What
do You Mean, “You”? Study No. 208
O |
ne day, the Lone Ranger and his Indian sidekick, Tonto, were ambushed
by wild Indians. This bushwhacking went
sore against them. In desperation
during the heat of battle, the Lone Ranger exclaimed, “Tonto, we are
goners!” Tonto replied, “What do you
mean, ‘we’, white man?”
And
so it is, that Church of God ministers often play games with simple words; a
notorious example is usage of the words, “ye,” “you,” or “your,” in Leviticus
23.
The
entire chapter of Leviticus 23 was spoken by the Eternal to Moses, verse
1. It is the only place in the
Bible that, in one chapter, gives the Sabbath and all the Holy Days together,
and when and how to keep these important sacred appointments.
Ye Shall Do No Servile Work
The
seventh day is the Sabbath, “ye shall do no work therein; it is the
Sabbath of the Lord in all your dwellings,” verse 3. In this verse, who is the “ye” and
“your”? Is it only Moses and the
leadership of Israel? No, it is
everyone, all the children of Israel.
All followers of the Eternal are to keep the Sabbath holy.
Referring
to the Feast of Unleavened Bread, verse 6 says, “seven days ye
must eat unleavened bread.” And on the
first day of Unleavened Bread, “ye shall do no servile work therein,” verse
7. Are Moses and the elders the
only ones that must eat unleavened bread and rest on the Holy Day? No!
All Israel must do so.
Likewise,
on Trumpets “Ye shall do no servile work,” verse 25; on
Atonement, “ye shall afflict your souls,” verse 27; on the first
day of the Feast of Tabernacles and Last Great day, “ye shall do no
servile work therein,” verse 35, and “ye shall do no servile work
therein,” verse 36. So far, so
good. Nobody has a problem
understanding these verses. “Ye,”
“you,” and “your,” refer to all of us.
Understanding “Thee’s” and
“Thou’s”
In
King James English, “Ye” is the subject of a verb, “you” is the object
of a verb.
Modern
English replaces all the “thee’s” and “thou’s” with “you’s,” not distinguishing
between singular and plural, or nominative or objective. The chart at the end of this article shows
that the English spoken at the time of the King James translation was more
precise, and helps us understand the Bible better.
But,
like Tonto, certain Bible expositors switch sides when it comes to other uses
of these pronouns in Leviticus 23.
Ye Shall Proclaim
Verse
4 says,
“These are the feasts of the Lord, even holy convocations, which ye
shall proclaim in their seasons.”
Now, surely, here is a difference, some maintain. Only the ministry, it is claimed, can
proclaim when the Holy Days and Feasts are to be kept. However, even if their argument is correct,
the ministry cannot proclaim days to be holy that the Almighty has not already
proclaimed to be holy (cf. Matthew 16:19). Minister “X” may proclaim one day holy, and Minister “Y” may
proclaim another day holy. Others, of
the independent variety, claim that “ye shall proclaim in their seasons” means
that the brethren are to observe the New Moons for themselves, and determine
the Sacred Calendar for themselves when the Holy Days occur. Both extremes are wrong. If the brethren can decide for themselves
when to observe the Holy Days, then you would likewise have chaos and lack of
uniformity.
What
exactly does “ye shall proclaim in their seasons” mean? Verse 2 helps, “Speak unto the children of Israel, and say
unto them, Concerning the feasts of the Lord, which ye shall proclaim to be
holy convocations, even these are my feasts.”
Since verse 3 refers to the weekly Sabbath, and verses 4-43
refer to the annual Holy Days, we see that the Sabbath is also a feast of the
Lord. Now certainly, neither the
ministry nor the laity can determine when to observe the Sabbath, can
they? It is the seventh day of the
week, period.
The
Hebrew word for “proclaim” is Strong’s #7121, qara, which means call
upon, (Psalm 99:6), preach (Nehemiah 6:7), read
(Joshua 8:34-35; Nehemiah 8:3, 8, 18), publish (Deuteronomy
32:3), proclaim (Jeremiah 36:6, 9), cry out (Joel
1:19, Zechariah 7:13). The word, “Karaite,”
comes from the Hebrew word qara.
We see that to proclaim the feasts in their seasons has to do with
preaching, proclaiming, reading, publishing, and crying out to God on the
feasts. By doing this, we “proclaim”
the feasts of the Eternal. In the New
Testament, we are told that when we observe the Christian Passover Memorial,
“For as often as ye eat this bread, and drink this cup, ye do shew the
Lord’s death till He come,” I Corinthians 11:26. The NKJV renders it, “you proclaim
the Lord’s death till He comes.” By
putting them to practice, by teaching others about them, we proclaim the
Eternal’s Feasts! Every one of us has
responsibility to proclaim as holy convocations the divine appointments of the
Almighty.
Ye Shall Count, Ye
Shall Number
Next,
in relation to the Feast of Weeks, called Pentecost, “And ye shall count
unto you . . . shall ye
number fifty days,” Leviticus 23:15-16. Here again, some inebriated with their own supposed authority,
say that the “ye’s” and “you’s” here refer to the authority of the Church
hierarchical ministry to count the days toward Pentecost. Not so!
Even as the individual Israelite brought his or her wave sheaf offering,
“from the day that ye brought the sheaf of the wave offering,” verse
15, so the individual Israelite was to count the days, fifty of them,
towards Pentecost. There is great
meaning in counting the days toward Pentecost.
The
Karaite Samuel Al-Magribi said, “The counting should be done aloud by each
member of the community, since it is written, And ye shall count (Leviticus
23:15), and again in the next verse: shall ye number, both in the
plural. Possibly this was intended by
God to serve as an emphasis of the great importance of this ordinance, and also
as an assurance of general knowledge of the correct count” (Karaite
Anthology, p. 219).
Ye Shall Bring a Wave Sheaf
from Your Harvest
Verses
10-11, deal
a deathblow to a commonly held, false theory in the Church of God today. “Speak unto the children of Israel,
and say unto them, When ye be come into the land which I give unto you,
and shall reap the harvest thereof, then ye shall bring a sheaf of the
firstfruits of your harvest unto the priest: and he shall wave the sheaf before the Lord, to be accepted for you:
on the morrow after the Sabbath the priest shall wave it.” Isn’t this perfectly plain? The individual children of Israel were to
bring a sheaf of their (not someone else’s) harvest to be waved
by the priest, and be accepted for them by the Lord. Then, why is it that all the major Church of God organizations
descended from the Worldwide Church of God, believe that Joshua 5:10-12
authorizes moving wave sheaf day (and hence, Pentecost) a whole week too early
on those years that Passover (Abib 14) falls on a weekly Sabbath? There is no mention of a wave sheaf day in Joshua
5. There could not have been a wave
sheaf at that time, because the Israelites had not planted and harvested any
crops, having just crossed the Jordan River into the Promised Land. Remember the “you” and “your” in Leviticus
23:10-11. In every case in Leviticus
23, “you” refers to the individual Israelites, not someone else. Bring a sheaf of the first fruits of your
harvest, they were told. Do you think
the Almighty would accept a sheaf of someone else’s harvest? We are to observe “the feast of harvest
[Pentecost], the first fruits of thy labours, which thou has sown
in the field . . .” Exodus 23:16.
When
Israel entered the Promised Land, God gave them land for which they did not
labor, Joshua 24:13. It was years
after the conquest of Canaan, before the Israelites were able to offer a wave
sheaf.
Ye Shall Offer
Finally,
some object to our understanding of Leviticus 23 because there is
constant reference to sacrificial offerings that “ye” shall offer, verses
8, 12, 13, 17, 18, 19, 25, 27, 36, and 37. Surely, some argue, the individual Israelite family could not
afford to offer all these animal sacrifices out of their own flocks and
herds. However, what is good for the Lone
Ranger is good for Tonto. Referring to
the Day of Atonement fast, verse 27 says, “ye shall afflict your souls,
and offer an offering made by fire unto the Lord.” If there only needs to be one representative offering for all
Israel, then only one individual, perhaps the High Priest, needs to afflict his
soul by fasting. Can you see the
perverseness of the commonly used arguments against the Truth of God?
Wave Sheaf to Be Accepted
for You;Ye Shall Eat
The
Jews, both Pharisees and Sadducees, did not properly read, qara, the
Scriptures. They took it upon
themselves to offer one representative wave sheaf offering for all
Israel. Not only that, they gathered up
harvesting instruments and marched out to the selected field on the Sabbath, so
that they would cut the wave sheaf at sundown at the beginning of the morrow
after the Sabbath. How could they dare
gather sickles for harvesting on the Sabbath, and proceed to a field to work?
According
to Alfred Edersheim (The Temple, pp. 258-259), as the sun was going
down, three selected men, each with a sickle and basket, formally went to
work. First, they were asked by
bystanders three times each of these questions, “Has the sun gone down?” “With this sickle?” “Into this basket?” “On this Sabbath?” “Shall I reap?” Having each time answered in the
affirmative, they cut down barley to the amount of one ephah (ten omers) which
Edersheim says is twenty-four quarts and a pint. The barley was taken to the Court of the Temple, where it was
parched and offered with oil on the morning of the next day as the wave sheaf
offering. This unauthorized ceremony
does not resemble the Word of God.
The
Bible says nothing about when the wave sheaf was to be cut. It does say when the wave sheaf is to be offered:
the morrow after the Sabbath. The wave
sheaf could have been cut before Passover at the individual Israelite’s home
farm, so he could bring it to the priest in Jerusalem at the Festival. The Bible does say that “you,” each
individual Israelite, was to reap and bring a sheaf from his own harvest. Any farmer knows that you do not begin a
harvest at sundown.
After
the wave sheaf offering, Israelites could eat of the new barley harvest, “And ye
shall eat neither bread, nor parched corn, nor green ears, until the selfsame
day that ye have brought an offering unto your God: it shall be a
statute for ever throughout your generations in all your
dwellings,” verse 14. What do
you mean, “you”? Certainly, “you” means
every Israelite!
Will
we read the Bible correctly, or devise our own ideas, as the Jews did?
Worldwide Church of God
Borrows Karaite Teaching
The
Karaites, a group of renegade Jews who disagreed with the majority of Jews
during the Middle Ages, take their name from the Hebrew word qara, “to
read, proclaim, preach, publish, call upon, cry out.” Karaites claimed to be better scholars than the Rabbinates
(descendants of the Pharisees).
However, they agreed in many respects with the Rabbinates. Karaites claimed to reject the Jewish
Talmud, yet nevertheless established traditions of their own. Like the Pharisees or Sadducees, Karaites
count seven weeks, not fifty days, to Pentecost, observe Passover on the
beginning of the fifteenth day of the first month, Pentecost always on Sunday,
believe there are eighteen (rather than nineteen) holidays of Scripture, and
have many similarities to commonly accepted, false, Jewish beliefs. Although their name means, “to read,”
Karaites don’t read Scripture very well.
The Bible says to count fifty days toward Pentecost; Passover is on the
beginning of the fourteenth; there are nineteen annual Biblical holidays
(Passover + seven Days of Unleavened Bread + Pentecost + Trumpets + Atonement +
seven days of Tabernacles + Last Great Day = nineteen days).
The
sun and moon move in a nineteen-year cycle; every nineteen years, they come
back in the same alignment. Contrary to
Karaites and other rejecters of the calculated Hebrew Calendar, the Greek Meton
did not “invent” the nineteen-year time cycle.
A recent article by Carl Franklin and Dwight Blevins, “Historical Evidence
of a 19-Year Intercalation Cycle,” proves that the nineteen-year time cycle was
understood, and incorporated, in calendars thousands of years B.C.
Bullinger,
in his book, Number in Scripture, says that nineteen “is a combination
of ten and nine, and would denote the perfection of Divine order
connected with judgment . . .” p. 262.
In
1974, the Worldwide Church of God borrowed a major teaching from the
Karaites. Samuel ben Moses al-Magribi,
a Karaite physician of Cairo, Egypt, in 1434 completed his code of Karaite law,
which he wrote in Arabic and entitled al-Mursid (The Guide). His and other Karaite writings are included
in the book, Karaite Anthology, translated and edited by Leon
Nemoy, Yale Judaica Series, 1952, 1980, New Haven, Connecticut. In his section on Pentecost, al-Magribi
claims, without proof, that the morrow after the Sabbath, wave sheaf day, must
be part of the seven days of unleavened bread.
To “prove” his point, al-Magribi uses Joshua 5:11, “And they ate
of the produce of the land, on the morrow after the Passover, unleavened bread
and parched grain, on the selfsame day.”
Al-Magribi says, “it follows that in that year the Feast of Passover [sic,
fifteenth] fell on a Sunday and that on that day they also made the offering of
the sheaf and ate the unleavened bread and the parched grain” (Karaite
Anthology, p. 217). In 1974, the
Worldwide Church of God used the Karaite argument to move Pentecost a week too
soon in those years when Nisan 15 falls on a Sunday.
Although
claiming to believe in the literal interpretation of Scripture, Karaite
teaching belies their claim to a literal reading of Scripture. One of the first famous Karaites, eighth
century Anan Ben David (said to be the founder of the Karaites), found that the
only birds used for burnt offerings were turtledoves and pigeons. Therefore, Ben David claims, this “proves
that the only clean birds are turtledoves and pigeons,” (Karaite Anthology,
p. 17). While Leviticus 11 and Deuteronomy
14 do not list any clean birds, they list twenty or more unclean birds, and
say, “of all clean fowls ye may eat.”
If the Eternal had intended us to eat only two birds, turtledoves and
pigeons, He could have avoided wasting His time listing unclean birds, by just
listing the two clean birds.
Karaites Have an Attitude
Problem
When
one reads Karaite literature, it is easy to detect an attitude problem. Karaites claim to be “holier than thou,”
more scriptural than the Rabbinates.
Twisted Karaite logic seemed to justify their departure from the majority
camp of Jewish thought, but generally it does not hold water. Nowhere is this more evident than in the
dispute between Karaites and Rabbinates over the Sacred Calendar. Karaites generally argued against the Hebrew
calculated calendar, and were easily refuted by the Rabbinates.
The
attitude problem shows up in the writings of the Karaite Jacob al-Kirkisani,
who, referring to the involved problem of the calendar and the calculation and
determination of the dates of festivals, is said to have advised his followers
to follow the Rabbinates, because, as he cynically phrased it, “all coins are
clipped anyway, so you might as well use the counterfeit that is at hand,” (Karaite
Anthology, p. 335).
Jacob
taught that the Day of Atonement always had to be on a weekly Sabbath. Some Karaites observed both Saturday and
Sunday as days of rest, p. 335. Karaite
emphasis on observing the New Moon for themselves regardless of calculation,
appears to follow their friends and allies, the Muslims, whose calendar is
strictly lunar.
The
calendric controversy between Rabbinates and Karaites came to a head in the
last part of the eighth century A.D. The Karaites asserted that the appearance
of the new crescent alone determined the beginning of the months, and that this
had been Israel’s practice at all times.
The
famous Jewish scholar, Saadia Gaon, refuted this, saying that the fixed
calendar, computation of molad and tekufah is a
Mosaic-Sinaitic law that had been followed at all ages of the past, while
observation of the new crescent was merely a passing episode introduced by the
Sadducees to show the correctness of calendric calculation.
Maimonides
shows that in the Mishnah, or Oral Law, visual observation of the new crescent
and its computation by true astronomical values were prescribed to supplement
each other in the regulation of the calendar during the period of the
Sanhedrin. Moses and Aaron were shown by God at Sinai the crescent of Nisan, Exodus
12:1-2, and the rules of calculation. Thus, the calculation rules were
based upon what would be visible.
Karaite Objections to
Calculation
An
excellent book which thoroughly covers the calendar controversy is Karaites in Byzantium, The Formative Years,
970-1100, by Zvi Ankori. AMS Press:
New York, 1968.
Karaites
are a tiny Jewish sect; some 30,000 exist in Israel today. Webster’s
Unabridged Dictionary defines them as a sect originating in Baghdad in the
eighth century, that rejects rabbinism and talmudism and bases its tenets on
interpretations of the Scriptures.
Karaites
flourished during the Byzantine Empire, 970-1100 A.D. Anan ben David led the
Karaite anti-Rabbinate rebellion. His “Book of Precepts” is a “Talmud of his
own.” His widely heralded fundamentalism and exclusive reliance on the written
letter of the Law is largely a misnomer. He read into the Bible the customs and
practices he already observed. The Dead Sea Scrolls people, the Essenes, seem
to have a close affinity with later Karaites.
Karaites
refused to light Sabbath candles Friday night, saying it was a violation of Exodus 20:10. Contrast the cheerful
illumination in Rabbinate Jewish homes with the gloomy darkness in Karaite
houses. Because the Jews had been exiled from Palestine, Karaites rejected the
Jewish (and Biblical) concept of oneg
shabbat (Sabbath delight).
Karaites
consistently pressed for the actual observation of the New Moon and for
up-to-date reports of the state of new crops (abib) in Palestine as the only admissible evidence for determining
Rosh-Hodesh (New Moon) and the leap year, respectively. Accordingly, they often
celebrated the festivals on dates other than their Rabbinate neighbors, who had
a pre-calculated calendar.
Late
eleventh entury Rabbinate leader Tobias ben Eliezer refuted the Karaites’
demand for lunar observation by stating that because the Jews were scattered,
they based themselves on the rules of the intercalation formula the way it was
calculated from Adam to Noah, Noah to Shem, and Shem to Jacob, Jacob to Kehath,
and Kehath to Amram the father of Moses. Ben Eliezer said that this method of
calculation had been transmitted to the Sages of Israel of his day so that they
may sanctify the month accordingly. Even though “Jewry is scattered in lands
where the moon is not seen in the way it was seen in the Land of Israel, yet
the Torah had stated, ‘Ye shall have one law’ (Numbers 15:29), and not a variety of observances.”
A
third point of contention between Karaite and Rabbinate Jews was the
interpretation of Leviticus 23:15,
“the morrow after the Sabbath.” Karaites said that seven weeks had to be
counted for Pentecost, and they kept the Festival of Weeks on a Sunday. On the
other hand, the Rabbinates held to a fixed date, Sivan 6, for Pentecost (Feast
of Weeks). The Karaites’ reasoning was similar to the old Sadducees, and also
that of Byzantine Greek Orthodox Catholics.
Karaites differed from Sadducees in that the latter did not consider
Nisan 15 to be Wave Sheaf Sunday when Passover falls on the weekly Sabbath.
Other
unique beliefs of the Karaites were: (1) they demanded even their children fast
on the Day of Atonement, (2) ordered their months from Nisan rather than
Tishri, (3) distinguished between Passover and the Feast of Unleavened Bread,
(4) called Tishri 1 the “Feast of Trumpets” rather than Rosh Ha-Shanah, (5) did
not observe Hanukkah since it was post-Biblical, (6) observed the Jubilee Year,
(7) called calendar calculations the same as witchcraft, (8) thought the lulab and ethrog materials were to build the sukkah rather than to wave, (9) allowed the eating of fowl meat
with milk.
Calendar Conflict Result of
Division
In
spite of other differences, the main point of contention between the Karaites
and Rabbinates was conflict over the calendar.
“The
history of any [Jewish] religious sect . . . is to a great extent a history of
its calendar deviations. For such deviations have always been the most
outstanding symptoms of the sect’s break with its normative environment or with
the general body to which its members adhered originally. Of course,
differences of calendar are hardly the reason
for secession; rather they seal the separatist trend and constitute the
group’s final declaration of
self-determination and independence . . . . [calendar controversies] became
active ingredients in the evermore pronounced process of estrangement of the
two factions, and widen almost irreparably the social rift between the opposing camps (page 293).” In other words, the real reason for the
Karaites splitting with the Rabbinates, and for the many splits in the Churches
of God today, is not the calendar, but a desire for independence.
Karaites
so avidly favored an observable calendar that they would not marry another Jew
without having in the marriage contract the freedom to observe their Holy Days.
Although
few today have heard of Karaites, their position has a following by some
Messianic believing Holy Day keepers. Relating the arguments from 1000 A.D.
sounds much like the calendar arguments we are hearing in our day.
Rabbinates
followed the molad (the
pre-calculated birth of the New Moon) and they did not search for the abib (ripened barley) near the vernal
(spring) equinox. Babylonian Karaites did not search for the abib, but followed computation of the
vernal equinox alone, stipulating conditions different than the Rabbinates. The
Palestinian-oriented Karaites observed the abib
alone, and did not investigate the position of the sun (equinox). Karaites in
the Byzantine Empire followed the Palestinian reckoning for several hundred
years (pages 303-304).
Byzantine
Karaites felt they needed written confirmation from Jerusalem as to the status
of the barley each spring. They had misgivings as to the correctness of their
calendar ideas and thus the Rabbinates would taunt the Karaites for their
confusion. Karaites would follow the Rabbinate way of calculation, unless
changed by a report from Jerusalem. Sometimes the barley ripened early and the
Karaites’ Nisan would equal the Rabbinates’ Adar (12th month). More frequently,
the barley ripened later, so the Karaite’s Nisan was equal to the Rabbinates’
Iyar (2nd month), resulting in Karaite Holy Days being a month later.
Karaites
and Rabbinates lived in close proximity. Because their Holy Days often
differed, feuds developed. At one time, Karaites filed government charges against
the Rabbinate factions, resulting in a heavy tax on the Rabbinates. Tensions
became so bad that a wall may have been constructed in Constantinople between
the Karaite and Rabbinate communities.
In
1099, the Crusaders destroyed the Karaite center in Jerusalem. It became more
difficult to obtain information on the state of the crops there. Eventually in
the thirteenth century, the Karaites in Byzantium abandoned the attempt to
observe the abib and gave in to the
Rabbinate pre-calculated nineteen-year cycle of intercalation. Those around
Palestine continued to observe the barley.
Another
major issue was lunar observation to determine the first day of each month. As
the Byzantine Karaites gave in to the Rabbinate method of intercalation, lunar
observation became the leading factor for continuing divisiveness between the
two groups. Passover and Trumpets were often observed one day differently.
Rabbinates
argued that the pre-calculated postponement rules have always been binding
since the time of Adam. Leviticus 23:2
does not say we are to individually observe the seasons, but they are proclaimed, sanctified by court
decision (kiddush beth din).
The
second reason given by the Rabbinates was the issue of unity. Without an
official standard, confusing factions would divide God’s people. Rabbinates teased the Karaites: “What about
observing the moon when the sky is cloudy?” There was confusion in the Karaite
community because equally “pious” and “reliable” observers in different
localities saw the new moon on different days, making them “the laughingstock
of the whole Jewish community.” This confusion “was helplessly admitted by
the Karaite scholars themselves,” (page 352).
Besides
division among themselves, Karaites fought against two other Jewish minority
sects: the Tiflisites of Armenia and the Mishaivites. Tiflisites kept Pentecost
on a Sunday, but used a different calendar than the Karaites. The Mishaivites
also differed with the Karaites and Rabbinates over the calendar. Their
calendar was strictly a solar one of 364 days. It ensured that yearly fasts and
feasts fell on fixed days in the week,
rather than on fixed days of the month,
the way a lunar calendar would have it. Their Day of Atonement always fell on a
Sabbath, Passover on a Thursday, Pentecost on a Sunday seven weeks after the
first Sunday after Passover. Mishaivites rejected the Karaite and Samaritan
custom of beginning the Pentecost count on the Sunday within Passover week, and insisted it must start on the Sunday after Passover week, the position
advocated by the apocryphal Book of Jubilees and the Qumran sect. Mishaivites
also began their days in the morning rather than in the evening.
The
purpose of giving the above historical tidbits is to show that calendar
controversy has long been an issue among those striving to observe the Holy
Days and New Moons of the Bible. True to human nature, “there is nothing new
under the sun.” Arguments by modern day “Karaites” and other sects closely
parallel their historical counterparts whether they are aware of their
predecessors or not. As Zvi Ankori states, calendar differences were: “crucial
in the sect-forming process of all times: calendar independence heralded a
sect’s self-determination and final separation from the Mother Institution,” (page
377). This is as true today as it was
in A.D. 1000.
Danger of Karaite Belief
Any
group which espouses belief in the Bible has some things right. Karaites rejected much of the Talmud and Jewish tradition, which often contradicts
the Bible. It is good to try to let the
Bible interpret itself and not follow man-made customs.
Karaite
belief is synonymous with anarchy.
They are disinclined to recognize the permanent authority of any
religious leader, insisting on the freedom of each individual to interpret the
Bible in the light of his own understanding and judgment. This results in the anarchy of individual
interpretation of the Bible (Nemoy, p. xvi).
“Every man did that which was right in his own eyes,” Judges 21:25. This is not a good thing.
What Do You Mean “You”?
We
have defined “What do you mean, ‘you’?” in Leviticus 23. “You” is all of us —not any single one of
us. You do not have the
authority to individually determine when the Sabbaths and Holy Days occur. You do have the obligation to keep
them, to proclaim them, in their seasons, along with every one of the
congregation of the Almighty.
As
on the Day of Pentecost, “And ye shall proclaim on the selfsame day,
that it may be an holy convocation unto you: ye shall do no
servile work therein: it shall be a statute for ever in all your
dwellings [plural] throughout your generations [plural],” verse 21. As on the Day of Pentecost in A.D. 31, “they
were all with one accord in one place,” Acts 2:1.
—
written by Richard C. Nickels W
Don’t be a modern Karaite! See the series of Sacred Calendar articles in our book, Biblical Holy Days, online at www.giveshare.org/HolyDay, or in printed form for $20 plus $2 postage, from Giving & Sharing, PO Box 100, Neck City, MO 64849.
Description |
Singular |
Plural |
Nominative (subject of verb) |
Thou“Thou shalt not commit adultery,” Exodus 20:14. |
Ye“Praise ye the Lord,” Psalm 150:1. |
Objective (object of verb) |
Thee“And I will give unto thee [Peter] the keys of the kingdom of Heaven,” Matthew 16:19. |
You“. . . an holy convocation unto you . . .” Leviticus 23:27. |
Possessive Adjective |
Thy“Thy word is Truth,” John 17:17. |
Your“. . . from even unto even, shall ye celebrate your Sabbath” Leviticus 23:32. |
Possessive Pronoun |
Thine“For Thine is the kingdom, and the power, and the glory, for ever. Amen,” Matthew 6:13. |
Yours“. . . for the battle is not yours, but God’s,” II Chronicles 20:15. |
Note: The singular words above begin with a “T”; those beginning with a “Y” are plural. |
||
Modern English uses “you,” “your,” and “yours” exclusively, thus making it impossible to distinguish about what you are talking. |
Using the Knowledge of
“Thee”
Knowing
the difference between “thou” and “ye,” etc., may help open up many new avenues
of Bible study. Notice, that when God
gave the Ten Commandments, He spoke them face to face to each Israelite, using
the singular form, Deuteronomy 5:4, 6-22. So, the Eternal used “thou” and not “ye,” Exodus 20:1-18. This is highly significant. Whereas the Sabbath and Holy Days of Leviticus
23 are addressed to “ye,” plural, the entire congregation of Israel as a
group, the Ten Commandments are addressed to “thou,” singular, each individual
Israelite.
Leviticus 23:22 reverts to the singular,
making that verse especially incumbent on the individual. We need to be
personally involved in helping the poor and the stranger. The system that
the Worldwide Church of God established had members sending their third tithe
to headquarters, making headquarters the benefactors to the widow, fatherless,
and poor. It separated us from the persons for whom we should have been
individually caring. But God’s intent was that care of the poor began
close to home, in our fields and back yards.
Deuteronomy 16 is addressed almost completely in the singular,
using the plural only once in verse 11, which deals with our obligation
to care for the needs of others less fortunate. Deuteronomy 15:7-8 also
uses singular pronouns. We can’t pass the buck to the leadership, as we
were taught to do so many years in the Church.
Individually, we have an obligation to help the poor. —
contributed by Kathy Puliafico W