Did David Eat the Shewbread
on the Sabbath Day?

That which is Not Lawful To Do

Matthew 12:1-8, Mark 2:23-28, Luke 6:1-5, 1Samuel 20 – 21:1-9

 

In the tapestry of ancient texts, a thread of inquiry weaves its way through the annals of Scripture, beckoning us to unravel the mysteries that lie beneath the surface. At the heart of this enigma lies two questions that reverberate through time and tradition. The first poised by the Pharisees to the Messiah, with regard to His disciples eating grain on the Sabbath. Second only to this, did David eat the Shewbread on the Sabbath day, doing that which is unlawful to do? All in all, there are five foundational parts to this article to assist the reader in answering a third and primary question: Does the narrative of David eating the shewbread provide any evidence that the calendar of Scripture and its Sabbath is based upon a continuous weekly cycle, or in contrast is it based on a count from the New Moon Day? 

Part 1: The Pharisees’ Accusation

In the tranquil countryside of antiquity, the Pharisees accused the Messiah’s disciples of transgressing the Sabbath laws. But is their claim rooted in truth, or does it mask a deeper agenda? With Scripture as our guide, we delve into the accounts of Matthew, Mark, and Luke, seeking clarity amidst the chaos of conflicting interpretations.

Part 2: David’s Dilemma a Thousand Years Earlier

Amidst the whispers of court intrigue and divine providence, David finds himself at a crossroads, facing a choice that will reverberate through the corridors of history. Did he, in a moment of desperation, partake of the sacred shewbread, “that which is not lawful to do,” on the Sabbath day? As we journey through the pages of 1 Samuel 20 and 21, we confront the complexities of loyalty, duty, and divine law.

Part 3: The Challenge Declared

In the crucible of debate, Saturday Sabbath adherents wield the narratives of David and the Messiah’s disciples as weapons against the lunar Sabbath model. But can their arguments withstand the scrutiny of rigorous examination? With Scripture as our guide and compass, we navigate the treacherous waters of interpretation, seeking truth amidst the tides of deep-seated Roman tradition.

Part 4: Answering the Call

Armed with questions that pierce through the veil of assumption, we embark on a quest to apprehend the long-lost truth. What does the combination of these narratives reveal about Scriptural time measurement? Does it provide evidence for a Saturday Sabbath and its foundational continuous weekly cycle, or does it challenge the very foundations of our understanding? We seek to uncover the hidden truths buried beneath the surface with humility and open hearts.

Part 5: A Revelation Unveiled

As the layers of interpretation fall away, a revelation emerges, illuminating the path forward. Could it be that the holy Sabbath was ordained to be measured consistently from the New Moon, as it was in the time of David and the Messiah? With minds open to possibility and hearts attuned to the whispers of divine wisdom, we dare to embrace the unpopular truth that lies at the heart of Scripture’s authentic and original calendar model.

Thus, with minds sharpened and spirits aflame with curiosity, let us embark on this journey of discovery, guided by the light of truth and the promise of revelation. For within the depths of these narratives lie the keys to understanding not only the Sabbath’s sanctity but also the very essence of divine revelation for such a time as this.

Challenge to the Lunar Sabbath by Saturday Sabbath Traditionalists

Amidst the labyrinth of theological debates, a formidable challenge emerges from the camp of Saturday Sabbath traditional adherents, wielding the verses of Matthew 12:1-8, Mark 2:23-28, Luke 6:1-5, and the narrative of 1 Samuel 20 – 21:1-9 as weapons against the lunar Sabbath model. Their contention echoes through the ages, challenging the very foundation of lunar Sabbath observance.

At the heart of their argument lies the tale of David’s clandestine consumption of the sacred shewbread, an act deemed unlawful by divine decree. They posit that this event, occurring on the fourth morning after the New Moon Day, also occurred on the seventh day of the Sabbath. If this view is found to be true, it serves as evidence against the lunar Sabbath, suggesting instead a fixed Sabbath day, invariably linked to the seventh day of the continuous weekly cycle of the modern Roman calendar.

In other words, if the Sabbath indeed falls on the fourth day after the New Moon on this occasion, it undermines the lunar Sabbath model, which dictates Sabbath observance to fall upon the 8th, 15th, 22nd, or 29th day as counted from the New Moon Day. Thus, they assert, the Sabbath must unequivocally align with Saturday, the seventh day of the continuous weekly cycle, irrespective of lunar cycles.

Moreover, they delve into the narrative of David’s encounter with the shewbread, proposing that his actions transpired on the Sabbath day itself, citing the receiving of bread on that day as evidence. They argue that their belief that this was the Sabbath necessitates twelve loaves, with five given to David and his entourage and the remainder for the priestly order.

Yet, amidst the clamor of theological discourse, preliminary questions beckon, demanding thoughtful consideration and discernment. As we embark on this journey of inquiry, let us traverse through the intricacies of divine Scripture with open minds and diligent hearts, seeking illumination amidst the shadows of traditional thought.

Preliminary Questions Unveiled

To navigate the depths of this challenge, we must confront a series of preliminary inquiries, each a beacon and clue guiding us through the maze of theological discourse. Let us heed their call, unraveling the mysteries that lie beneath the surface as we embark on a quest for truth and understanding. After all, truth is what we seek, whether popular or not.

1. The question at large is whether the Messiah’s disciples plucking and eating grain and David eating the sacred shewbread occurred on the day of the holy Sabbath.

2. Are both stories about “doing that which is unlawful to do?”

3. Is there more than one way to do that, which is unlawful on work days and Sabbath days?

4. Are both stories about doing that which is unlawful to do concerning eating?

5. In the Messiah’s answer to the Pharisees, as recorded in (Matthew 12:3-4, Mark 2:25-26, and Luke 6:3-4), does he state that David ate the Shewbread on the Sabbath day?

6. Did the Messiah provide any other examples to the Pharisees that involved the appearance of “doing that which is unlawful,” specifically on the Sabbath day?

7. How many examples did the Messiah give that had to do with the Sabbath day?

8. Did the Messiah fully address the subject matter with his explanations of “doing that which is unlawful” and “the breaking of the Sabbath Commandment?”

9. Are there any extenuating details that identify that David ate the Shewbread on the Sabbath day, a Saturday of a continuous weekly cycle, on this fourth day after fleeing for his life from King Saul (1 Samuel 21)?

10. Likewise, is there any evidence counting from the New Moon that David ate the Shewbread in the middle of the first lunar week cycle?

11. Is there any indication from this narrative of David eating the Shewbread in the Tabernacle that the Biblical Sabbath is lunar?

 

The Dialog between the Pharisees and Yahusha, the Messiah

We shall begin this meaningful subject by familiarizing ourselves with the dialog that occurred between Yahusha, the Messiah, and the Pharisees as recorded in Matthew, Mark, and Luke.

Matthew 12:1-8

“At that time Yahusha went on the Sabbath day through the corn; and his disciples were hungry, and began to pluck the ears of corn, and to eat. But when the Pharisees saw it, they said unto him, “Behold, thy disciples do that which is not lawful to do upon the Sabbath day.”  But he said unto them, “Have you not read what David did, when he was hungry, and they that were with him; how he entered into the house of Alahim, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? Or have you not read in the law, how that on the Sabbath days the priests in the temple profane the Sabbath, and are blameless? But I say unto you, That in this place is one greater than the temple. But if you had known what this means, I will have mercy, and not sacrifice, you would not have condemned the guiltless. For the Son of man is Master even of the Sabbath day.” 

 

Mark 2:23-28

“And it came to pass, that he went through the corn fields on the Sabbath day; and his disciples began, as they went, to pluck the ears of corn. And the Pharisees said unto him, “Behold, why do they on the Sabbath day do that which is not lawful?”  And he said unto them, “Have you never read what David did, when he had need, and was hungry, he, and they that were with him? How he went into the house of Alahim in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him? And he said unto them, “The Sabbath was made for man, and not man for the Sabbath: Therefore the Son of man is Master also of the Sabbath.” 

 

Luke 6:1-5

“And it came to pass on the second Sabbath after the first [of the lunar month or New Moon Day] that He went through the corn fields; and His disciples plucked the ears of corn, and did eat, rubbing them in their hands. And certain of the Pharisees said unto them, “Why do you do that which is not lawful to do on the Sabbath days?” And Jesus answering them said, “Have you not read so much as this, what David did when himself was hungry, and they which were with him; how he went into the house of Alahim, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone?” And he said unto them, “that the Son of man is Master also of the Sabbath.” 

 

The Messiah Provides Three Examples of Law-Breaking

From the verses above, we find the Messiah responded to the Pharisee’s interrogation by presenting three examples of perceived law-breaking in the Tanakh (Old Testament):

1. “Have you not read what David did when he was hungry, as well as those who were with him? How he entered into the Tabernacle of Yahuah Alahim and ate the sacred shewbread, which was not lawful for him to eat, but only for the priests.” [Note: Nothing is said here about David breaking the Sabbath commandment, only that he did what was not lawful to do.]

2. “Or have you not read in the law how, on the Sabbath days, the priests in the temple profane the Sabbath and are blameless?” [Note: This is the Messiah’s first comment designed to compare with the Pharisees’ accusation about the disciples breaking the Sabbath commandment, and it has nothing whatsoever to do with David and the shewbread.]

3. Next, the Messiah throws the book at the Pharisees, so to speak, with a second comment designed to compare additional points with their accusation of breaking the Sabbath commandment: “But I say unto you, that in this place is one greater than the temple. But if you had known what it means, ‘I will have mercy, and not sacrifice,’ you would not have condemned the guiltless. For the Son of man is Master even of the Sabbath day.” [Note: This comment has nothing to do with David and Shewbread but rather identifies Himself as the Master of having dominion over the Sabbath.

4. And from Mark 2:27, the Messiah lays out the principle “that the Sabbath was made for man and not man for the Sabbath.” 

 

In the tapestry of theological debate, a divergence of views emerges within the Christian churches, casting a shadow over the sanctity of the Sabbath. Some contend that the Messiah’s words above signify a departure from the relevance of this sacred day, citing the mantra “we are no longer under the law but under grace.” Yet, this interpretation stands in stark contradiction to the foundational principles enshrined within Scripture.

Indeed, a careful examination of the Brit Hadasha (the New Testament) reveals a different narrative—one that upholds the Sabbath’s sanctity. Throughout its pages, we find evidence that the Messiah Himself, His disciples, and the people of Yasharal (Israel) at the time continued to honor and protect the Sabbath day.

Consider the account where the Messiah references David’s actions, drawing three parallels to the Sabbath. Despite providing some nuance to the Fourth Commandment and Torah Law regarding Sabbath observance, He notably refrains from suggesting that David partook of the shewbread from the Tabernacle on the Sabbath day. Instead, in Mark 2:27, He delivers a profound revelation: “The Sabbath was made for man, and not man for the Sabbath.”

This statement, steeped in wisdom and insight, transcends mere legalistic interpretation. It underscores the intrinsic value of the Sabbath as a gift bestowed upon humanity, designed for their well-being and spiritual nourishment. Far from abolishing its significance, the Messiah’s words reaffirm the eternal relevance of the Sabbath, emphasizing its centrality in the divine order.

As we process the complexities of Scriptural interpretation, let us not stray from the foundational truths encapsulated within its pages. For in the Sabbath’s sanctity, we discover a profound connection to our Creator and a pathway to spiritual renewal and growth.

The Second Sabbath from the First

In the realm of Scriptural inquiry, a pivotal question emerges from the annals of Matthew, Mark, and Luke: Did Yahusha’s disciples pluck grain from the fields on the sacred Sabbath day? The answer, unequivocally, is YES! All three gospel accounts converge on this singular truth with resounding clarity, leaving no room for doubt or speculation. It stands as an immutable fact, etched into the fabric of Scripture.

But amidst this revelation, a subtle enigma surfaces, nestled within the pages of Luke 6:1. “And it came to pass on the second Sabbath after the first that He…” What could this cryptic phrase signify? Does it allude to the second Sabbath after the year’s commencement, or perhaps the second Sabbath of the month’s onset? Delving deeper, we uncover a truth obscured by the complexities of modern Roman timekeeping.

In dissecting the phrase “second Sabbath after the first,” we encounter a conundrum that defies conventional calendrical norms. Unlike the modern Gregorian calendar, where Sabbaths hold no fixed correlation with specific dates, this terminology implies a sequential count from a definitive starting point. It beckons us to reckon time in a manner unfamiliar to the linear constraints of secular calendars.

To elucidate this perplexity, we append the phrase [of the lunar month], not out of whimsy but as a clarion call for precision. It signifies a reference to the cyclical rhythm of the lunar calendar, where Sabbaths find their bearings in the ebb and flow of specific lunar phases at the specific interval of the 15th of the lunar month. Thus, the “second Sabbath after the first” harkens back to the commencement of the lunar month, the sacred New Moon Day, rather than the arbitrary markers of secular Roman timekeeping.

Moreover, we confront the essence of the accusation leveled against the disciples: a breach of the Fourth Commandment, enshrined within the Decalogue. “Remember the Sabbath day, to keep it holy…” Exodus 20:8-11 resounds with divine injunction, commanding reverence for the sanctity of the Sabbath, a day consecrated by the Creator Himself.

In the crucible of Biblical scrutiny, we unearth truths that transcend mere legalistic observance, delving into the essence of divine ordinance and spiritual devotion. Thus, as we maneuver through the tangle of theological assertions, let us heed Scripture’s wisdom, which guides us on the restorative journey of Scripture’s ancient paths.

Background Narrative of David Eating the Shewbread  

Amidst the tumultuous landscape of ancient Israel, the saga of David’s flight from King Saul unfolds with gripping intensity, as depicted in 1 Samuel 20:1-42. At its core lies the palpable tension between loyalty and betrayal, friendship and enmity, as David faithfully soldiers through the treacherous terrain of royal intrigue.

The narrative unfurls with David’s conviction that Saul seeks his demise, driving him to seek refuge from the king’s wrath. In a poignant display of unwavering friendship, Jonathan, Saul’s son, pledges his allegiance to David, urging him to hide in the safety of the fields for two nights. Their bond, forged in the crucible of adversity, serves as a beacon of solidarity amidst the chaos of political upheaval.

Together, David and Jonathan concoct a daring plan to gauge Saul’s intentions, with Jonathan vowing to relay any imminent danger to his friend. As the narrative unfolds, the stage is set for a pivotal confrontation between David and Saul during the Full New Moon celebration meal—a symbolic gathering marking the lunar cycle’s zenith.

When David fails to attend the first night’s feast, Saul dismisses his absence, anticipating his presence at the subsequent celebration. However, David’s non-appearance for the second night’s meal casts a shadow of suspicion over Saul’s intentions, shattering the illusion of camaraderie and revealing the depth of political danger lurking beneath the surface.

Saul’s fury ignites as he accuses Jonathan of treason, viewing David as a threat to his reign and Jonathan’s own aspirations to the throne. In a fit of rage, Saul demands David’s execution, condemning his continued existence as a barrier to Jonathan’s destiny. Torn between filial duty and loyalty to his friend, Jonathan confronts his father’s irrationality, only to face Saul’s violent wrath.

The narrative crescendos with Saul’s reckless aggression as he hurls a spear at Jonathan—a chilling testament to his descent into madness. Jonathan, disillusioned and grief-stricken, stands at a crossroads, torn between familial loyalty and moral conscience.

Yet, amidst the turmoil of political intrigue and familial discord, the bond between David and Jonathan remains unbroken, a testament to the enduring power of friendship in the face of adversity. Theirs is a tale of loyalty and sacrifice, a testament to the resilience of the human spirit amidst the tumultuous currents of power and ambition.

David and Five Loaves of Shewbread

Here in 1 Samuel 21:1-9, we find that David is fleeing for his life from the wrath of King Saul. Yet, he tells Ahimelech, the priest, that he is on the King’s business with a couple of servants and that they have run out of food. Below is the detailed Scripture narrative of David arriving at the Tabernacle and seeking the Shewbread.

1Samuel 21:1-9

1 Samuel 21:1 Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man [soldiers] with thee? 

 

1 Samuel 21:2  And David said unto Ahimelech the priest, the king hath commanded me a business, and hath said unto me, “Let no man know anything of the business whereabouts I send thee, and what I have commanded thee: and I have appointed my servants to such and such a place.” 

 

1 Samuel 21:3  Now therefore whatever is under thine hand (supervision), give me five loaves of bread in mine hand, or what there is present [left over]. 

 

1 Sam 21:4  And the priest answered David, and said, There is no common bread under my hand, but there is hallowed bread; if the young men [servants] have kept themselves at least from women. 

 

1 Samuel 21:5  And David answered the priest, and said unto him, “Of a truth, women have been kept from us about these three days, since I came out, and the vessels of the young men [servants] are holy, and in a manner common, yea, though it were sanctified this day in the vessel.” 

 

1Sam 21:6  So the priest gave him hallowed bread: for there was no bread there but the bread of the presence (shewbread), that was taken from before Yahuah, to put fresh bread in the day when it was taken away.

Click on the Word Study image to view the Hebrew Word Study’s alternate rendering of 1 Samuel 21:6.

Facts Deduced from 1 Samuel 21:1-6

Here are the facts deduced from 1Samuel 21:1-6:

1. In verses 1-2, David speaks to Ahimelech, the priest at Nob, the current location of the Tabernacle/Sanctuary, which has yet to be built of stone in Jerusalem. With him are a couple of servants, all of whom are hungry because they have run out of food. David lies to Ahimelech about being on the King’s business.

2. Now, this idea of passing through Nob on the King’s business did not raise any eyebrows on this day. Yet, if this had been the seventh day of the Sabbath, Ahimelech, the priest, would have said something in the chastisement of doing business and not keeping the Sabbath day sacred. Note: So far, nothing has yet been said about this day being the holy Sabbath.

3. In verse 3, David gives the exact number of five loaves he desires or whatever is present or left over. At first glance, we may consider that he only needs five loaves, but then he adds whatever is present, meaning whatever there is. This illustrates that David’s knowledge of when the Shewbread is provided fresh in the Tabernacle on the Sabbath gives him the ability to calculate how many loaves would most likely be present on this fifth day of the lunar month.

4. Every seventh day Sabbath, there is a change of the officiating priest in the Tabernacle/Sanctuary, and also twelve new freshly baked loaves of shewbread are brought in. Each day of the six-day work week, two loaves are eaten by the officiating priest (Matthew 12:4), one at the time of morning sacrifice and the other at the evening sacrifice. No loaves are eaten on either the New Moon Day, the transition day, or the seventh-day Sabbath. Therefore, on the first day of the week, two are eaten, on the second day two are eaten, and so on, until all twelve loaves are eaten by the end of the sixth workday. The bread symbolizes the provision provided for fallen humanity during the 6,000 years of earth’s history. The six work days represent a thousand years each.

5. Remember, in 1 Samuel 20:18-38, David spent two nights – one before the Full New Moon Day and one after, hiding in the field. From these details, David arrived at the Tabernacle in the morning, but after the morning sacrifice on the fifth day of the lunar month (the fourth day of the work week) because he had precalculated that only five loaves would be there when he arrived. For he said, “Give me five loaves of bread in mine hand, or what there is present [left over].  Note: Nothing has yet been said about this day being the holy Sabbath.

6. In verses 4-5, Ahimelech, the priest, makes it clear that he has no common bread, only the hallowed shewbread, but it would only be given if David and his servants had been abstinent from women. David assured him that, indeed, they had not been with women for about these three days.

 

The Holy Shewbread

Utilizing the alternate version from the Hebrew Word Study of 1 Samuel 21:6 appears more clearly stated. 

“So the priest [Ahimelech] gave him [David] hallowed bread because there was no common bread there except for the bread of the presence (shewbread), as instructions from before the presence of Yahuah, ordained fresh bread, in the day it was received.” 1 Samuel 21:6

What must be understood here is that there is no bread left after the sixth evening. Twelve loaves of unleavened bread were freshly baked on the sixth day of each week and taken to the Tabernacle on the seventh day Sabbath, at the time of the changing of the priest. Why? Because the priest was to eat one loaf at the time of each morning sacrifice and one at the time of each evening sacrifice during the six workdays only. Fresh, new loaves of flatbread were then brought to the Tabernacle every Sabbath along with a new officiating priest. Note: As of yet, nothing has been said about this day being the holy Sabbath.

Flavius Josephus provides some helpful details regarding the Shewbread.

“However, out of the common charges, baked bread, without leaven, of twenty-four tenth deals of flour, for so much is spent upon this bread; two heaps of these were baked, they were baked the day before the Sabbath, but were brought into the holy place on the morning of the Sabbath, and set upon the holy table, six on a heap, one loaf still standing over against another…” Antiquities of the Jews, Flavius Josephus, Book III, Chapter 10, #7.

How the Shewbread Identifies the Day of the Week

From 1 Samuel 21:6, we find that David had for three full days been fleeing from Saul, whose intent was to kill him. This means that three days have transpired since the New Moon Day incident of not being seated for the meals that acted as bookends on either side of the sacred New Moon Day. This places David’s arrival at the Tabernacle on the morning of the fourth day of the work week, the fifth day of the lunar month. This was a day that no one would question the authenticity of his declaration that he was on the King’s errand, doing business, as he stated. (Click on the image to enlarge it.)

Note that while the New Moon Day is always Day 1 of the lunar month, the first work day is Day 2 of the lunar month, making the seventh day, Sabbath, Day 8 of the lunar month. The Shewbread was brought fresh into the Tabernacle on the seventh day Sabbath, which occurs every lunar month on the 8^th, 15^th, 22^nd, and 29^th.

Final Questions and Answers

To bring harmony and completion to this important subject, each of the following questions is followed by the answers provided by the clues scattered throughout this study.

1. Are both stories about “doing that which is unlawful to do?” Yes!

2. Are both stories about “doing that which is unlawful to do about eating?” Yes!

3. Are both stories about “doing that which is unlawful to do” on the Sabbath day? No! Both narratives do not occur upon the Sabbath Day. This is where the problem lies for those who seek to prove “Saturday” is the traditional Bible Sabbath of a continuous weekly cycle, divorced from the moon.

4. Considering the immense amount of details provided in both stories about what the Messiah said and what David did, is there evidence that David ate the Shewbread on the Sabbath day? No! None! Nada!

5. Does the Messiah provide any other explanation to the Pharisees that has to do with the “appearance of doing that which is unlawful to do specifically on the Sabbath day?” Yes! How many other examples does He give? Four.

6. Is there more than one way to “do that which is unlawful?” Yes! There are a minimum of ten principal ways to break the Ten Commandments, but a maximum of 613 Torah Laws of the Bridal Covenant can also be broken. If this seems like an excessive amount, for perspective, compare this to the number of laws on the books of the United States of America. There are over 40,000 laws. For those who consider the 613 Laws in the Torah (Old Testament) offensive legalism at its core, for which they want no part, does this mean they will now flee from their motherland, the United States, for the same reason they have been ignoring and fleeing from Yahuah Alahim’s sacred Torah Laws? Not likely.

7. Did the Messiah fully cover the subject matter with his explanation on both “doing that which is unlawful” and “the breaking of the Sabbath Commandment?” Absolutely, He did!

8. Are there any extenuating details that indicate that David ate the Shewbread on the Sabbath day (a Saturday), on this fourth day after the New Moon Day, in which he fled from King Saul (1 Samuel 20-21)? No! Nada! The evidence in 1 Samuel 20-21 illustrates that David fled from King Saul on the day after the New Moon Day, placing him at the Tabernacle in the middle of the lunar week. It was a non-Sabbath. 

9. Does the narrative of David eating the shewbread provide evidence against the lunar Sabbath, as many Saturnarians declare, with proof that this was the seventh-day Sabbath of a continuous weekly cycle? No evidence for this can be found; it is only wishful thinking.

10. Likewise, is there any evidence counting from the New Moon Day that David ate the Shewbread in the middle of the lunar week cycle? Yes! The count of days places David at the Tabernacle on the morning of the fourth work day of the lunar week cycle, the fifth day of the lunar month. Add to this that David, having full knowledge of when the shewbread was provided fresh on the Sabbath day, allowed him to precalculate how many loaves would be available for him and his servants to eat, which was exactly five.

11. As a nail in a sure place, 1 Samuel 21:2 reveals that David told the priest that he and his servants were on a business errand for King Saul, which they were not to tell anyone. This single FACT identifies this as a mere work day, as it was a non-Sabbath activity. As a result, it was impossible for this to be the seventh-day Sabbath as Saturnarians of the Roman continuous weekly cycle propose. If it had been the Sabbath, without question, David would have been rebuked by Ahimelech, the priest, for doing business on the Sabbath day. As a result, that day was neither Saturday of the Roman continuous weekly cycle nor the lunar Sabbath. It was the fourth day of the lunar week and the fifth day of the lunar month.

 

Conclusion

In the intricate tapestry of these narratives, there lies a profound revelation—one that transcends mere coincidence and speaks to the very essence of divine timing. As we dove into the depths of these ancient texts, we uncovered a truth that resonates with undeniable clarity—a truth that challenges conventional notions and beckons us to reconsider our understanding of sacred time.

Amidst the turmoil of David’s flight from King Saul’s wrath, a beacon of celestial guidance emerges—a celestial clockwork that pulses with the rhythm of the lunar cycle. David seeks sustenance on the fourth morning after the New Moon Day.

In this moment, as David partakes of the holy bread, a divine orchestration unfolds—a symphony of celestial movements that herald the sanctity that the Sabbath of Scripture is lunar. For it is not upon the conventional Saturday Sabbath nor its continuous weekly cycle rhythm that David finds himself in the presence of the divine, but rather upon the fourth work day, the fifth day of the lunar month. This is a revelation that shatters the illusion of fixed calendar impostors and unveils the timeless cadence of the lunar cycle.

As we juxtapose this narrative with the account of the disciples plucking grain “on the second Sabbath from the first,” a celestial dance emerges—a dance that spans the ages and transcends the confines of earthly timekeeping from David’s day to that of the Messiah. Here, in the convergence of these two narratives, we witness the handiwork of the divine—a testament to the sacredness of lunar timekeeping and the restoration of divine order, as both are decidedly linked in time to the same.

Indeed, this revelation serves as a clarion call—a call to awaken from the slumber of ignorance and embrace the divine truth that pulses from the heart of creation. It is a call to cast aside the shackles of false religious doctrines, traditions, and commandments of men and embrace the preordained path of righteousness, illuminated by the sacred light of the full New Moon and its fruit of time, the lunar Sabbath.

In the radiant glow of divine revelation, let us heed the call of the Creator and Savior (Yahuah Alahim and Yahusha haMashiach), for together, they beckon us to embrace the anointed sacred lunar appointed calendar—a calendar that resonates with the rhythm of the cosmos and heralds the renewal of ancient paths. As the times of the Gentiles draw to a close, let us heed the call for restoration and prepare our soul temples for the glorious return of our Savior and Messiah.

For in the embrace of divine truth, we find redemption, and in the harmonious cadence of the lunar Sabbath, we find synchronized communion with the divine. May we, like the wise, shine brightly amidst the darkness of ignorance, guiding others to righteousness and illuminating the path to eternal glory. HalleluYAH!

 

The Time of the End

 “At that time, Michael shall stand up,
the great prince who stands watch over the sons of your people;
and there shall be a time of trouble,
such as never was since there was a nation, even to that time. 
And at that time, your people shall be delivered,
everyone who is found written in the book.
And many of those who sleep in the dust of the earth shall awake,
some to everlasting life, some to shame and everlasting contempt.
Those who are wise shall shine like the brightness of the firmament,
and those who turn many to righteousness like the stars forever and ever.
But you, Daniel, shut up the words
and seal the book until the time of the end;
many shall run to and fro, and knowledge shall increase.”
Daniel 12:1-4

by
Kerrie L. French
www.TheCreatorsCalendar.com

Please visit the website above for more information on your soul’s restoration and this vital subject of the Creator’s lunar Year, New Moon Day, lunar Sabbath, and the specific lunar appointed Feast days.