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

Introduction

Amidst the labyrinth of theological debate, a formidable challenge emerges from the camp of traditional Saturday Sabbath 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. 

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 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, for which they have no desire to disengage from.

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 on every month of the year. Thus, they assert, the Sabbath must unequivocally align with the Roman 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 the 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, the theological discourse and 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 diligent minds and open hearts, seeking illumination amidst the shadows of traditional thought.

This study unfolds through five foundational sections, each carefully structured to reexamine the long-held assumption that David partook of the shewbread on the Sabbath. The conclusions that emerge may surprise even seasoned students of Scripture. Does the biblical account truly support the idea that Scripture’s seventh-day Sabbath functions within an unbroken, continuous weekly cycle, and falls on Saturday? Or does it instead reveal a sacred rhythm anchored to the counting of days from one New Moon to the next? Most critically, what does such a discovery require of those who seek faithfulness to truth above inherited tradition?

Part 1: The Pharisees’ Accusation

In the tranquil countryside of antiquity, the Pharisees accused the Messiah’s disciples of transgressing the Sabbath laws of picking and eating the grain. 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

Set against a backdrop of court intrigue and divine providence, David stands at a decisive crossroads, compelled to act under extraordinary circumstances. In that moment of necessity, did he partake of the sacred shewbread, “that which was not lawful to eat,” on the Sabbath day? As we walk carefully through the accounts recorded in 1 Samuel chapters 20 and 21, we are invited to weigh the intertwined themes of loyalty, covenantal duty, and the unyielding framework of divine law.

Part 3: The Challenge Declared

Within the crucible of theological debate, proponents of the Saturday Sabbath often appeal to the accounts of David and the Messiah’s disciples as evidence for a continuous weekly cycle rooted in the Roman planetary week. Yet can these claims endure the weight of careful, disciplined examination? With Scripture as both guide and compass, we venture into these contested waters, testing interpretation against the unchanging witness of the text itself, and seeking truth beyond the pull of long-established 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 planetary week that cycles without end, or does it challenge the very foundations of our understanding of how biblical time is measured? 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 one New Moon to another? 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.

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 Dialogue Between the Pharisees and Yahusha, the Messiah

We shall begin this meaningful subject by familiarizing ourselves with the dialogue 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.” 

Four Responses to the Accusation of Breaking the Sabbath

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) and a fourth response to the purpose of the Sabbath:

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.” 

Within the broad landscape of Christian thought, a divergence of views has arisen among the churches, obscuring the sanctity of the authentic and original Sabbath. Some assert that the Messiah’s words signal a departure from the relevance of this sacred day, often appealing to the refrain, “we are no longer under the law but under grace.” Yet such a conclusion stands in sharp contrast to the consistent and cumulative witness borne by the full weight of 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 and later 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.” Does this eliminate the sacredness of 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 Sabbath’s eternal relevance, emphasizing its centrality in the divine order, that as long as mankind exists the gift of the sacred Sabbath will play a part.

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

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 is there any difference between harvesting a crop and merely eating because they were hungry?

The Second Sabbath from the First

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 monthly 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 the modern Roman solar calendar mechanism.

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 seventh-day Sabbaths and annual Feast Days find their bearings in the ebb and flow of particular 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 (the first day of a Biblical lunar month), 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 of the New Moon feast, Saul dismisses his absence, anticipating his presence on the following night at the second celebration feast. The two feasts act as bookends to highlight the single New Moon event.  The first meal announces the start of the new month to commence at sunrise, and the second meal announces the sacred portion of the New Moon day’s termination at sunset. However, David’s non-appearance on the second night 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 the 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 (authority), 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 original Hebrew’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 David passing through Nob on the King’s business did not raise any eyebrows on this day. Yet, if this had been the seventh-day Sabbath, as some suggest, 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 David’s foreknowledge of when the Shewbread is provided fresh in the Tabernacle on the Sabbath, which gives him the ability to calculate how many loaves would most likely be present on this fifth day of the lunar month after the Priests had eaten a loaf at the time of the previous morning and evening sacrifices.

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 workweek, 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 (the 30th day of the lunar month), 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). This is revealed in the fact that 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, 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.

Bread for the Tabernacle

“And you shall take fine flour and bake twelve cakes with it. Two-tenths of an ephah shall be in each cake. You shall set them in two stacks, six in a stack, on the pure gold table before YAHUAH. And you shall put pure frankincense on each stack, that it may be on the bread for a memorial, an offering made by fire unto YAHUAH. Every Sabbath he shall set it in order before YAHUAH continually, being taken from the children of Israel by an everlasting covenant. And it shall be for Aaron and his sons, and they shall eat it in the holy place; for it is most holy to him from the offerings of YAHUAH made by fire, by a perpetual statute.” Leviticus 24:5-9 

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 full 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, soon after the morning sacrifice, 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. This means that only five loaves of Shewbread were left. (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! NO! A THOUSAND TIMES 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, and it is found only upon a Roman continuous weekly cycle, entirely divorced from the moon. The proponents of this unsupported view often utilize this narrative to prove that the Roman solar calendar’s Saturday Sabbath, although not identified by name in Scripture, existed in rhythm during the life of David. But as we have illustrated, no proof for a Saturday Sabbath in name or rhythm can be found anywhere in this narrative. 

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? Three examples and one wise clarification for the Sabbath.

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, the breaking of which would be deemed unlawful.

7. For those who consider the 613 Laws in the Torah Law of the Old Testament offensive and legalistic at its core, for which they want no part, does this mean they will now flee from their motherland for the same reason they have been ignoring and fleeing from Yahuah Alahim’s sacred Torah Laws and its eternal truths? Not likely.

8. 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!

9. Are there any extenuating details that indicate that David ate the Shewbread on the Sabbath day, a Roman Saturday according to the continuous weekly cycle, on the morning of the 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. His arrival at the Tabernacle occurred on a non-Sabbath day, a day on which doing business for the king is lawful. 

10. 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 Roman continuous weekly cycle? No evidence for this can be found; it is only wishful thinking by those who would rather synchronize their soul temples with the pagans than be restored to their Creator’s sacred time principles unto salvation.

11. Likewise, is there any evidence provided when 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 but 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.

12. 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, in which they were instructed not to tell anyone. Although an outright lie, this single FACT identifies this shewbread eating event as occurring on a mere workday, as it was a non-Sabbath activity. As a result, this couldn’t be a “Saturday” or its equivalent seventh-day Sabbath rhythm, as Saturnarians of the Roman Empire’s 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 empirically 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 timekeeping.

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, along with his companions, seek sustenance on the fourth morning after the New Moon Day, the fifth day of the lunar month.

At 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 at the sacred Tabernacle, but rather upon the fourth work day, as counted from the New Moon Day, also 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, a period of nearly 1,000 years. 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 YAHUAH’S divine order, as both are decidedly linked in time to the same lunar timepiece.

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 Day (recorded 349 times in Scripture) and its fruit of time, the lunar Sabbath.

“Not giving heed to Jewish fables, and commandments of men, that turn from the truth.”  Titus 1:14

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 perpetually with the rhythm of THE MOST HOLY PLACE, MOUNT ZION, THE PROMISED LAND and heralds the renewal of its 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 worship and communion with the divine according to His preordained Kingdom government and preordained scheduled REDEMPTION. 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.