DUPREEZ>> Absolutely right, they got intimately intertwine, for we I sometimes do you remember a few years ago this will date you the old pressure cookers. Before the days of microwaves they would take a pot that had a special lid that locked.

MURRAY>> That's a little before my time.

DUPREEZ>> Awwww, come on! You do remember those pressure cookers don't you?

MURRAY>> Yea, I do.

DUPREEZ>> It cooked the beans over night and the beans would get nice and soft but here's what I'm saying if you don't think I'm serious, man do you have a pressure cooker I want to show it to my kids. They are in the microwave era, they don't know what we had to do you know, and then you say to me I've got a pressure cooker but I broke the lid. Now here's my question – what's a pressure cooker without the lid?

MURRAY>> It's not a pressure cooker, it's a pot.

DUPREEZ>> It's not a pressure cooker, it's a pot, you're right. It's lost its purpose. Unless you have that lid that locks it in it cannot work. It's in the same way these two are so intertwined remove the sacrifices and there is no feast. In fact when you study them more carefully, it becomes fascinating. All of the feast days, all of the sacred seasons and I'm using I'm using the word feast interchangeably with sacred season. but the more correct term is sacred seasons. Because the Day of Atonement was not a feast day, it was a joyous celebration it was a flip your souls on that day.

MURRAY>> Yes, very much so.

DUPREEZ>> And so many of us use the terms interchangeably. But all of these sacred seasons, you will notice everyone of them other than the Day of Atonement, only the Day of Atonement, no work must be done. The other sacred seasons you can do no ordinary work, no servile work, and no hard work. Why? Because you were busy sacrificing. See? Whereas on the Day of Atonement no work whatsoever. So however, the point is these are so integrally intertwined and the sacrifices when did they start? They actually started after Adam and Eve sinned. We know that when God clothed them with the skin and then Abel and Cain have sacrifices this all starts after sin. And so you realize that feast days sacrifices, they came about because of sin. And ultimately who do they point to? Ah, ha, so go to John 1:29 so here's what I want to make sure we always look at all of these things lead sacrifices.

MURRAY>> While we are turning you may be thinking, boy, these guys are getting into some deep water here. They're wading in kind of deep this is theology I don't know if I can follow them. Let me encourage you – jump in the water's fine. Wade in and stick with us on this because this is going to arm and fortify you. You may know someone who you want to witness to, you may have some questions of your own or someone may have said something to you that you could not answer so stay with us stay on this because this is good information and I guarantee that you will come away from this this is sort of feast 101 as it were. We're trying to equip you to show you some of the things that the church is facing and how you as a child of God can deal with this and have a reason for the hope that is in you. So if the water is deep, put on your water wings, jump in and swim, water's fine we'll hold you up and the doctor won't let you drown. This is good stuff so stay with us.

DUPREEZ>> Yea, in fact I'll say this is like the Dead Sea in the sense that you won't drown even if you can't swim; yea, there's so much salt in the water ah, some years ago I had the chance to go to the Dead Sea. John 1:29 here we go, John 1:29, it's talking about Jesus and John the baptizer or Baptist as we call him and John 1:29 says, "John saw Jesus coming toward him and said, 'behold the Lamb of God who takes away the sins of the world.'"

MURRAY>> Yes.

DUPREEZ>> The whole sacrificial system which are intimately intertwined with these sacred seasons all ultimately point to Jesus Christ. There's no question about this as we study the scripture in an integrated whole and look at it very carefully. Now when I say study the scripture I was hoping we would have time to encourage people with a good methodology. Maybe there will be time to bring that in because one of the biggest challenges I found out with the issue of sacred seasons feast keepers is the method of bible study. It's picking and choosing a verse here and there and then piecing it together like a jigsaw puzzle instead of following a biblical methodology, which then will be less likely for you to go astray on this topic.

MURRAY>> Now, this is important because we've been taught as students of the bible particularly in the Adventist Church that that is how one establishes a doctrinal premise. You never establish a doctrinal premise on one text; you don't pull out one text and say that is the rule for our life. We find it as it repeats itself throughout the word of God. So we do have some history, I don't want to say picking here and there, but certainly finding a doctrinal foundation in many places in the bible and bringing them together to build our platform. But you are saying you have to do that in a systematic kind of way.

DUPREEZ>> Yes, yes! And right here in John 1, right? Go back two chapters which means its to Luke 23 um, let's see, Luke 24, oh no, one chapter actually, just one chapter back this is providential that we're here right now. Go back to Luke 24:27, will you read that, Luke 24:27? And this by the way is a I believe a divine methodology for studying the scriptures.

MURRAY>> Yes, yea. "And beginning at Moses and all the prophets, He expounded unto them in all the scriptures all the things concerning Himself."

DUPREEZ>> Who's this talking about?

MURRAY>> That's Jesus.

DUPREEZ>> Jesus, that is right. And so when we look at that verse and I never really realized that before but believe it or not, you can believe this here. I lectured for eight hours on that verse. I did, I was training bible workers and showing how that one verse – you can unpack it. Okay so what we are trying to do here in about one minute instead of eight hours, if you look at that verse this is Jesus, where did he begin? With Moses and all the prophets. But first it's Jesus so all our bible study must be Christ dependent. This is very important, this is Jesus doing it and of course we can have Him walk with us, this is the road to Emmaus. He doesn't walk with us literally but He can walk spiritually when we spend time on our knees before we open the Word. Okay, this is so Christ dependent and notice it is chronological beginning with Moses and the prophets. And so when I study the whole issue of the sacred seasons feasts one of the key things we've got to start in Genesis and track it all the way through to Revelations. And we do find it here and there but we follow in chronological study instead of jumping in like most of my feast keeping friends jump right in the book of Leviticus and extrapolate from there. And that's a very dangerous methodology because I can show things in Leviticus that actually Leviticus is not the place to start. You cannot start diving off a fifty foot board before you even know how to swim. You got to start, if somebody pushes you off you got to pray and you go down and the Lord will provide. But you don't learn to swim that way and the problem is that if you dive in at Leviticus you get confused but if you follow this method beginning with Moses so chronological and all the prophets He expounded, that word expounded is from the Greek word dierimuo from hermeneutics. He so did, it is Christ dependent, chronological, careful, He expounded in all the scriptures it was comprehensive, all the scriptures it is canonical, the cannon of scripture the things concerning it was contextual, you see that? Himself, and so we look at all of them and that is Christ centered and we look at all these seven beautiful principles and when you study the bible in that way according to this method of Jesus the method of the Messiah for searching the scriptures you begin to unpack it and you don't end up as easily with some of these things that are leading people astray.

MURRAY>> Yes, yes, yes, that's wonderful. Canonical, stay in the Word, contextual let the Word explain itself let it define how your going to …

DUPREEZ>> Comprehensive.

MURRAY>> Precisely and let sequence do that. And if you follow those thing you are going to pretty much land on your feet.

DUPREEZ>> Christ centered, Christ dependent, yea. Careful study, that is what we have to do, man.

MURRAY>> One of the things we have to do before we go into the second half. As a learner I want you to really wrestle with is the word perpetual. It comes up again, and again, and again, but we do have a free offer for the evening and we haven't had a chance to get to it. See this is the good stuff for me, I love this stuff, I love digging into the Word of God and that's why be bought you because you know you are an excited student of the Word. I can see it in your face, you glow, you smile, you like this stuff.

DUPREEZ>> I love it. That is good.

MURRAY>> Praise the Lord. Our free offer for the evening is "Why the Old Covenant Failed" it is by the venerable Joe Cruz who began Amazing Facts. "Why the Old Covenant Failed" – good little booklet, you can put it in your pocket not very thick but packed with information. If you will call us 618-627-4651 or email us at freeoffer@3abn.org we will get this right out to you. Now should you hear anything this night that you want to talk about, add light to, have questions on, want to comment on, call us, again 618-627-4651 or email us at live@3abn.org and we will as time allows get to those questions in the second half. As we alluded to before, this is a hot topic this is something that there are many people that are passionate about and should you want to sort of weigh in on this discussion send your questions in and as time allows we will get to them in the second half. Good doctor, I did say I was going to toss a word at you, I toss it to you now we hear about perpetual and there are those that use this as justification for keeping always.

DUPREEZ>> Right, now before we get to perpetual let me just back up one more thing. You asked the difference between the Sabbath and these feasts. The one is the issue of when it was established – before sin it was established. The other one was sacrifices and these feast days, sacred seasons are intertwined with, the feast days and sacrifices are so closely intertwined there is no way to separate them. Impossible. And what's interesting that later on there were sacrifices on every day. There was a morning and an evening sacrifice and then on Sabbath it was essentially doubled. So there were special sacrifices on the seventh day Sabbath. But all of these things pointed to Christ. This Sabbath did not, the seventh day Sabbath points back to creation. Okay, whereas the sacred season the feast days they point to Jesus because they were directly and inexplicably intertwined with the sacrifices. And by the way when we get to Daniel I want to just mention that and then we will go to the eternal/perpetual idea. Daniel 9:27 does talk about Jesus coming, it's a prediction and evangelical Christians, bible believers believe this is talking about Jesus and you notice verse 27 says, "Then He shall confirm a covenant with many for one week, but in the middle of the week you shall bring an end to sacrifice and offering." Bring an end to it. So this is predicting that the sacrifices and offerings would end and when we get to 1Corinthians 5:7 we find Paul actually identifying that yes, it did come to an end. 1Corinthians 5:7. Now it starts with, "therefore purge out the old leaven that you may be a new one since you are truly unleavened." Now here it is, the last part of verse seven, what does it say. 5:7

MURRAY>> "even Christ our Passover is sacrificed or us."

DUPREEZ>> Yes, that's right, Christ our Passover is sacrificed for us. So these things all for pointed for to the Christ. And when you study the bible carefully you find out that the word Passover as an example is used for what you eat. It says kill the Passover, eat the Passover, and then it says keep the Passover. The feast, in other words the terms are used interchangeably so much so that the eating, the feast, sacrifice, and the day there's no difference. Okay, see that? Whereas sacrifices that happened on the Sabbath are completely separate and distinct from it. And where as here when you go to the bible you kill, you eat, and you keep the Passover at the same time. They are part and parcel of it, so this is very clear and so 1Corinthians 5 or 7 Christ fulfilled these things. Now, true the questions comes up what do you do with the term perpetual.

MURRAY>> "Now before you do that you occasioned a question of mine.

DUPREEZ>> I was waiting for your next question, you want to back track?

MURRAY>> "Oh, indeed, does it do violence to your thesis, am I hearing you say that if a person says we must keep the feasts then he has to be saying we must sacrifice or we cannot say the other. Are we going that far?

DUPREEZ>> Essentially, absolutely. Yes, because they are so inexplicably intertwined you cannot have a sacred season, a feast day unless you have a sacrifice. But think about the implications.

MURRAY>> "Precisely, yea, yea.

DUPREEZ>> What are the implications? If you're going to go back to sacrificing a lamb then …

MURRAY>> "Then you have nullified Christ's work, it, His work for you. You say it is not good enough for me.

DUPREEZ>> Yes, you've nullified it, number one you have actually denied that Jesus is the Messiah who fulfilled these sacrifices and days that pointed to Him. Ultimately that's what, now you might not intend to do it, but ultimately that is what you do.

MURRAY>> "That is a statement that is what that action makes.

DUPREEZ>> Exactly. You actions make. It's an incredible thought, in fact there's a book that just came out just last month in the month of June and I could read you a statement, now this, by the way went through about forty different scholars so it's not just one persons idea. This is how that ends, that very idea, the question you just raised. Here this is how it ends, one of the important statements, "therefore for the Christian to participate in these Jewish celebrations was tantamount to a denial of Jesus' Messiah ship." Not just was, but is as well. So it's very important to realize that. This, by the way, is a fascinating book called Interpreting Scripture. It helps to answer many of these bible questions and yes, so that is what it ultimately ends at.

MURRAY>> I want to go back because again to just sort of recap because we're at the close of our first hour. Feast day keeping in and of itself is not an end, it was a means to an end. The end was sacrifice. The feast just defined the season or the time that we gather for the sacrifice.

DUPREEZ>> Defined it and gave you opportunity to do that .

MURRAY>> Precisely, so to make feast day the end, keeping the feast day in itself, is not legitimate, is not enough because the season was called to sacrifice. So you put one foot down you gotta plant that other foot which is sacrifice. So a person says keep the feasts for only in of themselves only has one foot on the ground in his own argument. The other foot is sacrifice – they have to go together and if you're not doing one, you really can't do the other. 54:18

DUPREEZ>> That's right. In addition to that to keep three of the feasts all males have to go Jerusalem to the temple. And when the temple was destroyed there was no more place to even go. So not just was it the time but also the place. And there's no biblical justification to have feasts any other place other than at the temple for all males it was required.

So you can't pick one, it's like a Chinese menu, you have to pick the whole ball of wax. It all comes together.

Let's go to forever, go to "olan". very interesting term by the way. As in English, by the way, this is something when you go to the English language I speak to you and I say to you,

"Last year I went to London and da da da da.

" If I say that to you what year am I talking about, you say …

Last year, the year before this one. Which is? At this point in time?

2009

2009, where we're talking right now but if I add the word "the" in front of it, "The last year I went to London and dadadada."

MURRAY>> Could be any year in the past.

DUPREEZ>> That's right, and notice just one word. When I add the definite article "the" it becomes indefinite because we understand the language. See, because we speak English, that's our mother tongue. 

When you get to the Hebrew you have to understand what these words mean in context, and it's key to understanding. 

If you want to dig into it you have to understand what these words mean. 

I've gone and done a complete study of the whole "olan" issue and this is the word for forever and then there's the word statute which is the word "choq" masculine or "choqa" feminine. And then so my feast keeping friends have saying are saying that, well, there are two kinds – the statute forever and then there is a statute that is temporary, but actually these words statute are used totally interchangeably. The masculine, the feminine, there is no difference. For the same feast you will find in Leviticus 7:34-35,36 the masculine and feminine language is used interchangeably. Deuteronomy 6:1-2, no difference. So whether it is a masculine or feminine gender for the word statute doesn't matter. But when the word statute is connected with the "olan" that is a statute forever. An eternal statute. You have to say, what does this mean? Just as much as Samuel was to be placed in the temple forever the bible says. Okay, you always have to say what is the – what does it mean? And in the bible the word forever indicates it is the nature and purpose of that institution until it meets its purpose, it is forever. And so these are forever statutes until they meet their purpose which is what?

MURRAY>> Jesus Christ, correct.

DUPREEZ>> So they are forever till He comes and that's why Paul can correctly say, the Jewish scholar inspired by the Lord, Christ our Passover was sacrificed for us.

MURRAY>> Yes, praise God, praise God. Very important and perhaps a fitting point upon which to end this particular hour this discussion of forever and what does forever mean. That's a very subtle point and I hope you got that and sort of wrote that down because it's really a wonderful point and it's a lynchpin of a discussion relative to feast keeping.

DUPREEZ>> If you say to your wife, "I'll love you forever." She doesn't say, "Liar, you're a Pastor." She really understands that in the context it means until you die. Not a problem.

MURRAY>> Until I die, yes. You see, good stuff and I hope you're enjoying this as much as I because I'm really, really getting blessed and I trust that you are too. Stay with us because we are going to take a little break, take a sip of water, come on back we have much more to talk about. We'll be back in just two minutes.

Next: Part 2: TLB010526 Transcript "Feast-Keeping and the Final Crisis"

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This is a transcript of the second of two parts of a Ron du Preez (ThD, DMin, PhD candidate, Communication Director, Michigan Conference) presentation "Feast-keeping and the Final Crisis" which aired on the 3ABN "Today Live" program Thursday July 29, 2010. The presentation states God's command to observe the yearly Sabbaths no longer applies. The host of the program is CA Murray.

It is interesting to note, the "Today Live" programs are almost never rebroadcast. However, this particular program was rebroadcast in the "Today Live" time slot on October 7, 2010. I am impressed this program was rebroadcast when other programs of this type are not usually rebroadcast.

I was shocked when I learned 3ABN was going to air this program for the third time Thursday night May 19, 2011. It is very rare for a "3ABN Today Live" program to ever be repeated. This one is being repeated an unprecedented THIRD time! Truly the shaking of the church is in process.

This program was discussed in the 2010-08-06 newsletter titled Confrontation and the 2010-08-20 newsletter titled Final Crisis.

Part one of this presentation is TLA010526.html

You can view or download the streaming video file of the presentation from this web site.

http://www.iaua.name/Archives/TLB010526.asf

Click to play or right-click the link to download the file TLB010526.asf and select "Save target as..." (168M) to save the presentation on your computer. Make sure the file extension is ".asf"! If it is changed to ".asx" it will not work.

This transcript is unfinished. It is not actually a transcript but a listing of the closed caption data for the program. There are time code marks in the transcript to synchronize with the video. Additional corrections will be necessary in the future to note speaker changes, pin down mumbled words, and refine spelling of Hebrew and Greek words.

00:11 MURRAY>> We are back and my guest is Dr. Ron du Preez,
and we've been discussing feasts, feast keeping,
feast days. This is sort of a 101 primer on this
particular subject, we have hit a number of really,
really powerful issues thus far. We want to take
just a break and go to our music for the hour,
Herman and Sonnie Harp. We are so gracious,
then I first thought of bring us music
and we turn again now with, "The Day He Wore My Crown".

The city was Jerusalem The time was long ago
The people called him Jesus The crime was the love
He showed And I'm the one to blame I caused all
the pain He gave Himself, the day He wore my crown
He brought me love that only He could give
I brought Him cause to cry And though He taught me
how to live I taught Him how to die And I'm the one
to blame I caused all the pain He gave Himself,
the day He wore my crown He could have called
His Holy Father, and said, "Take me away, please,
take me away. " He could have said, "I'm not guilty.
And I'm not going to stay I'm not going to pay. "
But He walked right through the gate And then on up
the hill And as He fell beneath the weight
He cried, "Father, not My will. " And I'm the one
to blame I caused all His pain He gave Himself,
the day He wore my crown. And I'm the one to blame
I caused all His pain He gave Himself,
the day He wore my crown.

05:32 MURRAY>> Amen, amen. The day he wore my crown,
It sort of fits because we're talking about Jesus
sacrifice, right, and Herman and Sonnie Harp, well done.
We've be talking about the feast and our discussion
has occasioned quite a bit of questions there and some
have come with passion. We know this is a passionate
issue for many, many people and we have been
careful to couch our language in redemptive terms.
We haven't talked about good or bad or anything
like that because we're not trying to cast any aspersion
on people or their belief or question their love
for Christ. Simply to look at the weight of
Biblical evidence and bring that to you and then
that evidence be its own judge and its own light.
So that's what we're seeking to do. We do want to
sort of make a little left turn to deal with one
particular question that we have. The person would not
give their name but they asked, they are saying this
Ron, you keep saying the Jewish feast,
but it's Yahweh's feast, the person is saying
that's the point you're missing because it has
nothing to do with Jesus.

DUPREEZ>> Interesting, well let's go to
06:35 Numbers, the book of Numbers chapter 29 and the reason
06:39 I use the word Jewish, I should, I use the word Jewish
06:42 in the context of ancient Israelite feast,
06:45 that's the context. I am not talking about Jews
06:48 as in today's Jews. We are talking that about
06:50 in the scriptures. Yes. We're talking about biblical
06:52 Old Testament material. So here we are, let's go to
06:56 book of Numbers. Numbers chapter 29:39,
07:02 notice the language here, these you shall present
07:06 to the Lord at your appointed feasts besides your vowed
07:11 offerings and your freewill offerings as your
07:13 burnt offerings and your grain offerings
07:15 and your drink offerings and your peace offerings.
07:17 Notice your appointed feasts. Now I can go back to
07:20 chapter 27 verse 2 and you read that for us,
07:23 chapter 27 verse 2, who is the your? See and that's
07:26 the context in which we're talking about,
07:28 this is where Moses uses that language,
07:31 your appointed feast. 27:2
07:33 And they stood before Moses,
07:34 before Eleazar the priest, and before the priests
07:38 of all the congregation by the door of the tabernacle
07:41 of the congregation saying. Yes, so this is Moses then
07:44 and this is the where he starts speaking,
07:46 so its Moses speaking to whom,
07:48 who is the congregation? Yeah, the Israel, the Jews,
07:50 that's right, the ancient Israelites.
07:52 So in that context, that's why I refer to these
07:55 as Jewish or ancient Israelite
07:58 sacred seasons, yeah, yeah. So it's not me speaking
08:01 it's simply that's way the Bible identifies it,
08:04 precisely. You know, precisely, and yes,
08:05 we have no question that Yahweh did set them up,
08:08 yes. Absolutely, God set them up.
08:11 If you have been thinking of many things that God
08:14 did set up, we have the issue of circumcision,
08:16 did God set it up? Absolutely, yes,
08:19 so circumcision is Yahweh's system.
08:21 Do we still practice it? No, because when we get to
08:25 Acts chapter15, the council got together as,
08:28 they said we don't need to require
08:30 circumcision anymore. I see,
08:32 what were they throwing out, Yahweh, no they recognized
08:35 that it had met its fulfillments and therefore,
08:38 yes it is Yahweh's but Yahweh established
08:42 these sacred seasons for the purpose of these
08:44 sacrifices to point to Jesus, the Messiah who has come.
08:47 So actually calling them Israelite feast meaning
08:50 Yahweh's feast for Israel was to point to
08:54 Jesus Christ himself, indeed.
08:57 There is nothing wrong in that,
08:58 it's a Biblical concept, it's a Biblical term
09:00 the idea at least and so that's why we used the word
09:03 and so Israelite feast, Jewish feast,
09:05 set up by Yahweh they have met their fulfillment.
09:08 Precisely, and God was trying to teach
09:10 and train or oriented their minds. It was for them,
09:13 for their education. No, no, by the way
09:14 I want to pick up from that because I do,
09:16 I wish we had another two hours.
09:18 On the other issue the point you just made,
09:21 God was trying to teach them, yes.
09:23 This is what so beautiful about that
09:25 and at the beginning we should have,
09:27 I should have mentioned, one of the things
09:29 I want to decide to start that is they are
09:31 wonderful salvific lessons. Wonderful important things
09:35 we can learn if we study this salvation theme
09:39 that goes through the feast.
09:40 No question about it? The sacred seasons,
09:42 God established them and had Israel learn
09:45 many important lessons. How to do with the,
09:47 the sacrificing, the issue of sin and forgiveness
09:50 and all that, celebrating joyfully, you know,
09:53 many, many beautiful lessons in these.
09:55 We are not for a moment tonight
09:56 saying there is nothing to learn, yes, yes,
10:00 from the sacred seasons that God set up.
10:02 That's not what we're discussing, no, no.
10:04 The only topic we're talking about,
10:05 should we be keeping them, observing them,
10:08 by the way we are not talking about,
10:10 there are some individuals who mark the season,
10:12 they don't observe it but they just say
10:14 this is the time that Pentecost used to be
10:16 and at home for their kids they might just say
10:18 let's study the Bible and see what ancient Israel
10:21 used to do at this point in time. Yes, yes.
10:23 If you are living in certain climates
10:24 they will say, the kids might say but mom
10:25 this is too cold to make a trip to Jerusalem,
10:27 then you explain to them well in ancient Israel
10:29 this was a different climate, it was warm enough for them
10:32 to go during this time, yes, yes.
10:33 But, then you might use the feast,
10:35 the sacred season for pedagogic purposes
10:37 to train. You can learn a lot from it.
10:39 We are not also talking about perhaps;
10:42 there are some people who might do it
10:43 as a cultural thing like, Thanksgiving.
10:45 Yes, you know I go and visit my in-laws;
10:47 I go see people at Thanksgiving.
10:49 I am not an American, a born and raised, I am now,
10:52 but we enjoy Thanksgiving together, yes.
10:55 There are some people that might do it
10:56 as a cultural thing. We are not talking about culture,
10:58 we are not talking about pedagogy teaching kids,
11:00 we are not talking about the wonderful lessons
11:02 we can learn. The only issue we are looking at,
11:04 should Christians who believe that Jesus
11:07 is the Messiah, should Christians be keeping,
11:11 observing the sacred seasons, the feasts?
11:14 And that's what we are looking at this evening.
11:16 That's will be the only topic, the only point.
11:19 So I, I want to make that clear, yes.
11:21 I don't want to minimize the wonderful lessons
11:23 we can learn from studying the Bible on this. Yes,
11:24 anywhere in Bible you pick it up you can study,
11:26 you can learn, shall we keep,
11:29 in the New Testament we see this,
11:31 this idea of new moon. So one new moon to another,
11:34 does that in any way push us in the direction of feast
11:38 keeping throughout all eternity even?
11:40 What you mean, you mean Isaiah,
11:41 I mean in Old Testament, yes, right, yeah.
11:44 Let's go to Isaiah, it's a good question
11:45 that's a vital one that you raised because again
11:47 I myself had to go back and study deeply
11:50 and dig into this Isaiah. In last chapter
11:52 I believe it is, where it is, Isaiah chapter 66, yeah,
11:59 Isaiah chapter 66, and, and we know we often
12:02 start in 65 when we look at there the verse 17
12:04 that talks about the new heaven
12:05 and the new earth but we go to chapter 66
12:08 and we normally jump to the second last verse.
12:10 Is that the verse you talking about?
12:11 That's the one I mean, Okay, go head and read it
12:13 first and then we will do a little digging on that
12:16 because that is the verse that's often raised by
12:18 those who are interested and passionate
12:21 about feast keeping,yes, Isaiah 66, and we are in 23,
12:24 And it shall come to pass that from one New Moon
12:26 to another, And from one Sabbath to another
12:29 shall all flesh come to worship before Me,
12:31 says the Lord. Right and when we look at that,
12:35 he said wait a minute one new moon. Now, if you stop
12:38 and you think about it, and by the way,
12:39 this is where again, I learned from my feast
12:41 giving friends and I'm thankful for that.
12:43 They ask the question why new moon.
12:46 If you read it just, as it stands in the English,
12:48 in the New King James, the King James
12:49 revised standard version, many versions
12:51 bring this out, from one new moon.
12:53 What is the purpose of new moon
12:54 and again this help I never knew these things,
12:56 and so we had to study and dig.
12:58 What is the purpose of the new moons? Okay,
13:01 if you think about it back then did they have
13:02 watches? No, nothing at all, how do they know
13:04 when the month begins? Because the way
13:06 they celebrated and kept their sacred seasons
13:09 was you got to keep this Passover the 14th day
13:13 and later then the 15th day of the 1st month
13:15 and then you get through, you know the 7th month,
13:17 you have the first day and the 10th day
13:19 and the 15th day, how do you know when they are?
13:20 Yeah. They had people who had to watch to see
13:23 when they would see the first sliver.
13:25 The first sliver of the new moon, the crescent,
13:28 as it came up they said, that's our first day.
13:31 So that the moon was basically
13:33 their ancient watch, yes watch,
13:35 the calendar to know when the month begins.
13:38 So new moons became pivotal. No new moon,
13:41 they would know and so by the way,
13:43 if they didn't see it they had to wait to realize
13:45 because, by the end they knew that month
13:47 lasted 29.5 something, 291/2.days, days Right,
13:51 and so if they didn't see the moon when they should have
13:53 it's cloudy then they would always have it
13:55 the next day automatically. Because they knew,
13:57 the month couldn't go for more than 30 days.
14:00 So we end up with the Jewish month of 30 days,
14:02 but so the moon was pivotal,
14:04 that's the first thing. So my feast keeping friends
14:06 have brought this to my attention.
14:07 From one new moon, why we would you have new moons
14:09 in the earth made new, unless the new moon
14:12 was there to identify the keeping of the feast days,
14:14 the sacred seasons. Wow, that's a tough question
14:18 and so I began to dig into it and study it,
14:20 I really, my I can't say, I take credit for it
14:23 but I did eventually, I was spurred on by
14:25 another friend of mine who began to do study
14:27 and he brought us to it my attention and sure enough,
14:30 what's fascinating and may be we can put up
14:32 our second slide I have here. It's just very briefly,
14:35 there is a word there. You will notice
14:38 Hebrew Isaiah 66:23, there is the Hebrew word Khodesh,
14:42 it appears 283 times in the Old Testament.
14:44 And now its interesting, the primary meaning
14:47 for the word Khodesh is month, it's not new moon,
14:49 is the primary meaning and so actually
14:51 in this construction it means from month to month,
14:54 yes, yes. Now we will go to our next slide,
14:57 our third slide immediately pick it up and notice
14:59 it says Isaiah 66:23 in the LXX, now that's,
15:03 that's scholarly word for the Septuagint, yes,
15:06 the word translated, the Septuagint
15:08 translated into Greek the Old Testament
15:10 more than 2000 years ago renders this word as menia.
15:15 It looks like men with the stroke on the E,
15:16 the normal Greek word for month.
15:18 The new English translation,
15:20 the new living translation, say month, and the LXX,
15:23 the Septuagint says Khodesh of Isaiah 1 is new menia,
15:27 new moons in context and you know when you look at these
15:30 things you realize wait a minute,
15:31 going back to the text now.
15:34 Let's go back to this text into Isaiah chapter 20,
15:36 66:23, yes according to the Jewish translators
15:41 by the way, they wanted to do translate the Hebrew text
15:43 into Greek, this is more before Jesus
15:46 even came along, before he was born.
15:48 Okay and they did that
15:50 and when they translated this verse, they didn't say,
15:53 it shall come to pass from new moon to another.
15:55 No, because they realize that Khodesh 283 times
15:58 in Old Testament. Its primary meaning is not new moon,
16:01 yes, its primary meaning is month, is month.
16:04 So in the Septuagint, let me read it to you,
16:06 now I want to read it in Greek.
16:07 This is the English translation of the
16:09 Greek translation of the Old Testament, yes.
16:11 Listen what it says, it shall come to pass from
16:14 month to month, month to month
16:16 and from Sabbath to Sabbath that all flesh
16:18 shall come to worship before me in Jerusalem
16:20 said the Lord, yes, yes. Now,
16:22 what's interesting modern translations are picking
16:24 that up correctly and they therefore translated now
16:27 into new English translation
16:28 and the new living translation they translate
16:30 from month to month and from Sabbath to Sabbath,
16:32 Praise the God. So actually there is no new moon
16:35 to be celebrated in the new earth, how do we know?
16:37 If you go through Revelation,
16:38 Revelation chapter 22, that was the other one
16:41 that was on the screen but let's go there
16:42 to Revelation 22, now chapter 21 does tell us
16:46 I saw a new heaven and new earth which is an
16:48 echo of Isaiah chapter 65 but when we get to
16:52 Revelation chapter 22:2, is it verse two,
16:55 that talks about the month, yes.
16:59 In the middle of its street, and on either side
17:02 of the river, was the tree of life,
17:04 which bore twelve fruits, each tree yielding its fruit,
17:06 notice every month, yes, yes.
17:09 You see that's the month to month, and so Isaiah's
17:12 talking about what will do, worshiping month to month,
17:16 year is coming together month to month
17:18 and the leaves of the tree were for the healing
17:20 of the nation. Yeah, what's fascinating,
17:22 when you get to the New Testament, 19 times
17:25 the word main is used month
17:26 and it is translated consistently as month.
17:29 Month, month. Only once, once in the entire
17:32 New Testament is the word neomenia, new month,
17:37 new moon and the only time it ever appears is in
17:40 Colossians 2:16, so only in Colossians 2:16
17:44 is the discussion about new moon festival.
17:48 Yes, yes the rest of the time it's month
17:50 and we are going to get back to Colossians 2,
17:52 yes before we leave this subject this time.
17:55 I am just saying when you go to Isaiah;
17:56 Isaiah is not predicting the keeping of feasts
17:59 in the earth made new. He is simply saying every month
18:02 will come together and Revelations says yes
18:04 we will! What month by month. Yes, praise God,
18:07 praise God, alright, wonderful exposition.
18:09 Now, for an, always when you're dealing this you have
18:13 to deal with in New Testament context,
18:16 what would the Apostles do? What would their,
18:17 what were their actions, what did they do
18:20 and how does that impact upon feast keeping.
18:22 So, let's look at what Paul and other Apostles. Right,
18:25 the practice of the Apostles,
18:26 think about this for a moment. Now you know,
18:29 you said joking at the beginning we are both
18:31 African-Americans, probably because I was born in
18:33 South Africa and I am an American citizen
18:35 by marriage but in your own family and if you go back
18:39 with generations they are certain things all of us
18:41 do that are part and parcel of us,
18:43 without even realizing it, true.
18:44 We pick up things in our culture and only later on
18:47 when we bumped to some different cultures,
18:49 they said wait a minute, why are they doing
18:51 something strange but we are the ones
18:52 who doing something strange.
18:53 You know what I'm talking about, yes;
18:55 many times there are cultural things
18:56 that come with us. If you go back to the
18:59 ancient Israelites and you realize starting back to,
19:02 at the time when they left Egypt and by the way
19:05 we know that it started then these ceremonies
19:09 these ancient sacred seasons,
19:11 I want to give you one corroborating text go to
19:13 Hebrews chapter 11 that corroborates
19:16 when they began and the reason I want to go
19:18 there because in my personal devotions,
19:20 and this is why I want to encourage people to read
19:23 their Bibles regularly daily
19:25 but one day in personal devotions
19:26 I am reading through the Bible, a habit,
19:28 my wife and I try to practice every year
19:30 and then I got to Hebrews chapter 11 verse 28
19:36 it jumped out at me, because I was reading
19:38 a different translation. Now notice what it says
19:41 by faith he, who's the he? We are got to go back to
19:45 verse 23, who is that talking about in context,
19:48 Moses, Moses you are right, by faith he Moses left,
19:52 okay, he instituted sorry, my Bible says by faith
19:55 he instituted the Passover and I am reading this Bible
19:58 for devotional, let's say wait a minute.
20:00 It says Moses instituted, what is your Bible
20:02 the King James say, kept, he kept.
20:04 So that caught my attention, wait a minute.
20:07 Why does my Bible say he Moses instituted
20:10 the Passover and the King James Version says
20:12 he kept the Passover, when I read yours.
20:15 By faith Moses kept the Passover, a feast keeper
20:19 who just reads the English will say,
20:20 he kept it because it already been instituted
20:22 from creation and so that caught my attention
20:26 then I am thinking is my Bible translation correct
20:28 and I went and I pulled up my commentaries
20:31 and my concordances and my Greek and guess
20:33 what the word is there. It's a Greek word Poeieo,
20:36 now the word for keep is Phroureo yes, yes
20:39 and it's not Phroureo it's not Phroureo, it's Poeieo,
20:43 Poeieo means to do, to make and I went
20:45 and found a dozen different Bible translations
20:47 including this one. I brought for this occasion
20:50 this is the Holman Christian Standard Bible
20:53 which says by faith he instituted the Passover
20:58 and the sprinkling of the blood so that the story
21:01 of the first born might not touch them.
21:03 Very interesting and that's correct translation
21:05 and it's in multiple translations by the way
21:06 I have discovered this in today's English version,
21:08 the revised version, it's many places they correct
21:11 to catch the new ones and not just in English.
21:13 It's in Afrikaans and other languages
21:14 I speak its in German, Veranstalten,
21:17 and it's also in the Modern Hebrew.
21:21 The Jews who believe in Jesus have translated
21:25 the Bible, the New Testament from Greek
21:27 into Hebrew and when they translated it
21:29 they even translated it not as Moses kept
21:32 but Moses made, Moses instituted.
21:34 So, there is a wide recognition that Moses
21:37 did not simply keep the Passover,
21:39 but he instituted it. So this is very important
21:43 to realize it so these things all started there
21:45 these sacred seasons began back there.
21:49 Now so, I want to make sure that.
21:50 That point comes across. It started there
21:52 and that was when? We calculate approximately
21:55 the year 1450 or so BC when they came out of Egypt,
21:59 out of Egypt, round figure, 1400s, mid 15th century.
22:03 By the time they get to Jesus
22:06 and he is crucified 30 or so, we say 31.
22:10 How many years, had the Jews been celebrating,
22:13 keeping these sacred seasons approximately
22:15 almost 1500 years, Yeah, 1.5 millennium yes,
22:19 It was part and parcel of the entire feel,
22:23 and their psyche. Number one, so this was just part
22:26 of the whole culture, keep that in mind.
22:28 Number two when the Jews and the new Christian Sect,
22:33 as they were called, they were arose,
22:35 where did they go to church.
22:36 Same place Synagogue, precisely, Okay
22:39 and so when you think about what calendar did they use.
22:41 They used the same calendar,
22:42 the only one they had, and so all of these things.
22:45 It was that there the new Christians that came along
22:48 did not immediately understand or recognize
22:51 that these things have come to an end,
22:53 how do we know? Go with me to the Book of Acts
22:55 and I will show you this categorically
22:57 from scripture. This is kind of fascinating.
22:59 Remember generally the dating of Christ's death
23:03 is around early 30s, we as Seventh-day Adventists
23:06 believe this the year 31, when we get to Acts
23:09 chapter 15 and across the Board Bible believing,
23:12 a conservative scholars believe that Acts 15
23:15 happened in the year 49 AD and here in 49 AD,
23:21 they are getting together the Judicial of Council
23:23 to do what? To discuss what issue? Yes,
23:27 notice this is 18 years after Jesus has already
23:32 died and gone to heaven. What are they discussing,
23:35 the issue of circumcision, precisely.
23:37 What do we make Christians do? That's right.
23:40 What do we allow them to do or force them to? Actually,
23:41 You are right, what do we force them to do?
23:44 Very blunt to put it, but right.
23:46 What do we force them to do?
23:47 Now notice this is 20 years almost, almost two decades
23:50 after Jesus dies. They are still saying,
23:52 what should we do in circumcision,
23:53 which was really the children of Abraham,
23:56 the descendents of Abraham. Circumcision was part
23:59 and parcel of the covenant.
24:00 All males had to be circumcised;
24:02 they are still struggling with circumcision.
24:04 Now notice, it took them almost 20 years
24:06 before they realized and they said okay.
24:07 We don't have to require it of the gentiles,
24:10 do you understand what I am saying? Yes.
24:12 It was hard, they didn't see this, because it's
24:14 such a cultural reality more than a religious one.
24:17 Right, what we do and so they didn't give it up right
24:20 away and so for one some of them they didn't realize it,
24:25 they just kept doing it because it was part
24:27 and part, parcel of it, they didn't discern
24:30 what had happen. Sometimes they did it apparently
24:32 to reach people for the Lord.
24:34 We know that happened in Acts 2, where Peter
24:37 started preaching to everybody you came together
24:39 all the Jews, they were there for Pentecost.
24:41 Yes, he uses an opportunity to do what?
24:43 To reach people for the Lord and I can show
24:46 that I believe Acts 20 is a similar example.
24:49 Paul was going to go to a feast, why?
24:51 I believe that Paul was going to go there
24:54 not to keep the feast necessarily,
24:56 Acts chapter 20 but most likely to try to reach people
24:59 and no I will show you that, the reason for that
25:01 from his own words in a minute. Acts 20:16,
25:04 For Paul had decided to sail past Ephesus,
25:08 so that he would not have to spend time in Asia;
25:10 for he was hurrying to be at Jerusalem, if possible,
25:15 on the Day of Pentecost. That's when he wanted
25:18 to reach there; the Bible doesn't say
25:20 why he wanted to go there? But I believe
25:23 there is a Biblical answer, so go with me
25:24 to First Corinthians, I believe Paul was doing
25:26 that for a specific reason. First Corinthians chapter 9
25:29 and let's look at what Paul says he did,
25:32 First Corinthians 9:20-21, and by the way
25:38 I am going to read specifically now from
25:40 the New living translation because it captures it,
25:43 you know, I knows it's a bit of paraphrase
25:45 but it captures it in modern contemporary English
25:49 and it doesn't twist the word of God,
25:51 it gets it like when we talk about the Bible
25:54 we use our own words. This is putting it
25:56 in modern language. When I am with the Jews,
25:59 Paul says I become one of them so that
26:02 I can bring them to Christ. Yes, and then he continues,
26:06 When I am with the gentiles who do not have
26:08 the Jewish Law, I fit in with them as much as I can.
26:11 In this way, I gain their confidence
26:14 and bring them to Christ. But he says,
26:17 but I do not discard the Law of God;
26:20 I obey the Law of Christ. I love the way
26:25 the new living translation has captured them.
26:26 What did Paul say? I got involved with the custom
26:30 in order to have the opportunity to win them
26:33 to Christ. So it's to me this passage
26:35 when he goes in, Acts chapter 20 to the Pentecost
26:38 he does not say, I am on my way to keep the feast.
26:42 I got to be there, what happened
26:44 at one of the early Pentecost 20
26:46 or so years before, 30 years before
26:48 many people heard the message that they were able
26:51 to take it out to the world and Paul,
26:53 I believe he is using it, he himself says he does this,
26:55 he keeps the feast for salvific purposes,
26:57 he doesn't keep them but he goes there where
27:00 they are yes, he doesn't himself celebrate them
27:02 but he goes there to them, because, people are there,
27:05 yes, that's right. And sometimes we as Adventists
27:08 have done the same Easter time I might get up
27:10 and preach a sermon on the resurrection of Christ, yes,
27:13 not because we are saying that Jesus was resurrected
27:15 that weekend but because the world
27:17 or many other Christians are looking at Easter
27:20 as the way they use the term at the time of Jesus
27:23 resurrection and so this is a good opportunity to share
27:26 the two true message, yeah, Paul was doing the same
27:29 and First Corinthians point that out, so they kept it
27:32 because it was part of their culture
27:33 and that they had a hard time giving up
27:34 they also kept it to reach people for Christ,
27:37 but you know what, there is also evidence
27:38 that sometimes they went over board one time
27:41 Paul took a vow and he did this
27:43 and he got into trouble Acts chapter 18
27:45 he made some confessions and so,
27:48 so sometimes they actually went a little too far,
27:51 it is part of their culture they had a hard time
27:53 giving certain things up, yes and by the way
27:55 it took them years we know that to understand it
27:58 because we know by the end of the 50s, yeah,
28:00 40s by the year 49 they were still resting
28:02 with circumcision and the customs that's the word
28:06 ethos and then only around the year 60 only,
28:10 and that's the best we can date it Paul
28:13 wrote the book of Colossians and by then he understood it
28:16 and the Holy Spirit impressed him to write that
28:19 clear message which we'll get to Acts chapter,
28:21 I mean, Colossians chapter 2 many years
28:23 after the book of Acts we were talking about here,
28:26 yeah, well as we are just about a half way through
28:29 our second-half let's wave into Colossians, okay,
28:32 let us do precisely that for a number of reason.
28:36 One of the things that you dealt with last year here
28:42 and that you do I know, in your book
28:43 the idea of handwriting on the wall
28:46 and what that means and what are the implications
28:49 for continued feast keeping and what does that
28:55 wonderful passage there in Colossians 2:13 through 17,
28:59 actually 13 through 20, if you want to go that far,
29:01 what does that say for, how does that lay on top
29:03 of what we are discussing this night. Wow,
29:06 you know I wasn't aware of it, until I started digging
29:09 to that New Testament scholars consider
29:13 Colossians chapter 2 those verses around from 13
29:16 some go from verse 6 up to verse 19 and verse 20,
29:19 yeah, that is considered one of the most
29:20 exegetically difficult passages in the entire
29:23 Bible to understand, the most complex
29:26 and part of that we are not pushing it aside
29:29 but part of that is because it's like listening
29:31 to a one side of conversation on the telephone,
29:32 where you only hear the one said yes, no, no, no,
29:35 don't do that oh that's a good idea,
29:37 go ahead tomorrow, no, no, no do it the next day,
29:41 and you're only hearing one side, you are saying,
29:43 what's bad, what's good, okay so in a certain sense
29:46 that's what's happening here, however we know
29:49 that the Bible was inspired by the Holy Spirit, yes
29:51 and can be understood in context and digging deeply
29:55 as for hidden treasure and fallen solid
29:58 biblical principles, we can understand it,
30:00 so I believe if we do that I am not saying
30:02 because it's difficult we can't understand it
30:04 because it's difficult we should set it aside
30:05 but you know even Peter says some of the things
30:07 that Paul wrote are hard to understand
30:09 and he says that in the scriptures, right,
30:12 this I see as one of those difficult to
30:15 understand passages, not impossible difficult
30:17 but by God's grace we can dig into
30:19 it and understand it.
30:19 So, let's go to Colossians chapter 2
30:20 actually there are some scholars that
30:23 say when you start with verse 6
30:24 it gives us some introduction as you
30:28 therefore have received Jesus Christ
30:29 or Christ Jesus the Lord so walk in him
30:32 kind of it starts there and it unpacks
30:34 it from seven onwards all the way through
30:36 verse 19 or some go to verse 20 there
30:38 is a whole section that's together
30:39 but we got to start with as you
30:42 have therefore received.
30:42 Paul is talking by inspiration to converted
30:46 Christians yes, he says, you have
30:48 received Christ, you have received him, yes
30:49 you have received him, now walk in
30:51 him in order to live like real Christians, precisely
30:53 then he continues and he in verse
30:55 12 and 13 this is key, 12 and 13 is
30:57 considered by some scholars as key
30:59 for this chapter and key for the whole book
31:01 as kind of the core, do you want
31:03 to read that, verse 12 and verse 13
31:05 and notice the language, yes,
31:06 I'm in verse 12, Buried with him
31:08 in baptism, wherein also ye are
31:10 risen with him through the faith
31:12 of the operation of God, who hath raised
31:15 him from the dead. Now stop there yeah,
31:17 I will read, now notice buried and raised,
31:18 okay see and this is the holy shift
31:20 of not just physical burying this is baptism,
31:23 that's a symbol of it, buried and raised
31:25 okay and now live like you are
31:28 alive in Christ. Now notice verse 13
31:29 and you being dead in your sins and the
31:33 uncircumcision of your flesh, hath he quicken
31:36 together with him, having forgiven you all
31:40 trespasses; right. Now the old English quicken
31:42 is of course made alive, yes so verse 12
31:44 says you know you've been buried okay
31:47 with baptism and you are raised
31:49 verse 13 says you were dead and are alive.
31:51 Notice this is kind of an echo in the very
31:55 beautiful characteristic of Semitic
31:57 or Jewish thinking, yes, is what they call the
31:59 echoing ideas, yes, sometimes they call
32:02 it parallelism, sometimes it's called chiasmus,
32:05 you know what I mean, yes, yes,
32:07 we study those beautiful things, yes,
32:08 and we find the repetition and here is
32:10 the repetition you got buried and raised,
32:13 you've got dead and alive, you've got
32:15 that beautiful parallelism there,
32:17 in 12 and 13 and when you look
32:19 at 12 and 13 you say wait a minute
32:21 if you have 12 being echoed in 13, 14
32:24 is in echo of what it has to be going
32:26 to verse 11 and it is very interesting
32:28 in verse 11 it says in him you are
32:31 circumcised with the circumcision made
32:34 without hands, now I know it's going
32:35 deep into the text and then verse
32:37 14 having wiped up the hand writing.
32:40 Notice the echo of the hand, yes it's
32:43 fascinating now when they speak they echo
32:45 the concept and verse 11 talks about
32:47 circumcision which is part of the ancient stuff
32:53 that was ordinances that were given to
32:55 the descendents of Abraham, correct
32:58 and it echoes verse 14, verse 11 and 14
33:02 echo each other as much as 12 echoes,
33:04 13, 11 echoes 14 and as you look at that
33:07 you say wait a minute that is interesting
33:08 now besides the structure the way they
33:10 wrote let's go into verse 14,
33:12 when it says having white, very
33:15 interesting that Greek word excel
33:18 the Greek word there is comes from
33:22 a word that is used in ancient literature
33:25 for wiping out a law, it's a very interesting word,
33:30 , to wipe out, abolish a
33:34 law that's what the term is.
33:36 In the ancient secular literature of the
33:38 time to wipe out, to abolish a law,
33:40 having wiped out and then it says having
33:42 wiped out what the handwriting,
33:44 now that is a word that's been debated
33:46 now for decades actually it doesn't need
33:49 to be debated because that would,
33:51 handwriting is a correct translation,
33:53 some Bibles have a certificate of death and
33:57 they come up with that's not translation,
33:59 that's interpretation, if you are going
34:01 to be faithful the word there is hieroglypho,
34:04 heiro hand and grapho is writing,
34:06 the graphic you see it's, so hieroglypho
34:10 there is only one way to translate,
34:11 it is a handwriting or a written code.
34:13 So wiping out the written code and then
34:17 it says with it's stoic dogmas, with it's decrees,
34:22 this so it's wiping out, abolishing the
34:25 handwritten code with it's laws.
34:28 As far as I've seen this exaggerated as
34:30 Sin Dead, no, no he is already dealt
34:32 with that in verse 12 and 13 precisely
34:34 he is done with all of those, yes, yes, yes,
34:36 12 and 13 is dealing with Sin Dead,
34:37 14 is dealing now with something else
34:40 and then it says and he did what,
34:42 which was something which was contrary
34:44 to us against us by the way this echo
34:47 is Deuteronomy chapter 31, oh, yeah, yeah,
34:50 verse 26 which talks about these laws
34:51 that were contrary to us, yes, it does
34:52 and in the Hebrew text some say it's
34:54 not there, it is there, these things
34:56 are contrary to us and having nailed
34:57 taken it away and having nailed it
34:59 to the cross, yeah and so as you
35:01 look at the echoing the structure,
35:03 the linguistics and you know what even
35:04 the ancient Greek fathers, hundreds and
35:07 almost 1000 years ago, over 1000
35:09 years ago they understood this to be
35:11 what we will call nowadays the "Ceremonial Law"
35:15 I use the word in quotes because the
35:17 Bible doesn't use the term but it's the
35:18 law dealing with the ceremonies, the feast
35:20 days, all of these things circumcision,
35:22 these things if you are going to look at
35:24 the text structurally and linguistically, yeah
35:27 and exegetically and intertextually, and
35:29 intertextually, meaning we go back to
35:31 Ephesians 2 verse 15, yes, we got
35:33 the similar phrase there in dogmas and
35:36 the same idea is in decrees and it's
35:39 no question, it's a ten, not the Ten Commandments,
35:41 but the ordinances besides the Ten Commandments.
35:44 So verse 14 is what was nailed to cross
35:47 was these additional ceremonial laws, now I
35:51 know some people say but hold on,
35:52 hold on Ron, the word nomos is not in
35:55 Colossians at all and that is true,
35:56 and nomos, by the way is a word that
35:58 Paul uses many Bible students know
36:01 the word nomas, means law, yes,
36:02 it's the equivalent of the Old Testament Torah.
36:05 Nomas is never used in Colossians and
36:08 if Paul was trying to say that why
36:09 didn't he use the word nomas, as you look
36:11 at the context it's very interesting Paul
36:13 didn't use the word nomas, because
36:15 he didn't want people to think that the
36:16 entire five books of the Bible the Torah
36:19 was wiped out, the Ten Commandments
36:21 were eternal, the health laws continue,
36:23 yes and there are many principles that come
36:25 from that like tithing and so forth that continue,
36:28 it was only limited to the ceremonial laws,
36:31 yes the sacrificial system, the
36:33 sacrificial days, the sacred days these
36:36 that pointed to Jesus, that's powerful,
36:37 that's powerful so he didn't use nomas, yes
36:40 he couldn't use nomas, it could confuse people.
36:42 So he talks about the handwriting in decrees
36:46 that was nailed to cross why because
36:48 they pointed to the cross to Jesus Christ
36:51 the lamb of God, precisely and that's
36:53 where they met their fulfillment,
36:54 praise the Lord, and in Deuteronomy
36:56 we get that same word that which is
36:58 put in the side of the Ark was there as a
36:59 witness against us, correct, as we
37:02 here we go with that against us again,
37:03 alright, separate from the Ten Commandments,
37:05 right it was in the side, and whole
37:06 other compartment. So two different differentiations,
37:08 one was against you And here it is against us
37:11 that will, that is what was blotted out,
37:13 correct in verse 14 unfortunately modern
37:15 translations have not been translating that,
37:17 they've been interpreting by saying it's
37:20 a certificate of death, it's the record of
37:22 our sins that's not in the text and guess
37:24 where they get that, they go to extra
37:25 biblical literature, literature outside of
37:27 the Bible to prove that they get it from
37:29 apocryphal literature, when we have the
37:31 Bible interpreted self, yes then
37:33 it has to the handwriting of co-ordinances
37:35 and we must be faithful scholars of the Bible,
37:38 have the Bible interpreted itself
37:39 you cannot bring make the cheirographon,
37:42 I believe there is nothing to support
37:43 the certificate of death or the record
37:46 of our sins, okay, that's in 12 and 13
37:48 not 14, yeah we ease back a little bit into
37:51 something that you touched on last time
37:53 you were here, how does this impact
37:55 or deal with or bring in the Sabbath
37:59 that are spoken of in these texts and
38:02 the text that follows. Yeah, by the way
38:03 way verse 14 we just finished you
38:04 know Christ is actually he dies but
38:07 he is victories verse 15 points it out.
38:09 So we'll carry on having disarmed
38:11 principalities and powers he made
38:13 a public spectacle of enhancing over,
38:16 you know, over them in it. So Christ dies,
38:18 he is crucified these things that
38:21 pointed forward to him have all ended
38:23 he is successful over these principalities,
38:26 he is triumphant, yeah now verse 16
38:29 now that's the text and I just want
38:31 to when I was a young rookie,
38:33 just coming out, a pastor hit me
38:35 with this and he said see let no man judge,
38:38 you're judging me because I am not keeping
38:39 the Sabbath and only use cross refer
38:41 this again and again but one of
38:43 my first evangelistic crusades coming
38:45 out of school dealing with a Baptist minister
38:47 and this event, right to this one, right,
38:49 he went right there and so it stands
38:50 that in my mind because it was the
38:51 first one that I have to sort of defend
38:52 and it's a tough text I'll admit that.
38:55 When I first started digging to this text
38:57 I actually switched my view I eventually
38:59 I said this is the Seventh-day Sabbath
39:02 because I was starting to dig and
39:03 I haven't gone deep enough and if you look
39:05 at the surface it does look like that and I'll
39:08 explain why in a minute, why don't we look
39:10 at the test right now and then we'll give
39:12 some background to it, so let no one
39:14 judge you, you gonna read from
39:15 the King James version. Let no
39:16 man therefore judge you in meat,
39:18 or in drink, yeah now you know
39:20 is the old English word for food,
39:21 okay for food okay it's not as you
39:24 know hamburgers or so forth, it's food,
39:26 it's a general term, because you had a
39:29 controversy about meat offered to idols
39:31 and all kinds of stuff like that food in
39:33 general, you are right, or in drink, or
39:35 in respect of an holy day, or of a new moon,
39:39 or of the Sabbath days. And that's where
39:40 he sort of slapped me right out of school,
39:42 now that the King James of the holy day,
39:44 by the way that's old English holy day, yes,
39:47 the actual Greek word there heorte
39:48 is a festival and it's a limited word
39:51 by the way this unfortunately almost
39:53 everybody who was given up the
39:55 Sabbath because they believe this is
39:56 the Seventh-day Sabbath that I
39:57 came across and all of my feast
39:59 giving friends, they have ignored
40:01 that this word festival is a very
40:03 narrow word, heorte in the entire
40:06 New Testament categorically
40:07 I can say yeah, it never includes day
40:10 of trumpets and it never includes day
40:12 of atonement and it never includes
40:14 sabbatical years. It is a limited word
40:17 heorte actually echoes the Hebrew
40:21 word Hag and it's a narrow term
40:23 that is a pilgrim festival, it refers
40:26 to Passover which includes unleaven bread
40:28 first with Passover,
40:29 Pentecost and tabernacles.
40:31 So when it says let no man judge
40:33 it concerning and they use word festival
40:35 or holy day in King James, the best word
40:38 is let no men judge you concerning pilgrimages,
40:41 Passover, Pentecost, tabernacles,
40:44 yes, yes, if it doesn't include everything,
40:45 right, you must be specific because you
40:47 see people say this is all the annual things
40:51 and they say look festivals are all
40:54 annual feasts there is the argument
40:56 from outside and some inside those are
41:00 feast keepers they say festival or
41:02 all the annual sacrifices, okay and
41:04 once you say okay they got you.
41:06 Because if festival is annual,
41:08 new moon is how often? Monthly.
41:11 You got annual, monthly, therefore Sabbath
41:14 must be, yeah annual, monthly,
41:18 weekly that's the argument, yeah,
41:21 you see and you're trapped but
41:23 actually it's not a correct argument
41:26 it's not even I won't say dishonest one,
41:27 it's a misleading one unintentionally
41:29 I believe, because the word heorte
41:31 does not mean annual, absolutely not,
41:34 it means pilgrim festivals only,
41:36 it includes Passover, Pentecost
41:38 and tabernacles it never means
41:40 day of atonement, day of trumpets.
41:42 So you got to get this fixed in people's
41:44 minds, yeah very clearly it's a limited
41:46 term I've got a slide I'm going to
41:47 put up a little bit here but not yet,
41:49 then so you got annual pilgrimage festivals,
41:52 then you got new moons now what's
41:54 going to happen with day of trumpets
41:56 and day of atonement, they don't
41:58 fall on that, they don't fall on to
41:59 any of those two where do they fall
42:00 this is what fascinating as I dug deeply
42:02 into scripture because I told you
42:04 at first I got confused, I also
42:05 thought oh annual, monthly, weekly
42:07 but when I looked at the word
42:09 I found it does not include these
42:11 others and then I look further
42:13 into the Old Testament and
42:14 into the Septuagint, the translation
42:16 of the Hebrew and I found that the
42:17 day of atonement is directly called in
42:19 the Hebrew, a Shabbat and in
42:22 the it's called a Sabbata the very
42:24 word that's here in the Greek, yes,
42:25 for Sabbath, day of atonement guess what,
42:28 the annual, the sabbatical years they
42:32 are called Shabbat in the Hebrew
42:33 they are called Sabbata,
42:34 I believe they fall under here and
42:36 the only one day feast that is
42:38 not been mentioned so far is what
42:40 do you do with the feast of the day
42:41 of trumpets, it's called a Shabbaton,
42:43 it's mini Sabbath and in some Greek
42:45 manuscripts it's also called Sabbata,
42:47 same thing so, we have annual pilgrimages,
42:50 monthly and then we end up with
42:53 annual non Seventh-day Sabbaths,
42:56 yes, yes, yes, and we can put up
42:58 that slide I'm going to show that
42:59 you right now, we can visually
43:01 see it and it's very interesting and then
43:02 the Greek supports that, and that's why I have it,
43:04 you see and by the way when you look
43:05 at this whole thing linguistically,
43:08 semantically, structurally,
43:09 contextually, everything of Colossians 2:16,
43:13 we have the annual that's OOA
43:16 this is the ABA pattern, the yearly
43:18 Passover, Pentecost, Tabernacles
43:19 yearly pilgrim festivals then you
43:21 have B the Lunar celebration and there
43:24 were 235 lunar celebration in 19 years
43:28 and because they didn't have
43:30 12 months in a year exactly like we
43:31 have because it's a lunar year then
43:33 these are the monthly new moons and
43:35 finally again you have the
43:36 A or A+ I have your trumpets, atonement,
43:39 Sabbatical years these are the
43:41 yearly plus substantial ceremonial Sabbaths,
43:44 there is an ABA pattern. It's not annual monthly,
43:47 weekly it's ABA yearly monthly yearly.
43:54 People say no, no Paul wouldn't do that oh
43:57 yes he did, we are in Colossians, go to
43:59 5 verses later on, look at verse
44:01 21 read verse 21 to me.
44:03 Touch not, okay oh wait a minute
44:05 how do you touch with what, hand,
44:06 with your hand okay, right touch not,
44:08 taste not, you taste with your mouth,
44:11 next one handle not, okay what touch not,
44:13 taste not, handle not what has
44:16 Paul just done, ABA, here it is,
44:21 he's got it right there okay this
44:24 is the common way and they believe
44:25 this is a common phrase. So that's
44:27 how they did this repeatedly they had
44:29 this ABA pattern touch not, taste not,
44:31 handle not and so Paul is doing same thing
44:34 here in and it's not just he is doing it,
44:37 it echoes back to Hosea chapter 2 verse 11 yeah,
44:40 we have annual pilgrimage feasts then
44:43 you have new moons, the monthly ones and
44:46 then you have these annual
44:47 ceremonial Sabbaths, yeah, it's fascinating
44:50 as you dig into the language of the text,
44:52 the structure of the text it's not annual,
44:55 monthly, weekly, people think they see
44:57 it because they don't do a deep study
44:59 of scripture they see superficial similarities
45:01 to other texts and conclude that.
45:03 Now the question of don't judge
45:05 that by the way you have to
45:08 look in the context again the
45:09 book of Colossians the best we
45:10 can see is there were similarities to
45:12 the Judaizers, they were Jewish people
45:15 who were coming along to the people
45:16 in Corinth most of them were Gentiles
45:18 in the church and they were saying
45:19 to these Gentile Christians you need to
45:22 keep these ancient festivals, that is
45:27 pilgrimage festivals, new moons and
45:29 ceremonial Sabbaths and keep these
45:32 offerings as well and what is
45:34 Paul saying to the Colossians,
45:35 don't let anyone modern language pass
45:38 judgment on you or as one Bible has
45:42 put it let no one pass unfavorable judgment
45:45 on you the word Krino means that,
45:47 passing unfavorable judgment on you,
45:49 Colossian Christians because you are
45:52 not keeping these things,
45:53 yeah, I see, I see, Paul is writing
45:55 to Colossians who were being with
45:57 pressure coming on them for some kind
46:00 of Judaizers, right, right, don't
46:01 let anyone judge you for on these issues
46:05 of these things that have now been fulfilled.
46:08 So that' the best understanding
46:10 I gotten as I dug deeply to rock bottom of it.
46:13 Praise the Lord. Something popped up
46:17 in our mind because, I, you know we talked
46:19 about shadows of things come in
46:21 and things I heard there and
46:22 I heard a well known preacher just happen
46:24 to run to him one Sunday morning,
46:26 he was saying that, he was giving as
46:29 justification for not keeping the Sabbath
46:31 that these things were all shadows.
46:34 So how do you differentiate between that
46:37 which is truly a shadow and that
46:39 which is an eternal precept such
46:41 as the Ten Commandments? Oh,
46:42 you know just raising that question
46:44 opens up a lot of interesting things. Yes,
46:46 the first thing is shadow and by
46:49 the way hopefully we have settled.
46:50 If you look at the language, the structure,
46:52 and the connections we don't
46:53 have the Seventh-day Sabbath in the
46:55 text at all. Yes. We have annual
46:57 or yearly, monthly, yearly, these are
47:00 ceremonial Sabbaths, yes. And as
47:02 we're going to touch on that it before,
47:03 a questioned popped into my mind,
47:04 there when you go annual monthly,
47:07 back to annual and not down to weekly.
47:09 Because imply that, that means that's the Sabbath.
47:12 But linguistically it doesn't follow.
47:14 It cannot, it cannot, it's impossible.
47:15 Yeah, yeah, Okay, now unfortunately,
47:17 there is a little unfortunate most
47:18 of us don't read Hebrew and Greek.
47:20 And so, we have to rely on translations.
47:22 Now you've read the King James, I am going
47:25 to read the New King James. I want to show
47:26 you a very important difference and
47:28 then we go to verse 17, the shadow issue.
47:29 Notice, mine says, so, let no one judge
47:32 you in food or in drink, or regarding
47:33 a festival King James says a holy day
47:35 or a new moon and the King James
47:37 or the Sabbath days, right. Now notice
47:40 the word days is in Italics? It is;
47:43 It's in Italics and anybody who knows
47:45 and reads the introduction to the Bible.
47:47 When it's Italics its added by the translators,
47:49 surely and is the word there in Italics? No,
47:52 unfortunately it's not and you know why?
47:54 Yeah, guess why. The word The, Thy,
47:57 I looked at the Thomas Neubauer edition
47:59 of the King James Version and they put
48:00 the word The in Italics. Yes, because
48:02 actually the word The is not
48:04 there in any Greek manuscripts at all.
48:05 That shouldn't be there, that shouldn't be there,
48:06 because The is designation for the Sabbath,
48:08 correct, right, right, correct.
48:10 And I did a complete study when I started
48:12 digging to this issue and eventually
48:14 that's why I wrote this book judging
48:15 the Sabbath. I found it consistently
48:17 there are 111 times when the word
48:19 Shabbat is used in the Old Testament, yes.
48:21 111, and of the 111, 85 percent
48:24 of the time it's used for the
48:25 Seventh-day Sabbath and how do I know?
48:26 Because every time God impressed
48:29 the prophet to write with certain
48:31 words to identify what he is talking about.
48:33 Because like in English we use the word trunk,
48:35 it could mean many things. If I say to you,
48:37 where is that trunk, you say which one?
48:38 The car, the storage, the tree, or the elephant.
48:42 Yeah, if you're working at the zoo, alright.
48:44 Unless I give you the context you don't know
48:47 which, is it right? Precisely yeah, and
48:48 so the word Shabbat means different things.
48:50 It can be annual Sabbaths, like day of atonement,
48:54 it can mean weekly Sabbath, it can be the
48:56 same word for the week Shabbat, seven days,
48:58 it can also mean there was one more
49:00 thing but anyway it means different things,
49:02 yeah and how do we know? What
49:03 I called linguistic links, indicators, yes, yes.
49:06 Like the, the last year I went to London you know,
49:09 you don't know when it is but if I say
49:10 last year when I went to London,
49:12 you know it was 2009 in the context
49:14 of today and the same way God had
49:16 the prophet put linguistic links to
49:18 identify and so we know what's the
49:21 Seventh-day Sabbath and what's not.
49:21 Guess what consistently in the Bible whenever
49:24 the word The appears it doesn't always
49:27 but when it does it's Seventh-day Sabbath.
49:28 Whenever the word Yom day appears with Sabbath,
49:30 it's Seventh-day. Yes, and there
49:32 are multiple linguistic links.
49:33 Some times they're three, four, five
49:35 around the word to identify.
49:37 Some times they're just one.
49:38 But it's always clear. Now when its non
49:41 Seventh-day Sabbaths, annual Sabbaths
49:42 extra they are also linguistic links
49:44 that go with that. Right, like a Sabbath, right.
49:47 Now although in the Hebrews there
49:48 is no uh, it's just understood.
49:49 But if you use the word afflict you're soul.
49:53 You never afflict your soul on the
49:53 Seventh-day Sabbath, that's the day of delight.
49:55 Yes. That goes with the Sabbath
49:58 of the day of atonement. So you know
50:00 that there are certain words that go with it.
50:02 And so my analysis which was eventually published
50:04 here and which is now I am working on my
50:06 PhD on this is, it's consistent, the same with
50:08 the New Testament. It became crystal clear.
50:10 God never communicated in a confused way.
50:13 He is not author of confusion. Yes, yeah,
50:15 and so when it's translated sometimes
50:17 the translators slips up because they
50:19 and this is one of them. That's one of them;
50:21 yeah this is one of them, that's one of them.
50:21 I use the King James; right now
50:24 I am using the New King James.
50:25 I study the Bible, but here the King
50:27 James put the word The in and
50:28 they didn't tell you, it should been Italics.
50:30 It is not Seventh-day Sabbath, there is
50:32 no Greek to support that, the translators forgot
50:35 to Italicize and in the Thomas Neubauer
50:37 edition published it on 1890 or so,
50:39 they put it in Italics fixing up what the
50:42 KJV translators forgot to do.
50:43 So it's not Seventh-day. So remember once you
50:46 recognized that there is no linguistic
50:48 links to prove it Seventh-day instead
50:50 everything proves it's not Seventh-day.
50:52 Now you know it's all what we call
50:54 ceremonial Sabbaths. Now which are,
50:56 a shadow of things to come, yes.
50:59 These ceremonial Sabbaths are shadows
51:02 pointing forward to whom, but the
51:05 substance is of Christ. And by the way,
51:07 the Bible will identify this is important,
51:09 the Bible identifies what are shadows.
51:11 And so we know that these
51:14 ceremonial activities, these pointed to Christ.
51:17 The Seventh-day Sabbath is never
51:18 spoken of as a shadow, actually never is.
51:21 No, no. There are 69 words Sabbata or
51:24 Sabbaton in the New Testament.
51:26 And all of them nine are translated
51:28 as week correctly, and then 59
51:29 are translated as Seventh-day Sabbath
51:32 with the capital S, this is interesting.
51:34 The New King James version consistent
51:36 to a T, actually to an S. Okay,
51:39 constituent to an S. When ever in the
51:42 New Testament the New King James
51:43 translated the Seventh-day Sabbath
51:46 looking at the linguistic links, the word day
51:48 the word keep, the word THE,
51:49 it's always with a capital S.
51:51 Yes, when they come to the word that says
51:53 on the first Mia Ton Sabbaton, on the first
51:56 of the Sabbata they used the word week.
51:58 But when they got notice, when the New King James
52:01 translators this in the New Testament
52:03 to the word Sabbata in Colossians 2:16,
52:06 guess what? Capital S or lower case,
52:09 lower case, lower case, yes, yes,
52:11 and they were right. The only time in
52:13 the entire New Testament the New King James
52:16 translators, are the Seventh-day Adventists?
52:17 No, as far as I know not one Seventh-day Adventists
52:19 was on this translation committee.
52:21 And it's not just them, when the Holman Christian
52:24 Standard Bible translators did that.
52:26 They did it consistently, the only lower case S
52:30 in the entire New Testament is what?
52:32 Colossians 2:16, when the New English Bible
52:34 was translated on the other side of
52:36 the pond as they say. Indeed, consistent, yeah,
52:39 amazing, yeah. I am saying, wait a minute,
52:41 how come these translators from
52:43 different continents correctly identified
52:45 this with the small S, because this is
52:47 not the Seventh-day Sabbath, they knew
52:49 the linguistic links forced them to
52:50 be honest, yes, yes. It has to be;
52:53 now we have couple of things because
52:55 time has slipped away from us. So what,
52:57 these are all shadows, yes. Now one thing,
52:58 they say of things to come. But you
53:01 see the writer goes back in time
53:03 and he speaks from when they were originated.
53:05 These are shadows of feast to come,
53:07 looking there from vantage point, and how
53:11 do we know? Matthew 11:14 and those
53:13 who are at home just right it down.
53:14 Matthew 11:14, Jesus is talking and
53:17 he says, talking about this is the Elijah
53:20 who is to come literally, yes, yes, and
53:22 who is talking about? Jesus, Jesus was
53:24 talking about John, yes, yes, that's right.
53:28 Jesus is talking about John, guess what?
53:30 John was already there. And yet Jesus says
53:32 John is the Elijah who is to come. Yes, yes.
53:36 What is Jesus doing, he was going back
53:38 in time to the time of Malachi and he
53:39 was kind of quoting the text, Paul is
53:42 doing the same. Yeah, these are
53:43 shadows of things to come. I am kind of excited,
53:47 but I got to sort of put a pin in it for a second,
53:50 we've got to get your contact information.
53:51 Okay. And there is one other thing
53:53 I want to ask you on the other side of that
53:54 before time gets away from us and it has
53:57 flown. Should you want to learn more
54:00 about this or perhaps even have Dr. Du Preez
54:04 come to speech your group to talk to you,
54:06 get little more light here then is
54:09 the contact information that you want to have.
54:11 If you would like to contact Ron du Preez
54:16 then you can write to Ron du Preez,
54:18 PO Box 19009, Lansing, MI 48901,
54:34 you can call 517-316-1586, that's 517-316-1586
54:41 or email him at faithethics@yahoo.com.
54:44 It's all one word, faithethics@yahoo.com.
54:48 Call or write to him today.
54:50 He would love to hear from you.
54:58 Good information and do may contact.
55:00 And we're probably going to going out
55:02 in this but we cannot really discussed this
55:04 in total without asking for any spirit
55:06 of prophecy quotes that weigh in on this.
55:08 We will probably go out on this but
55:10 I want to just give you a chance
55:11 to talk about that, to give us some balance.
55:12 Yes, we as Seventh-day Adventists
55:14 have been blessed by this gift and
55:16 Ellen White has written some powerful statements,
55:18 Patriarchs and Prophets page 365 says,
55:20 The ceremonial system was made up of
55:22 symbols pointing to Christ, yes, to
55:24 His sacrifice and His priesthood.
55:25 This ritual law, with its sacrifices
55:27 and ordinances, was to be performed
55:29 by the Hebrews until type met
55:31 antitype in the death of Christ,
55:33 the Lamb of God that taketh away
55:34 the sin of the world. Then all the
55:36 sacrificial offerings were to cease,
55:37 it is this law that Christ took out of the way
55:40 nailing it to his cross. Colossians 2:40
55:42 there are Ellen White's words.
55:43 Clearly accepting it and believing it
55:45 and then she goes further. And this is
55:47 now in the Review and Herald June 14, 1898,
55:51 these rites and ceremonies no longer
55:54 possessed any virtue; for type was
55:56 meeting antitype. The Gospel made the rites
55:59 and ceremonies no longer of any force,
56:00 to continue these rites would be
56:04 an insult to Jehovah. Strong words,
56:09 but why would have be an insult to Jehovah,
56:11 because the Messiah has come, yeah,
56:13 he's all pointed to Jesus the Lamb
56:15 of God who was slain, he fulfilled these things
56:18 that best way if we look at that's
56:20 beautiful picture, Jesus was the Lamb.
56:22 Yes. He is the priest also but all of
56:25 this points, and right now he is
56:26 interceding on your behalf and on my
56:28 behalf as the book of Hebrews points
56:30 out so beautiful. Amen. Let me
56:32 commend to you in enclosing
56:33 this book, "Judging the Sabbath," a
56:35 wonderful book that you will want to get.
56:37 So much that we can talk,
56:39 but our time has really shot by.
56:41 This has been an incredible study,
56:44 one that I am very much invested
56:46 in and very, very excited about.
56:48 Study for yourself, the Bible says
56:50 study to show thyself improve.
56:51 Always keep your mind and heart
56:53 open to truth and the word of God
56:55 and you will be where God wants you to be.
56:58 Our time has indeed slipped into eternity,
57:00 a last then closing now to wish you both
57:02 grace and peace through our Lord
57:05 and Savior Jesus Christ.
57:06 We'll see you again soon, bye, bye and God bless.

Back: 2010-08-20 Final Crisis