sit in the sukka on Shemini Atzeret, SINCE THIS DOES NOT DETRACT FROM THE HOLIDAY OF SHEMINI ATZERET AT ALL.”
“While the Rif’s language is terse, the Chinukh provides an explanation. According to the Chinukh, the entire problem would not have arisen had Shemini Atzeret not been an independent holiday. Had the eighth day been part of Sukkot, we would have been able to sit in the sukka and even make a berakha, and there would have been no conflict between Sukkot and Shemini Atzeret.
The problem lies not in the fact that there is no OBLIGATION to sit in the sukka on the Shemini Atzeret, but in the fact that Shemini Atzeret IN ITS ESSENCE is a holiday separate and different from Sukkot…. Thus, for instance, we have no problem making a berakha of ‘al akhilat matza’ on the second night of Pesach outside Israel, despite the fact that there is no obligation from the Torah to eat matza then; this is because the second night of Pesach is part of the holiday of Pesach, while Shemini Atzeret itself is detached from and independent of Sukkot. The Chinukh
13 9th Through 11th Century Gedolim (Torah Giants), http://pages.nyu.edu/~asr209/rif 14 Judaism 101, A Glossary of Basic Jewish Terms and Concepts, http://www.ou.org/about/judaism/r.htm#rambam
15 Judaism 101, A Glossary of Basic Jewish Terms and Concepts, http://www.ou.org/about/judaism/bc.htm#chazal
16 16th Century Gedolim, http://pages.nyu.edu/~asr209/16cent.html
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believes that we need be concerned about the problem of mutual exclusion only with regard to two entirely different and conflicting characteristics which we attempt to impose on the same one day.” (http://vbm-torah.org/sukkot/sk60-ek.htm).
The Jews outside Israel also observe the ninth day as Shemini Atzeret (or Simchas Torah), just in case this is really the eighth day. However in this case the rules of mutual exclusion are not applicable because neither the eighth nor the ninth day is literally part of the Feast of Tabernacles. Therefore the eighth and ninth day do not concern two different holidays that cannot occur at the same time. It’s conceivable that a Jew outside Israel might loosely refer to the ninth day as the last day. But this wouldn’t change his understanding of the literal last dayof the Feast, the seventh day, followed by a separate festival, the eighth day.
[ADMIN: Here they again reject the truth of scripture as "Jewish fables"; because they reject the truth of scripture for their own false traditions. It was JOHN who called the 7th day of Tabernacles the last and great day of the Feast and that IS Holy Scripture!]
Likewise, the Jews’ “great day of the feast” on the seventh day (John 7:37) doesn’t change the Church’s understanding of the Last Great Day on the eighth day (Revelation 20:11-12).