The appointed times – Unleavened Bread


Unleavened Bread – Background and Context.

The Appointed Times of YHVH are very precise fixed appointments (mo’ed) defined in scripture specifying:


1.  what He will perform and

2. the exact time He will perform it.


Yeshua’s birthplace, Bethlehem, comes from two Hebrew words, beit and lechem.
Beit meaning “house” and lechem meaning “bread.” So, Bethlehem means ‘house of bread.’

During the Passover Seder, which was instituted by YHVH at the time of Passover on the evening of the 14 Aviv/Nisan, there is a bag called the matzatosh which contains three pieces of matzot. The middle piece of matzot is removed, broken, wrapped in linen, and buried. Sound familiar?

Unleavened Bread – So when exactly is it?

KJV Matthew 26:17.
Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the Passover?
Note: The King James Version italicises the words “day” and “feast of.” Any time you see italicised words in the KJV, this tells you that these words were not found in the original texts (in this case, the original Greek).
17 Now on the ξ head-most day for the unleavened ones the disciples came to Yҽs̆ hua, saying.
ξ Hebrew: head-most day of, first most day of. The Greek is also amenable to this. See also Mark 14:12. Note. See Exodus 12:15 below, where the 14th day of the month is so called in the first occurrence of this riddle. The day heading up the feast of unleavened bread, upon which the leaven is removed, is not the first day of the feast, but the day before it. The question was asked just after sunset going into Nisan 14. It was Tuesday, March 23, AD 34.
The Good News of Messiah New Testament.

KJV Exodus 12:15.
Seven days shall ye eat unleavened bread; even the first day (ri̱’shōn) ye shall put away (taš-bî-ṯū) leaven out of your houses: for whosoever eateth leavened bread from the first day (ri̱’shōn) until the seventh day, that soul shall be cut off from Israel.
Seven days you will eat unleavened bread, but on the day previous you shall make Sabbath leavening from your houses. For if anyone is eating leavened bread, then that soul will have been cut off from Yisra’ēl, from the first day until the seventh day.
הָרִאשׁוֹן ha ri̱’shōn = the headmost, i.e. on the headmost day, בַּיּוֹם הָרִאשׁוֹן. Then ending וֹן ōn is an Aramaic intensive ending or plural, making the word superlative, like -est in English: firstest, foremost. The Hebrew noun רֹאשׁ rō̓sh means “head”; putting the two together: head-most, header. The same sense applies to Matthew and Mark where it says “the first day of unleavened bread;” such is a mistranslation. It should say “the headmost day of unleavened bread,” namely the beginning of the 14th of Nisan according to a sunrise Temple day cycle.
(Exodus EHSV by D. Gregg).

First Day of Unleavened BreadThe Head-most Day – A Sabbath Resurrection.


See also: Concerning: or “with reference to”, proposed by C.S.Mann and W.F. Albright in the Anchor Bible Commentary on Matthew (pg. 319).

“Mark 14:12: And concerning the first day of unleavened bread, (at which time they had sacrificed the Passover), his disciples said unto him, “Where wilt thou that we go and prepare that you may eat the Passover?”
Note: Concerning, The subject
of the 15th of Nisan is introduced by Mark.

Luke 22:7: And came the day of unleavened bread, on which it was necessary to be sacrificing the Passover, and He sent Peter and John, saying, “Go and prepare us for the Passover, that we may eat”; came: ηλθεν.
Matthew and Mark state that the disciples question was “regarding the first day of unleavened bread.” The questions were asked while it was still the 13th of Nisan (cf. Matthew 26:17 and Mark 14:12) – a reasonable time to ask. However, according to Luke, Yeshua did not come back with the answer until dusk, when the 14th of Nisan had begun, “And came the day of unleavened bread”. Luke is using the phrase unleavened bread in a broader sense than either Matthew or Mark. Luke 22:1 speaking from the standpoint of the 13th of Nisan, says, “Now the feast of unleavened bread drew nigh, which is called the Passover”, and indicates that the feast in the general sense begins with sunset at the start of the 14th day. In this broader sense the 14th day was included under the definition of “Passover” or “unleavened bread”, even though it was only the head day of the feast. This was because the sacrifice is called “the Passover”, and the sacrifice was on the 14th day.

The Feast of Passover commences after sunset on the 14 Aviv/Nisan when no leaven is allowed, however the Feast of Unleavened Bread of 7 days  is counted from the 15th day of the month of Aviv/Nisan, starting at sunrise. The memorial Passover (Pesach) sacrificed occures t. It is a seven-day festival to YHVH (Leviticus [Vayikra] 23:6-7; Exodus [Shemot] 12:7-8,14-17). On the fifteenth of Nisan and for the next seven days, YHVH forbade the people to have any leavened bread in their houses.

The Feast of Unleavened Bread can be found in Exodus (Shemot) 12:14-17, as it is written: Now this day will be a memorial to you, and you shall celebrate it as a feast to the Lord; throughout your generations you are to celebrate it as a permanent ordinance.

Seven days you shall eat unleavened bread, but on the first day you shall remove leaven from your houses; for whoever eats anything leavened from the first day until the seventh day, that person shall be cut off from Israel. And on the first day you shall have a holy assembly, and another holy assembly on the seventh day; no work at all shall be done on them, except what must be eaten by every person that alone may be prepared by you. You shall also observe the Feast of Unleavened Bread, for on this very day I brought your hosts out of the land of Egypt; therefore you shall observe this day throughout your generations as a permanent ordinance.

The Book of Exodus (Shemot), chapter 12, describes the Egyptian Passover. After the lamb was killed, the blood was to be put on the doorposts. The lamb was to be roasted in fire and eaten with matzah (unleavened bread) and bitter herbs (Exodus [Shemot] 12:7-8).

Purging Leaven From The House (Bedikat HaMetz).
YHVH gave a ceremony of searching and removing leaven from the house prior to the Feast of Unleavened Bread in preparation for the festival. In Hebrew, this ceremony is called Bedikat HaMetz, which means “the search for leaven” The ceremony is as follows: The preparation for searching and removing the leaven (Bedikat HaMetz) from the house actually begins before Passover (Pesach). First, the wife thoroughly cleans the house to remove all leaven (HaMetz) from it. In scripture leaven (HaMetz) is symbolic of sin.

Spiritual Application (Halacha).
Spiritually, the believers in the Messiah Yeshua are the house of YHVH (Hebrews 3:6; 1 Peter 2:5; 1 Timothy 3:15; Ephesians 2:19). Leaven (sin) is to be cleaned out of our house, which is our body (1 Corinthians 3:16-17; 6:19-20; 2 Corinthians 6:15-18).

In cleaning the house, the wife is instructed to purposely leave ten small pieces of leaven (bread) in the house. Then the father takes the children, along with a candle, a wooden spoon, a feather, and a piece of linen cloth, and searches through the house for the ten pieces of leaven. By nightfall on the day before Passover (Pesach), a final and comprehensive search is performed. At this time, the house is completely dark except for the candles. Once the father finds the leaven (bread), he sets the candle down by the leaven and lays the wooden spoon beside the leaven. Then he uses the feather to sweep the leaven onto the spoon. Without touching the leaven, he takes the feather, spoon, and leaven, wraps them in a linen cloth, and casts them out of the door of the house. The next morning (the fourteenth of Nisan), he goes into the synagogue and puts the linen cloth and its contents into a fire to be burned.

Spiritual Application (Halacha).
Spiritually, we are to cleanse the leaven (sin) from our houses (lives) by allowing the Holy Spirit (Ruach HaKodesh) to reveal to us, through the knowledge of Yeshua and the Scriptures, the sin that is in our lives. It is only through YHVH’s Word that we are able to identify sin in our lives as it is written in Psalm (Tehillim) 119:105, “Thy word is a lamp unto my feet, and a light unto my path.” So the spiritual understanding of the candle is that it represents the Word of YHVH. The feather represents the Holy Spirit (Ruach HaKodesh). Even though we have the Word of YHVH, we need the Spirit of YHVH (Ruach HaKodesh) to illuminate the entire Bible to us, including the Torah and the Tanach (1 Corinthians 2:11-14).

Messianic Fulfilment.
The spoon represents the tree that Yeshua died upon (Deuteronomy [Devarim 21:22-23). The leaven (HaMetz) (sin) was swept on the spoon (the tree) as part of the ceremony. Likewise, our sin was swept or cast upon Yeshua (2 Corinthians 5:21) when Yeshua died upon the tree. The leaven (Yeshua upon the tree) was then wrapped in linen and Yeshua was cast out of His house (His body) and went to hell, which is a place of burning (Luke 16:19-24). Thus He fulfilled the part of the ceremony where the father takes the linen cloth and its contents and casts it into the fire to be burned.

The Fifteenth Of Nisan — Purging Out Of Sin
The fifteenth of Nisan (Hag HaMatzah) marks the beginning of a seven-day feast period when Israel was to eat bread without leaven (sin) in remembrance of their baking unleavened bread in their haste to escape Egypt. The primary theme of this feast is the purging out of leaven (sin). Historically, there are two notable events that happened on this day.

The Exodus journey beginning from Egypt
(Exodus [Shemot] 12:41). In Deuteronomy (Devarim) 16:3, the bread is referred to as “the bread of affliction.”

The burial of Yeshua after His crucifixion, who is the Bread of Life (John [Yochanan] 6:35). In fact, the place of Yeshua’s birth, Bethlehem, comes from two Hebrew words, beit and lechem. Beit means “house” and lechem means “bread.” So, Bethlehem means house of bread.

Yeshua, who is the Bread of YHVH, was born at a place called the house of bread. The Feasts are fixed appointed times (mo’ed) of YHVH specifying what He will perform and the exact time He will perform it. The Jews had to hurry to put Yeshua’s body in the ground because the Sabbath was drawing near. This Sabbath was a high sabbath and the first day of Unleavened Bread (Nisan 15).

This can be found in (John [Yochanan] 19:31). This would mean that Yeshua died on the fourteenth of Nisan, the day of Passover. Yeshua was in the sepulcher the day following His crucifixion, which was the fifteenth of Nisan, the first day of Unleavened Bread.

The Messianic Understanding Of The Matzah In The Passover Seder
One of the 15 steps during the Passover Seder is a step called Yachatz when the middle of the three matzot is broken into two.

During the Passover Seder, there is a bag called the matzatosh which contains three pieces of matzot. The middle piece of matzot is removed, broken, wrapped in linen, and buried. This piece of matzah is the afikomen. During this part of the service, the afikomen was removed from sight (this represented Yeshua being buried) and it remained hidden until later in the service. Yeshua is the bread that was buried because He is the Bread of Life who came down from Heaven (John [Yochanan] 6:35). Yeshua was removed from between the two thieves who were crucified with Him (Matthew [Mattityahu] 27:38), wrapped in linen, and buried in the earth (Matthew 27:59-60).

Toward the end of the Passover Seder, the twelfth step to the service is called Tzafun. During Tzafun, the afikomen that was previously buried is redeemed and ransomed. At this point in the service, the matzah, previously characterized as the bread of affliction, is now transformed and redeemed.


This is a perfect picture of Yeshua, who fulfilled the role of the suffering Messiah known as Messiah ben Yosef. He suffered affliction while dying on the tree, but was later redeemed when He was resurrected by YHVH the Father. In the Passover Seder service, the afikomen is redeemed by the children. The children who find the buried afikomen receive a gift. This gift is known as “the promise of the father”. Likewise, when YHVH resurrected Yeshua after He was buried in the earth, those who believed upon Him by faith (emunah) are given gifts by YHVH. When Yeshua ascended to Heaven, He gave gifts to men (Ephesians 4:7-8). These gifts included righteousness (Romans 5:17-18), eternal life (Romans 6:23), grace (Romans 5:12,14-15), faith (Ephesians 2:8-9), and other spiritual gifts (1 Corinthians 12:1,4). Some other gifts include wisdom, knowledge, healing, the working of miracles, prophecy, the discerning of spirits, tongues, and interpretation of tongues (1 Corinthians 12:8-11), in addition to the gifts of helps and administration (l Corinthians 12:28).

The Feast of Unleavened Bread in the Tanakh.

The Feast of Unleavened Bread was so much a part of Passover (Pesach) that the names of Passover and Unleavened Bread were used interchangeably or almost synonymously (Luke 22:1). The feast was to be kept seven days (Exodus [Shemot] 12:15-19). The number seven is the biblical number for completion or fullness.

The believer who keeps this feast is to keep it fully unto YHVH and set himself aside completely to Him. The Feast of Unleavened Bread speaks of complete separation from all things that are leavened (sinful) and feeding upon Yeshua, who is the believer’s bread (John [Yochanan] 6:32-36,38).

The Feast of Unleavened Bread (Hag HaMatzah) is a high Sabbath day. A high Sabbath in Hebrew is called a shabbaton.

During Passover, there is an extra Sabbath besides the weekly Sabbath. These Sabbaths are called high Sabbaths. The high Sabbath of Unleavened Bread can be seen in John 19:31.

Unleavened bread is used for consecration and separation. It is also anointed with oil. The believers in the Messiah Yeshua are to be consecrated and separated to do the work YHVH has called us to do and to live a life that is holy to Him. If we do this, the anointing of the Holy Spirit (Ruach HaKodesh) of YHVH will rest upon our lives.

a) The bread represents consecration (Leviticus [Vayikra] 8:1-2, 26-27; Exodus [Shemot] 29:2-23).

b) It was included in the sacred vow of separation of the Nazarites (Numbers [Bamidbar] 6:1-21).

c) It was the food for the priests in the meal and peace offering (Leviticus [Vayikra] 2:1,4,14-16; 6:14-18; 7:11-12).

d) It marked Israel’s divine separation from Egypt’s (the world’s) life of slavery and bondage (Exodus [Shemot] 12:17,30-34).

e) All leaven was to be put away (Exodus [Shemot] 12:15,19-20). When leaven or yeast is placed in an unleavened batch of dough, the leaven puffs up the dough. Likewise, when we allow sin into our lives, it will puff us up in pride and arrogance.

In The Bible, YHVH Referred To The Leaven Of Different Groups Of People. These Are Listed As Follows:

The leaven of Herod (Mark 8:14-15; 6:14-18; Matthew [Mattityahu] 2:7-12).

The leaven of the Pharisees (Mark 8:15; Matthew [Mattityahu] 16:5-12; 23:1-3; Luke 11:37-44; 12:1).

The leaven of the Sadducees (Matthew [Mattityahu] 16:6-12). The Sadducees did not believe in the supernatural. They denied the existence of the Spirit of YHVH, angels, and the resurrection (Mark 12:18; Acts 23:6-8).

The leaven at Corinth. The leaven at Corinth was sensuality, chiefly fornication (1 Corinthians 4:17-21; 5:1-13; 6:1,9-11,13,16-18; 8:1; 13:4; 2 Corinthians 12:20-21).

How To Keep The Feast


Spiritual Application (Halacha).
Spiritually, the feast is kept in sincerity and truth. Sincerity involves purity and serving YHVH with a pure heart. It involves putting away the sin in our lives, and separating ourselves from all evil that has a corrupting influence in the life of the believer in Yeshua. Historically, Israel learned that keeping the feast meant a complete separation from Egypt’s religion, bondage, food, and slavery, as well as its worldly glory, wisdom, and splendor.

The children of Israel took the dough before it was leavened because they could not tarry in Egypt. There was no time to let the leaven get in and work up the dough (Exodus [Shemot] 12:34,39). As believers, we are to flee the world’s ways and philosophies that are contrary to the Word of YHVH. Sincerity (1 Corinthians 5:7-8) involves purity and sanctification, which means holiness and separation. The Bible uses water and washing to instruct us concerning sanctification and separation (Joshua [Yehoshua] 24:14; Ephesians 5:26; 6:24; Philippians 1:10; 1 Peter [Kefa] 2:2). To sanctify means to make holy, to purify, or to consecrate. The believers are sanctified by obeying the entire Word of YHVH, including the Torah and the Tanach (John 17:17,19; Acts 20:32; 2 Chronicles 30:15; 35:1,6; Exodus [Shemot] 19:10,14; 28:39-41; Leviticus [Vayikra] 8:30; 11:44; 20:7; Hebrews 10:10,14; 1 Corinthians 1:2).

In First Corinthians 6:11, sanctification is connected to washing (Acts 22:16). Historically, after Israel celebrated the Passover, they were immersed (washed) in the water of the Red Sea (1 Corinthians 10:1-2). Likewise, after we accept the Messiah into our lives, we must immerse ourselves in studying the Bible and, by so doing, enable the knowledge of the Word of YHVH to transform and change our lives.

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