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Understanding God's
Command for the Wave Sheaf

by

Dwight
Blevins

with
contributions from:

Betty
Blevins

Marlin
Halverson

Cassandra
Halverson

The commands of God for the Wave Sheaf as recorded in
Leviticus 23 are very specific. The fulfillment of these commands is
directly connected to the crossing of the Jordan River when the children
of Israel began to conquer the land of Canaan also.  There is a connection between
these commands and the beginning of the Exodus, from the land of Egypt.
Understanding these commands, how and when they were fulfilled, is the
foundation for understanding how to properly count to the Feast of
Pentecost. This eye-opening publication reveals the significance of their
historical fulfillment for Christians today.

The offering of the wave sheaf was required by God
each year before the spring harvest was reaped. This annual offering was
always waved before God on the first day of the week, or "the morrow after
the Sabbath." The day of the wave sheaf is significant for God's people
today because it commemorates the ascension of Jesus Christ and His
acceptance by the Father as the "first of the firstfruits." This epochal
event was required in God's plan of salvation before the harvest of
spiritual firstfruits could begin. This spiritual harvest is symbolized by
the Feast of Pentecost, which will ultimately be fulfilled by the
"reaping" of the saints into eternal life as glorified children of God.
Just as our eternal salvation is based upon the Father's acceptance of the
sacrifice of Jesus Christ, so the Feast of Pentecost is based upon the day
of the wave sheaf.

The Feast of Pentecost is unique among God's holy
days because it does not fall on a fixed date on the Hebrew Calendar. It
is the one annual holy day of God which must be calculated. In order to
know when to observe this holy day each year, God's people must follow the
instructions that God has given in His Word. These instructions are
recorded in Leviticus 23, where we find God's commands for observing all
of His annual holy days.

When we read God's instructions in Leviticus 23, we
find that the count to Pentecost must begin with "the morrow after the
Sabbath, from the day that you brought the sheaf of the wave offering...
"(verse 15). It is clear that the day of the wave sheaf is the day that
God established to begin the count toward Pentecost. We cannot observe the
Feast of Pentecost on the correct day, as commanded by God, unless we
understand when the day of the wave sheaf occurs. Like Pentecost, the wave
sheaf day is not a fixed date on the Hebrew Calendar. It must be
determined each year by following God's instructions in the book of
Leviticus.

Let us examine God's command concerning the wave
sheaf, as recorded in Leviticus 23. We find this command immediately after
God's instructions for observing the Passover and the Feast of Unleavened
Bread (verses 4-8). Here is God's command for the wave sheaf
offering:

"Speak unto the children of Israel, and say unto
them, When ye be come into the land which I give unto you, and
shall reap the harvest thereof, THEN ye shall bring a sheaf of the
firstfruits of your harvest unto the priest: and he shall wave the sheaf
before the Lord, to be accepted for you: ON THE MORROW AFTER THE
SABBATH the priest shall wave it" (Leviticus 23:10-11, emphasis mine
throughout).

Because this command follows God's instructions for
the Feast of Unleavened Bread, it has generally been assumed that the
"Sabbath" designated in Verse 11 is the weekly Sabbath that falls within
the seven Days of Unleavened Bread. In most years, there is no question
that this weekly Sabbath is the day that determines the wave sheaf. But in
those occasional years in which the Passover day is also a weekly Sabbath,
there is great difference of opinion over which Sabbath should be used to
determine the day of the wave sheaf. In such years, the weekly Sabbath
that occurs during the Feast of Unleavened Bread falls on the last holy
day.

If this weekly Sabbath is used to determine the wave
sheaf, then the wave sheaf day falls outside the Feast of Unleavened
Bread. For this reason, some believe that in these years the Passover day
is the weekly Sabbath which should determine the wave sheaf. Others claim
that "the Sabbath" in God's command for the wave sheaf is strictly limited
to the weekly Sabbath which falls within the Feast of Unleavened Bread.
But is this interpretation of God's command in Leviticus 23 correct? Must
the weekly Sabbath that precedes the wave sheaf always fall within the
Days of Unleavened Bread? It is vital to resolve this controversy in order
that God's people may be able to determine the true wave sheaf day and
know when to begin the count to Pentecost.

Various solutions have been proposed to settle the
question of how to interpret God's command for the wave sheaf.  Some have placed emphasis on what
the Sadducees or Pharisees have historically done. Others have sought
proof as to whether or not there was conflict between the early New
Testament church and the practices of these religious factions. These
approaches, however, are based upon secular history, which is always
influenced by the opinions of men. Such reasoning only produces more
controversy.

Many have relied on symbolism. While symbolism can be
helpful in understanding Scriptural truth, symbolic meaning can also be
wrongly attributed or misinterpreted. We should not base our understanding
of God's command for the wave sheaf on symbolism. Conclusive proof of how
to correctly determine the day of the wave sheaf is clearly revealed in
God's Word.

God's Word is truth. He made the truth so plain that
all who are called of Him would be able to understand it. However, as we
know, He purposely conveys His truth in such a way that we must be willing
to diligently study to obtain this knowledge and understanding. As Isaiah
declared, "Whom shall He teach knowledge? and whom shall He make to
understand doctrine? them that are weaned from the milk, and drawn from
the breasts. For precept must be upon precept, precept upon precept; line
upon line, line upon line; here a little, and there a little" (Isa.
28:9-10). We must earnestly desire the pure truth of God's Word. "The
words of the LORD are pure words: as silver tried in a furnace of earth,
purified seven times" (Psa. 12:6).

When confronted with questions about the correct time
to observe God's feast days, God's people must seek out the truth that is
revealed in His Word. We should not rely on the traditions or opinions of
men to interpret God's commands for us. God has preserved in His Word
detailed records of the original fulfillment of these days to show us how
to interpret His commands. We can gain understanding by examining the
Scriptural records of these original events. For example, the original
Passover account in Exodus 12 shows how the ordinances that God commanded
for the Passover were actually carried out. This detailed record gives us
understanding in how to observe the Passover correctly. Likewise, to
properly observe Pentecost, God's instructions in Leviticus 23 must be
understood in the light of the Scriptural facts which are recorded in
Joshua 4 and 5. These two chapters relate the sequence of events at the
time of the original wave sheaf day, which began the count to the first
Pentecost observed by Israel in the Promised Land. Remember that God's
command to offer the wave sheaf was to be fulfilled "when you be come
into the land which I give unto you" (Lev. 23: 10). The wave sheaf was
originally offered by the children of Israel in the year that they crossed
the Jordan River and entered the land God had promised to give
them.

To help us understand His command to offer the wave
sheaf on "the morrow after the Sabbath," God has furnished a chronological
record of the fulfillment of this command when Israel entered the Promised
Land. The question of how to determine the wave sheaf day when the
Passover falls on a weekly Sabbath can be resolved by carefully examining
the Scriptural chronology of the original wave sheaf offering. The
inspired account of Israel's entrance into the Promised Land reveals how
and when God's instructions in Leviticus 23 were carried out according to
God's divine will and purpose.

Let us turn to the book of Joshua and learn what
God's Word reveals about Israel's entrance into the Promised Land. We will
find that the chronology of events recorded by Joshua provides a
conclusive answer to the question of how to interpret God's command for
the offering of the wave sheaf.

Preparing
to Enter the Promised Land

The first chapter in the book of Joshua records God's
command to Israel to prepare to cross the Jordan River, which marked the
eastern boundary of the Promised Land.

Here are God's instructions to Joshua and the people
of Israel: "Now after the death of Moses the servant of the LORD it came
to pass, that the LORD spake unto Joshua the son of Nun, Moses' minister,
saying, Moses my servant is dead; now therefore arise, go over this
Jordan, thou, and all this people, unto the land which I do give to them,
even to the children of Israel" (Josh. 1:1-2).

God admonished Joshua to be mindful to observe all
that He had commanded through Moses, which included His command for the
wave sheaf in the book of Leviticus:

"Only be thou strong and very courageous, that thou
mayest observe to do according to all the law, which Moses my servant
commanded thee: turn not from it to the right hand or to the left, that
thou mayest prosper whithersoever thou goest. This book of the law
shall not depart out of thy mouth, but thou shalt meditate therein day
and night, that thou mayest observe to do according to all that is
written therein: for then thou shalt make thy way prosperous, and then
thou shalt have good success" (Josh. 1:7-8).

Upon receiving God's commands, Joshua sent officials
throughout the camp to announce the crossing. Joshua instructed these
officials to tell the people of Israel that in three days they would pass
over the Jordan: "Pass through the host, and command the people, saying,
Prepare you victuals; for within three days ye shall pass over this
Jordan, to go in to possess the land, which the LORD your God giveth you
to possess it" (Josh. 1:11). The Companion Bible explains that the
phrase "within three days" in Joshua 1: 11 actually means "AFTER three
days," as it is correctly translated in Joshua 3:2.

As the children of Israel prepared to move to the
edge of the Jordan, Joshua sent two men to spy out the city of Jericho in
the promised land: "And Joshua the son of Nun sent out of Shittim two men
to spy secretly, saying, Go view the land, even Jericho. And they went and
came into an harlot's house, named Rahab, and lodged there" (Josh. 2:1).
The distance from Shittim to Jericho was about sixteen miles. The two
spies that Joshua sent out could easily have reached Jericho the same day.
The second chapter in the book of Joshua recounts the events that befell
the spies in Jericho and their safe return to the camp of Israel after
three days of hiding.

The third chapter in the book of Joshua records
Israel's departure from Shittim. The tribes of Israel moved to the edge of
the Jordan, where they set up a new camp. They were able to reach the
Jordan in only one day, since Shittim was less than eight or ten miles
from the river, but they did not cross the river that day. They camped
beside Jordan that night and then waited three additional days before
crossing the river (Josh. 3:1-3). The JPS Tanakh version clarifies
the length of time that Israel camped beside the Jordan before crossing.
It reads, "Early next morning, Joshua and all the Israelites set out from
Shittim and marched to the Jordan. They did not cross immediately, but
spent the night there. Three days later, the officials went through the
camp and charged the people as follows..." (Josh. 3:1-3). The RSV
translation states, "...at the end of three days the officers went through
the camp" (Josh. 3:2). These three days followed the first day of removing
from Shittim (Josh. 3:1).

The Spies
Return After Three Days

As Israel waited in their camp beside the Jordan, the
two spies, who had attempted to lodge at the home of Rahab in Jericho,
were being hunted by the king's men. Rahab hid them on the roof of her
house and told the king's men the following story: "And it came to pass
about the time of shutting of the gate, when it was dark, that the men
went out: whither the men went I wot not: pursue after them quickly; for
ye shall overtake them" (Josh. 2:5).

After the king’s men had departed, Rahab admonished
the spies to flee to the mountains and stay for three days to evade the
enemy (verse 16). Rahab then helped the spies escape through the window by
using a cord.

The spies fled to the mountains: "And they went, and
came unto the mountain, and abode there three days, until the pursuers
were returned: and the pursuers sought them throughout all the way, but
found them not" (verse 22).

Having completed their third day in the mountains,
the spies reported back to Joshua in the evening: "So the two men
returned, and descended from the mountain, and passed over, and came to
Joshua the son of Nun, and told him all things that befell them: and they
said unto Joshua, Truly the LORD hath delivered into our hands all the
land; for even all the inhabitants of the country do faint because of us"
(verses 23-24). The spies' report came as Israel was preparing to cross
the Jordan in the morning.

After receiving the spies' encouraging report, Joshua
sent officers throughout the camp to inform the people that priests
bearing the ark of the covenant would signal the time to begin crossing:
"And ... the officers went through the host; and they commanded the
people, saying, When ye see the ark of the covenant of the LORD your God
.... then ye shall remove from your place, and go after it .... And Joshua
said unto the people, Sanctify yourselves: for tomorrow the LORD will do
wonders among you" (Josh. 3:2-5).

Israel
Enters the Promised Land

The events that surrounded Israel's entrance into the
Promised Land paralleled the account of the Exodus from Egypt. Just as God
had parted the waters of the Red Sea as Israel departed from Egypt, so He
parted the waters of the Jordan River as Israel entered the Promised Land:
"And the priests that bare the ark of the covenant of the LORD stood firm
on dry ground in the midst of Jordan, and all the Israelites passed over
on dry ground, until all the people were passed clean over Jordan" (Josh.
3:17).

When
Israel's miraculous crossing was completed, the waters of the Jordan
returned: "And it came to pass, when the priests that bare the ark of the
covenant of the LORD were come up out of the midst of Jordan, and the
soles of the priests' feet were lifted up unto the dry land, that the
waters of Jordan returned unto their place, and flowed over all his banks,
as they did before" (Josh. 4:18).

The following verse in Joshua 4 gives us the exact
date of Israel's entrance into the Promised Land: "And the people came
up out of Jordan on the tenth day of the first month, and encamped in
Gilgal, in the east border of Jericho" (verse 19).

This date is significant because it was the day
appointed by God for choosing the Passover lambs. In only four days, it
would be time to observe the Passover--the first Passover kept by Israel
in the Promised Land. But there remained one major obstacle to Israel's
keeping the Passover. Since none of the new generation of Israelite males
had been circumcised, they were forbidden by God's law to partake of the
Passover! God had clearly commanded through Moses that “no uncircumcised
person shall eat thereof” (Ex. 12:48). Here is what God instructed
Joshua to do to solve this problem: "At that time the LORD said unto
Joshua, Make thee sharp knives, AND CIRCUMCISE AGAIN THE CHILDREN OF
ISRAEL THE SECOND TIME" (Josh. 5:2).

Israel's first time of circumcision had taken place
in Egypt. All Israelite males were required to be circumcised before
keeping the original Passover. But Israelite males born after the Exodus
from Egypt had missed this first circumcision: "Now all the people that
came out of Egypt were circumcised: but all the people that were born in
the wilderness by the way as they came forth out of Egypt, them they had
not circumcised" (Josh. 5:5).

By the end of the forty years of wandering, the older
generation of Israelite males--those born and circumcised in Egypt--were
dead. Only Joshua and Caleb remained, because they had been faithful to
God.  All other men of Israel
who entered the Promised Land were born during the forty years of
wandering, and none of them had been circumcised in the wilderness. It was
this new generation of Israelite males that Joshua circumcised: "And their
children, whom He raised up in their stead, them Joshua circumcised: for
they were uncircumcised, because they had not circumcised them by the way.
And it came to pass, when they had done circumcising all the people, that
they abode in their places in the camp, till they were whole" (Josh.
5:7-8).

Some have theorized that it was not possible for the
circumcised men to heal in time to observe the Passover at the appointed
time in the first month. They claim that the first Passover in the
Promised Land was observed in the second month, according to God's
provision for those who were unclean or were on a journey (Num. 9:10).
Those who support this interpretation are ignoring the plain facts of
Scripture. The truth is that God's command in Numbers 9:10 was
never intended for the entire nation of Israel. This command was directed
to individual Israelites who, due to extenuating circumstances, were
prevented from keeping the Passover with their fellow Israelites at the
appointed time (Num. 9:6-8). The command specifically states,
"If any man of you ......

There is no Scriptural record of the nation of Israel
observing a Passover in the second month as long as God was leading the
people. When the children of Israel entered the Promised Land, the entire
nation was under God's direct guidance and command. God was their Lawgiver
and King. God Himself had appointed the fourteenth day of the first month
as the set time for His people to observe the Passover, and He was
personally planning their journeys and working out circumstances in order
that they might fulfill His will.

Later, when the people of Israel rejected God as
their King and chose to follow the leadership of human kings, they forgot
God's command to keep the Passover. They forsook God's commandments and
fell into idolatry, and the nation was split by God's judgment into two
kingdoms. For many years, there was no Passover observance in either the
Kingdom of Israel or the Kingdom of Judah. In II Chronicles 30, we find an
account of the revival of Passover observance during the reign of
righteous King Hezekiah of Judah. Hezekiah's Passover is the first record
in Scripture of a national Passover observance in the second month. This
Passover was observed in the second month by the king's command and was
sanctioned by God because the people were repenting and returning to Him
with their whole hearts. (For a complete explanation of Hezekiah's
Passover, see Chapter Twelve in The Christian Passover by Fred R.
Coulter.)

The account of Hezekiah's Passover In II Chronicles
30 specifically states that this observance took place in the second
month. But in the account of the first Passover in the Promised Land, as
recorded in Joshua 5, there is absolutely no mention of the second
month. Rather, Joshua's inspired account makes it clear that Israel
entered the Promised Land "on the tenth day of the first month"
(Josh. 4:19) and kept the Passover "on the fourteenth day of the
month at even" (Josh. 5:10). There is no Scriptural basis for assuming
that an entire month elapsed between these two events.

Those who claim that the men of Israel could not have
recovered from circumcision in time to keep the Passover in the first
month are overlooking the wisdom and power of God. They are forgetting
that the timing of the circumcision was according to God's express
command. God could have ordered the circumcision to be done weeks before
the Passover, if that were necessary. God knew exactly how long it would
take for the men to recover, and it was His will that Israel keep the
Passover at the time He had ordained. But God did not allow a month for
the men to heal, or even a full week. God allowed only four days because
He was able to miraculously heal any Israelite men who did not naturally
recover in time for the Passover. Other Scriptures indicate that after the
third day the worst of the soreness would have passed (Gen. 34:25). Any
who had not recovered sufficiently to move about after the third day were
healed by the power of God in order that they might keep the Passover at
the time He had ordained.

The vast majority of Israelite males who were
circumcised by Joshua would have naturally recovered in time to observe
the Passover at the appointed time. Remember that the children of Israel
of that era were a sturdy, healthy people (Ex. 1:12, 19). Even in these
modern times, adult or adolescent males who are circumcised are rarely
incapacitated and are generally able to return home the same day (see
"Circumcision," The American Medical Association Home Medical
Encyclopedia, 1989).

There is not one shred of evidence--either Scriptural
or medical--to support the theory of a Passover in the second month in the
year that Israel entered the Promised Land. The circumcision commanded by
God in the first month was for the express purpose of enabling the
Israelite men to keep the Passover at the appointed time. God would not
have allowed their circumcision to prevent them from keeping the
Passover as He Himself had ordained. Let us not forget that God was
personally directing every event at this time in Israel's
history.

Israel
Keeps the Passover and the Feast of Unleavened Bread

When the circumcision of the new generation of males
had been completed, God made it clear that these Israelite men were now
acceptable to Him and could partake of the Passover: "And the LORD said
unto Joshua, This day have I rolled away the reproach of Egypt from off
you. Wherefore the name of the place is called Gilgal ["Rolling"] unto
this day. And the children of Israel encamped in Gilgal, and kept the
Passover on the fourteenth day of the month at even in the plains of
Jericho" (Josh. 5:9-10).

"This day" in Verse 9 is clearly referring to the day
of the circumcision. Remember that this event followed the crossing of the
Jordan on the tenth day of the first month. When Joshua tells us in the
following verse that the children of Israel kept the Passover "on the
fourteenth day of the month," he is obviously referring to the same month.
The children of Israel observed the Passover exactly as God had commanded,
killing the lambs after sunset at the beginning of the fourteenth day of
the first month.

The following day, the fifteenth day of the first
month, marked the beginning of the Feast of Unleavened Bread. Here is what
Joshua recorded concerning the day following the Passover: "And they did
eat of the old corn of the land ON THE MORROW AFTER THE PASSOVER,
unleavened cakes, and parched corn in the selfsame day. And the manna
ceased on the morrow after they had eaten of the old corn of the land;
neither had the children of Israel manna any more; but they did eat of
the fruit of the land of Canaan that year" (Josh.
5:11-12).

These words in Joshua 5 are most revealing! The
children of Israel observed the first Day of Unleavened Bread by eating
"unleavened cakes" made from the "old corn of the land." It is clear that
the children of Israel were beginning to reap the standing harvest in the
land that God had given them. This was the time appointed by God for the
offering of the wave sheaf. Remember that God’s command in Leviticus 23
was to be fulfilled when Israel entered the Promised Land and began to
reap the harvest:

"Speak unto the children of Israel, and say unto
them, when you be come into the land which I give unto you, and shall reap
the harvest thereof, THEN ye shall bring a sheaf of the firstfruits of
your harvest unto the priest: And he shall wave the sheaf before the LORD,
to be accepted for you: on the morrow after the sabbath the priest
shall wave it" (Lev. 23:10-11).

A
Specific Command for That Time

When Leviticus 23:10 states, "When you be come
into the land ... and shall reap the harvest thereof," this was a
direct command for the children of Israel encamped at Gilgal. They had
JUST entered the land, and were beginning to reap its harvest. These words
of God were a required ordinance for all their generations, beginning with
that very point in time!

Before Israel entered the Promised Land, God had
admonished Joshua to observe all that He had commanded through Moses.
God's command to offer the wave sheaf could not be ignored or overlooked!
God had clearly forbidden the children of Israel to eat of the harvest of
the Promised Land until they had brought the required offering: "And ye
shall eat neither bread, nor parched [old] corn, nor green ears [new
corn], until the selfsame day that ye have brought an offering unto your
God: it shall be a statute for ever throughout your generations in all
your dwellings" (Lev. 23:14).

Some have assumed that since the children of Israel
ate of the "old corn of the land," and not the new corn, the wave sheaf
did not have to be offered to God. But God's command in Leviticus 23
clearly includes both the old corn and the new corn, and specifically
forbids eating bread made from any grain until the wave sheaf had been
offered. The fact that the children of Israel made unleavened bread from
the "old corn of the land," and ate this bread as well as parched corn "on
the morrow after the Passover," plainly shows that they had fulfilled
God's command for the offering of the wave sheaf.

There are some who claim that God did not require the
offering of the wave sheaf that first year because Israel had not planted
the crop. But God's command to offer the wave sheaf makes no statement
regarding the planting of the crop. His command refers only to the reaping
of the harvest. God gave Israel the land and its harvest freely,
fulfilling His promise to Abraham, as we read in the Psalms: "For He
remembered His holy promise, and Abraham His servant. And He brought forth
His people with joy, and His chosen with gladness: and gave them the lands
of the heathen: and they inherited the labour of the people; that they
might observe His statutes, and keep His laws" (Psa.
105:42-45).

In the Moffatt translation we read, "He gave them the
lands of the nations, and they possessed the fruit of others'
toils" (Psa. 105:44).

When God gave Israel the Promised Land with a full
harvest, ready and waiting, He expected Israel to acknowledge His free and
bountiful gift by presenting the wave sheaf before eating any of the crop:
"Speak unto the children of Israel, and say unto them, WHEN YE BE COME
INTO THE LAND which I give unto you, AND SHALL REAP THE HARVEST
THEREOF, THEN ye shall bring a sheaf of the firstfruits of your
harvest unto the priest" (Lev. 23:10).

The original wave sheaf was cut from a harvest which
the children of Israel had not labored to produce. The entire harvest,
including the sheaf that was cut for the wave offering, was a direct gift
from God. Remember that the cutting of the wave sheaf was a symbol of the
sacrifice of Jesus Christ. Just as the original wave sheaf was freely
given to Israel in fulfillment of God's promises, so the true Wave Sheaf
was freely given by God. God the Father gave His only Son to us
freely-without cost or labor on our part. Eternal salvation through Jesus
Christ is a free gift. No amount of our own personal work can earn it!
This spiritual truth is clearly illustrated by God's gift to Israel of the
first harvest in the Promised Land.

The
Original Wave Sheaf Day

The book of Joshua tells us very plainly that the
children of Israel ate of the harvest of the land "on the morrow after the
Passover" (Josh. 5:11). These words of Scripture are intended to show us
that this day--the fifteenth of Abib--was the day of the wave sheaf. As we
have read in Leviticus 23:14, “And you shall eat neither bread, nor
parched corn nor green ears, until the SELFSAME DAY that you have
brought an offering unto your God ....”

This is precisely what happened in the 5th chapter of
Joshua. After the Passover, the children of Israel began to observe the
Days of Unleavened Bread. But before they baked and ate their unleavened
cakes, which were made from the harvest of the land, the children of
Israel had fulfilled God's command for the offering of the wave sheaf. Any
other explanation of Joshua 5:11 would violate God's strict command to the
children of Israel. The Scripture cannot be broken. If we deny that the
children of Israel brought a sheaf of their harvest to be waved by the
priest for an offering to God, we are ignoring God's specific command for
entering Canaan. If we are honest with God's Word, we will acknowledge
that the 15th of Abib was not only the first Day of Unleavened Bread but
was also the day that the original wave sheaf was
offered.

There is great significance in the Scriptural
revelation that "the morrow after the Passover" was the day of the wave
sheaf. God's command in Leviticus 23:11 clearly states, "And he [the
priest] shall wave the sheaf before the Lord, to be accepted for you:
on the morrow after the Sabbath the priest shall wave it." It is a
plain Scriptural fact that the wave sheaf can only occur on a Sunday. When
we understand that "the morrow after the Passover" was a Sunday, it is
clear that the Passover day itself was a weekly Sabbath. God's command in
Leviticus 23:11 reveals the exact day of the week on which the Passover
occurred at the time of entering the Promised Land. Since the day of the
wave sheaf was both "the morrow after the Sabbath" and "the morrow after
the Passover," there is no question that the Passover fell on a weekly
Sabbath in that particular year.

The account of Israel's first Passover in the
Promised Land gives us a firm Scriptural foundation upon which to base our
understanding of God's command concerning the wave sheaf. Joshua's
inspired record reveals that the Passover day was the weekly Sabbath that
preceded the day of the wave sheaf. The children of Israel offered their
original wave sheaf on the 15th of Abib--the first Day of Unleavened
Bread. It is clear that in this original observance, the wave sheaf day
itself fell within the Feast of Unleavened Bread, but the weekly Sabbath
that preceded the wave sheaf did not! It is therefore totally
unscriptural to claim that the weekly Sabbath which precedes the
wave sheaf must fall within the Feast of Unleavened
Bread.

The Scriptural record clearly shows that when the
Passover day falls on a weekly Sabbath, it is this weekly Sabbath which
precedes the wave sheaf. In such years, it is not the Sabbath but the
"morrow"--the day of the wave sheaf--which falls within the Days of
Unleavened Bread. That is the true interpretation of God's command
according to Scripture! By following the Scriptural interpretation, we can
eliminate all doubt and confusion as to which day is the true wave sheaf
day. Remember that the count to Pentecost must begin with this
day:

"And YE SHALL COUNT unto you from the
morrow after the Sabbath, from the day that ye brought the sheaf of the
wave offering; seven Sabbaths shall be complete" (Lev.
23:15).

We cannot correctly count the seven weeks to
Pentecost unless we begin with the true wave sheaf day. Because God wants
us to observe the Feast of Pentecost at the proper time, He has given us a
clear Scriptural example to help us understand the correct day to begin
the count. By following the example that God has provided in the book of
Joshua, we can be sure that we are rightly interpreting and obeying God's
instructions. When the Passover falls on a weekly Sabbath, we will be able
to determine the true wave sheaf day. We will begin counting from the
correct day, and we will be able to keep the Feast of Pentecost at the
time that God has appointed.

Those who choose to disregard the Scriptural example
are holding the opinions of men in higher esteem than the Word of God.
They are basing their determination of the wave sheaf day on faulty
understanding, and they will not be able to correctly number the days to
Pentecost. They will not be observing the Feast of Pentecost on the day
that God has appointed because they are ignoring the lesson of the
original wave sheaf day.

Counting
from the Wave Sheaf Day

Since the wave sheaf can only occur on a Sunday, the
count to Pentecost always begins on the first day of the seven-day cycle.
Thus each of the seven weeks that are counted is a perfect seven-day cycle
ending with the weekly Sabbath. The Revised Standard Version (RSV)
makes this point abundantly clear: "And you shall count from the morrow
after the Sabbath, from the day that you brought the sheaf of the wave
offering; seven full weeks shall they be" (Lev. 23:15,
RSV).

There are always seven complete weeks from the day of
the wave sheaf to the Feast of Pentecost, but there are usually some
additional days between the Passover day and Pentecost. In most years, the
Passover day does not fall on a weekly Sabbath, and some fraction of a
week must lapse after Passover before the wave sheaf day arrives. But in
the year that Israel entered the Promised Land, the Passover occurred on a
weekly Sabbath, and the wave sheaf immediately followed Passover. Thus the
sheaf of Joshua 5 was waved on the 15th of Abib, the earliest possible
date. Because there was no intervening fraction of a week between Passover
and the wave sheaf day, the total time between Passover and the Feast of
Pentecost was exactly SEVEN WEEKS. The seven weeks between Passover and
Pentecost began with the 15th of Abib, the first Day of Unleavened Bread,
and spanned the entire time of the spring harvest--the harvest of the
firstfruits of the land.

In the Promised Land, there were three seasons of
harvest each year. The spring harvest began in the first month with the
offering of the wave sheaf during the Feast of Unleavened Bread. This
first harvest consisted of barley and lasted for forty-nine days--exactly
seven weeks. The barley harvest was followed by a summer harvest of wheat
and a fall harvest of grapes. The end of each year's harvesting was
celebrated by observing the Feast of Tabernacles in the seventh month, the
month of Tishri.

In the Hebrew Calendar, God has ordained exactly
seven months between the first day of the Feast of Unleavened Bread, the
15th of Abib, and the first day of the Feast of Tabernacles, the 15th of
Tishri. In the year that Israel entered the Promised Land, since the wave
sheaf occurred on the 15th of Abib, the seven weeks of the spring harvest
coincided perfectly with the first seven weeks of the seven-month count
toward the fall festival. The exact timing of this first harvest was part
of the masterful plan that God had set in motion for the fulfillment of
His promises.

A Time
Appointed by God

The offering of the wave sheaf at the beginning of
the firstfruits harvest was a significant event in God's divine plan for
the fulfillment of His promises. It was no mere coincidence that this
event occurred on Abib 15. When the wave sheaf had been offered to God,
Israel's entrance into the new land was complete. The children of Israel
were no longer sojourners in the land. From that day, they became the
lawful possessors of the land and its harvest, in fulfillment of God's
promises to Abraham. Thus ended the forty years of wandering in the
wilderness. The manna ceased on the very next day after Israel ate of the
produce of the land, signifying the official end of the long journey that
had begun with the Exodus.

Remember that the Exodus from Egypt was begun on the
15th of Abib, as we read in Numbers 33:3: "And they departed from Rameses
in the first month, on the fifteenth day of the first month; on the
morrow after the Passover the children of Israel went out with an high
hand in the sight of all the Egyptians." God Himself appointed this day
for the beginning of Israel's journey to the Promised Land. It was also by
God's decree that Israel's sojourning ended on the 15th of Abib. The
timing of these events was ordained by God more than four centuries before
they were brought to pass. Here is what the Scriptures reveal about God's
divine schedule:

"Now the sojourning of the children of Israel, (who
dwelt in Egypt), was four hundred and thirty years. And it came to pass
at the end of the four hundred and thirty years, even THE SELFSAME DAY
it came to pass, that all the hosts of the LORD went out from the land
of Egypt" (Ex. 12:40-41).

As Bullinger explains in The Companion Bible,
the "sojourning" in Egypt began in the days of Abraham and Isaac and
lasted for 215 years. The "dwelling" of the children of Israel in Egypt
lasted another 215 years, making a total of 430 years. This period of 430
years ended on Abib 15 in the year of the Exodus. But when did it begin?
It began on the SELFSAME DAY that God established His covenant with
Abraham's promised son Isaac, from whom the children of Israel were
descended.

The apostle Paul verifies that God's covenant with
Abraham was confirmed to Isaac and his seed 430 years before the law was
given in the year of the Exodus. Writing to the churches in Galatia, Paul
declares, "And this I say, that the covenant, that was confirmed before of
God in Christ [the promised seed of Abraham through Isaac], the law,
which was four hundred and thirty years after, cannot disannul,
that it should make the promise of none effect" (Gal.
3:17).

In the previous verse, Paul refers directly to the
choosing of Isaac in Genesis 21:12. Paul shows that God's words "in Isaac
shall thy seed be called" were referring not only to Isaac's physical
descendants but also to Christ. He declares, "Now to Abraham and his seed
were the promises made. He saith not, "And to seeds," as of many; but as
of one, "And to thy seed; which is Christ" (Gal. 3:16). Paul's inspired
words make it clear that Isaac received not only God's promise of physical
blessings but also the promise of grace. From Isaac, the chosen son, would
come the prophesied Seed, the Messiah. This wonderful promise was given by
God on Abib 15 exactly 430 years before the Exodus. As Exodus 12:41
records, the Exodus from Egypt began on THE SELFSAME
DAY.

When we read Exodus 12:41 in the light of Paul's
words in Galatians 3, we can begin to understand the significance of Abib
15 in relationship to God's covenant of promise. Abib 15 was the day that
God confirmed His promises to Abraham's descendants through Isaac. Abib 15
was the day that God began to fulfill these promises by bringing the
children of Israel out of Egypt. Abib 15 was also the day that God gave
possession of the land of Canaan with its bountiful harvest to the
children of Israel. Thus God fulfilled the promise He had originally made
to Abraham when he was a sojourner in the land. Here is that promise as
recorded in the book of Genesis:

"And He said unto him, I am the LORD that brought
thee out of Ur of the Chaldees, to give thee this land to inherit it"
(Gen. 15:7).

God spoke this promise to Abraham in a vision while
Abraham was sojourning in the plain of Mamre, which lay in the land of
Canaan. Abraham had just returned from pursuing four kings who had
attacked the cities of Sodom and Gomorrah and had taken Lot captive.
Abraham had defeated these kings and had brought back not only his nephew
Lot but also the other captives and all the spoil that had been taken from
the cities (Gen. 14:14-16). It is clear in the account in Genesis 14 that
the kings who attacked Sodom and Gomorrah were waging a series of major
battles (verses 1-9). These kings had already attacked and defeated a
number of peoples, including some who were giants (verses
5-7).

In ancient times, it was the custom of kings to wage
war at the beginning of each new year (II Sam. 11:1; I Chron.
20:1).

Based on the Scriptural and historical facts, we can
conclude that God's promise to Abraham was given in the spring of the
year. At that same time, God also made a covenant with Abraham (Gen.
15:18).

While the Scriptures do not record the exact date of
this event, the prophetic vision which accompanied the covenant strongly
indicates that it was made on Abib 15. When we examine the Scriptural
account, we can see that the divine manifestations which Abraham received
during the vision were symbols of Israel's future affliction in Egypt and
their miraculous deliverance by God. It is clear that the vision was given
to Abraham as a prophecy of the future Exodus of his descendants on the
15th of Abib. Let us examine the Scriptural account of the prophetic
vision that God gave to Abraham when He established His covenant with
him.

The
Making of the Covenant

The account of Abraham's vision and the making of the
covenant is recorded in Genesis 15. Before we read this account, let us
review the events in Genesis 14 which took place the day before the
covenant was made. As we have seen, Abraham had won a great victory over
the four kings who had carried away Lot (Gen. 14:14-16). As Abraham
returned from rescuing Lot, he was met by Melchizedek, king of Salem and
priest of the Most High God (verse 16). Melchizedek greeted Abraham with
bread and wine:

"And Melchizedek king of Salem brought forth bread
and wine: and he was the priest of the Most High God" (Gen.
14:18).

There is great significance in this meal of bread and
wine that Abraham partook of with Melchizedek the priest on the day before
the covenant was made. As Melchizedek represented the future High
Priesthood of Christ, so the bread and the wine foreshadowed the New
Testament Passover, which would usher in the New Covenant. As God's
covenant with Abraham would bring physical blessings to his descendants,
so this future covenant would bring grace to those who became the
spiritual children of Abraham through faith in Jesus Christ, the promised
Seed.

Following this meal, God spoke to Abraham in a vision
(Gen. 15: 1). God promised him that the number of his offspring would be
as the multitude of stars in heaven (verse 5). God also promised to give
the land of Canaan to Abraham as an inheritance for his descendants (verse
7). During the vision, Abraham asked God how he would know that he would
inherit the land (verse 8). Before answering this question, God directed
him to sacrifice some animals. Abraham prepared the offering and waited
for God's answer (verses 9-11). As the sun was going down, beginning the
evening of the next day, God foretold the captivity of Abraham's
descendants:

"And when the sun was going down, a deep sleep fell
upon Abram; and, lo, an horror of great darkness fell upon him. And He
said unto Abram, Know of a surety that thy seed shall be a stranger in a
land that is not theirs, and shall serve them; and they shall afflict them
four hundred years; and also that nation, whom they shall serve, will I
judge: and afterward shall they come out with great substance" (Gen.
15:12-14).

After the sun had gone down, beginning the new day,
God made a covenant with Abraham:

"And it came to pass, that, when the sun went down,
and it was dark, behold a smoking furnace, and a burning lamp that passed
between those pieces [the sacrifices]. IN THE SAME DAY the LORD
made a COVENANT with Abram, saying, Unto thy seed have I given this land,
from the river of Egypt unto the great river, the river Euphrates" (Gen.
15:17-18).

In this vision, God gave Abraham a prophetic glimpse
into the future that awaited his descendants. The "smoking furnace" is
clearly a symbol of Israel's affliction in Egypt, and the "burning lamp"
represents God's deliverance (The Companion Bible, marginal
reference). There is no question that this vision was fulfilled by the
Exodus from Egypt on Abib 15, when God brought the children of Israel out
of their bondage. That day marked the beginning of the fulfillment of the
covenant that God established when He gave the vision to Abraham. Abib 15
was also the day that God confirmed the covenant to Isaac 430 years before
the Exodus, as Paul shows in Galatians 3. Was God's covenant with Abraham
originally made on Abib 15? Although God's Word does not directly tell us,
all the Scriptural facts point to Abib 15 as the day that God chose to
establish His covenant with Abraham.

The Covenant Sealed by
Circumcision

When Abraham turned ninety-nine, God again appeared
to him (Gen. 17:1). It was at this time that God changed his name from
Abram to Abraham, meaning "father of many nations" (verse 4). Afterwards,
God reaffirmed the covenant that He had made with Abraham as an
"everlasting covenant" (verse 7). God sealed His covenant with Abraham and
his descendants by giving him the sign of circumcision:

"And God said unto Abraham, Thou shalt keep My
covenant therefore, thou, and thy seed after thee in their generations.
This is My covenant, which ye shall keep, between Me and you and thy seed
after thee; Every man child among you shall be circumcised.... And Abraham
took Ishmael his son, and all that were born in his house, and all that
were bought with his money, every male among the men of Abraham's house;
and circumcised the flesh of their foreskin IN THE SELFSAME DAY, as God
had said unto him. And Abraham was ninety years old and nine, when he was
circumcised in the flesh of his foreskin. And Ishmael his son was thirteen
years old, when he was circumcised in the flesh of his foreskin. IN THE
SELFSAME DAY was Abraham circumcised, and Ishmael his son. And all the men
of his house, born in the house, and bought with money of the stranger,
were circumcised with him" (Gen. 17: 9-10, 23-27).

Nowhere in this passage is the date of the
circumcision given. However, the Scriptural record of other major events
related to God's covenant with Abraham, and the fact that God designated a
specific day for this event--as emphasized by the expression "the selfsame
day"--are a valid basis for concluding that the sealing of the covenant
through circumcision also took place on Abib 15.

Ending the Forty Years of
Wandering on the Selfsame Day

While the dates of some events related to the
covenant are not recorded in Scripture, God's Word leaves no doubt
concerning the date of the Exodus. Lest the children of Israel forget that
they departed from Egypt on Abib 15, God commanded, "And ye shall observe
the feast of unleavened bread; for in this SELFSAME DAY have I
brought your armies out of the land of Egypt: therefore shall ye observe
THIS DAY in your generations by an ordinance for ever" (Ex.
12:17).

As Numbers 33:3 clearly states, Israel left Egypt on
the fifteenth day of the first month. After crossing the Red Sea, they
began their long journey through the wilderness of Sinai to the borders of
the land of Canaan. They waited for forty days while the spies that Moses
had sent out searched the land. When the spies returned with an evil
report, the people rebelled against God and refused to go into the land.
They were sentenced to forty years of wandering in the
wilderness:

"After the number of the days in which ye searched
the land, even forty days, each day for a year, shall ye bear your
iniquities, even forty years, and ye shall know My breach of promise"
(Num. 14:34).

God pronounced this judgment upon Israel in the
second year after the Exodus. The chronology of events in the book of
Numbers shows that Israel's rebellion occurred many weeks after observing
their second Passover (Num. 9:5). The Companion Bible places this
rebellion during Ab, the fifth month.

It is important to understand that while Israel's
punishment was pronounced during their second year in the wilderness,
the forty years were not reckoned from that time. Although God's
judgment was not pronounced until nearly one and a half years after
leaving Egypt, the forty years of wandering were numbered by God from
the day of the Exodus. If the forty years had been reckoned from the
time of Israel's rebellion, the children of Israel would have entered the
Promised Land in the forty-second year after the Exodus. But the
Scriptures clearly show that it was after the deaths of Aaron and Moses in
the fortieth year that Israel prepared to enter the land of Canaan (Num.
33:38, Deut. 1:3; 4:1; 34:5-8, Josh. 1:1-2). Moses died in the eleventh
month of the fortieth year. The children of Israel did not journey during
the thirty days of mourning that followed Moses' death. The Scriptures
record that the children of Israel crossed Canaan's border in the first
month of the new year. After wandering for forty years in the wilderness,
the children of Israel crossed the Jordan River and entered the Promised
Land on the tenth day of Abib (Josh. 4:19). They entered the Promised Land
in time to prepare for their official inheritance on Abib 15--the SELFSAME
DAY in which they had left Egypt forty years earlier. Remember that the
manna stopped on the following day, the 16th of Abib, marking the end of
the forty years of wandering (Josh. 5:11-12).

Because the manna was first given forty years earlier
on the 16th day of the second month (Ex. 16:1-2, 12), there are some who
claim that it must have ended on the 16th day of the second month. They
base their claim on the following Scripture:

"And the children of Israel did eat manna forty
years, until they came to a land inhabited; they did eat manna, until they
came unto the borders of the land of Canaan" (Ex.
16:35).

In reading this Scripture, we must be careful not to
attach a meaning that it was never intended to convey. This verse does not
say 'forty years to the selfsame day." The key to a correct
understanding of this verse is knowing WHEN THE FORTY YEARS BEGAN.
According to Scripture, the forty years were NOT numbered from the
pronouncing of God's judgment in the second year in the wilderness.
Neither were they numbered from the beginning of the manna on the 16th day
of the second month of the first year. The forty years were numbered from
the day of the Exodus. That is when God Himself began to count the
forty years of Israel's wandering.

Let us walk in the light of God's Word, and not allow
faulty interpretations to lead us astray. Like the children of Israel, who
were led out of Egypt by the light of the pillar of fire, so God leads us
with the light of His Word. If we stray from this light, we will end up in
darkness, like the Egyptians at the Red Sea, stumbling around in confusion
with their chariots stuck in the mire. We must follow the light that God
has given us. Let us, like the children of Israel, leave the darkness of
Egypt behind.

Israel
Takes Possession of Jericho

Remember that Israel had begun the Exodus from Egypt
on Abib 15, the first Day of Unleavened Bread, and had crossed the Red Sea
by God's miraculous power on the seventh and last Day of Unleavened Bread,
Abib 21. As these days mark the deliverance of the children of Israel from
their bondage, so they mark Israel's inheritance of the Promised Land.
Just as the Exodus began on Abib 15, so Israel took possession of the
harvest of Canaan on Abib 15, the first Day of Unleavened Bread. As Israel
had miraculously crossed the Red Sea on Abib 21, so Israel took possession
of Jericho by the power of God on Abib 21, the last Day of Unleavened
Bread. When we read the Scriptural account of the taking of Jericho, the
parallels are clearly evident. The God of Israel, Who had personally
spoken to Moses, appeared to Joshua and personally gave the command to
take the city of Jericho:

"And it came to pass, when Joshua was by Jericho,
that he lifted up his eyes and looked, and, behold, there stood a Man over
against him with His sword drawn in His hand: and Joshua went unto Him,
and said unto Him, Art Thou for us, or for our adversaries? And He said,
Nay; but as Captain of the host of the LORD am I now come. And Joshua fell
on his face to the earth, and did worship, and said unto Him, What saith
my Lord unto his servant? And the Captain of the LORD'S host said unto
Joshua, Loose thy shoe from off thy foot; for the place whereon thou
standest is holy. And Joshua did so" (Josh. 5:13-15).

Remember that Moses was likewise commanded to remove
his shoes when God appeared to him in the burning bush. The Scriptural
record makes it clear that it was not an angel but the Lord Himself Who
appeared to Joshua. Here is what the Lord commanded:

"And
the LORD said unto Joshua, See, I have given into thine hand Jericho,
and the king thereof and the mighty men of valour. And ye shall compass
the city, all ye men of war, and go round about the city once. Thus shalt
thou do six days. And seven priests shall bear before the ark seven
trumpets of rams' horns: and the seventh day ye shall compass the city
seven times, and the priests shall blow with the trumpets. And it shall
come to pass, that when they make a long blast with the ram's horn and
when ye hear the sound of the trumpet, all the people shall shout with a
great shout; and the wall of the city shall fall down flat, and the people
shall ascend up every man straight before him" (Josh. 6:2-5).

After receiving these commands, Joshua immediately
called the priests and delivered to them the instructions that God had
given. The priests acted without delay to carry out God's
orders:

"And Joshua the son of Nun called the priests, and
said unto them, Take up the ark of the covenant, and let seven priests
bear seven trumpets of rams' horns before the ark of the LORD. And he said
unto the people, Pass on, and compass the city, and let him that is armed
pass on before the ark of the LORD. And it came to pass, when Joshua had
spoken unto the people, that the seven priests bearing the seven trumpets
of rams' horns passed on, before the LORD, and blew with the trumpets: and
the ark of the covenant of the LORD followed them. And the armed men went
before the priests that blew with the trumpets, and the reward came after
the ark, the priests going on, and blowing with the trumpets. And Joshua
had commanded the people, saying, Ye shall not shout, nor make any noise
with your voice, neither shall any word proceed out of your mouth, until
the day I bid you shout; then shall ye shout" (Josh.
6:6-10).

The
priests and the armies of Israel began to march around Jericho on Abib I5,
the first Day of Unleavened Bread. For six days, the children of Israel
marched around Jericho, circling it once each day (Josh. 6:11, 14). But on
the seventh day, Abib 21, they circled it seven times, as God had
commanded (verse 15). Here is what Joshua told the people on that
last Day of Unleavened Bread: "And it came to pass at the seventh time,
when the priests blew with the trumpets, Joshua said unto the people,
Shout; for the LORD hath given you the city. And the city shall be
accursed [devoted], even it, and all that are therein, to the LORD: only
Rahab the harlot shall live, she and all that are with her in the house,
because she hid the messengers that we sent" (Josh. 6:16-17).

As the Passover had fallen on the weekly Sabbath, so
this day, the seventh Day of Unleavened Bread, was also a weekly Sabbath
day. On this double Sabbath, the people were forbidden to take anything
for themselves. The treasures of Jericho were the firstfruits of conquest,
and they were devoted to the Lord: "And ye, in any wise keep yourselves
from the accursed [devoted] thing, lest ye make yourselves accursed, when
ye take of the accursed [devoted] thing, and make the camp of Israel a
curse, and trouble it. But all the silver, and gold, and vessels of brass
and iron, are consecrated unto the LORD: they shall come into the treasury
of the LORD" (Josh. 6:18-19).

After
Joshua had spoken these words, the conquest of Jericho began: "So the
people shouted when the priests blew with the trumpets: and it came to
pass, when the people heard the sound of the trumpet, and the people
shouted with a great shout, that the wall fell down flat, so that the
people went up into the city, every man straight before him, and they took
the city. And they utterly destroyed all that was in the city, both man
and woman, young and old, and ox, and sheep, and ass, with the edge of the
sword.... And they burnt the city with fire, and all that was therein:
only the silver, and the gold, and the vessels of brass and of iron, they
put into the treasury of the house of the LORD" (Josh. 6:20-21,
24).

As God
had displayed His supreme power at the crossing of the Red Sea, so He
manifested His mighty arm at the taking of Jericho. The children of Israel
witnessed another miracle as they watched the walls of Jericho disappear
before their eyes. Recent archaeological excavations of the city indicate
that the walls actually sank straight into the ground. This discovery is
in accord with the Scriptural record, as the word "flat" in the account by
Joshua should read "under it" (The Companion Bible, marginal
references, Joshua 6:5, 20).

The conquest of Jericho on Abib 21 ended
Israel's first Feast of Unleavened Bread in the Promised Land. Remember
that Abib 21 was also a weekly Sabbath that year. This double
Sabbath ended the first week of the seven-week count to the Feast of
Pentecost. The count had begun on Abib 15, which was both the day of the
wave sheaf and the first day of Unleavened Bread.

Based on the Scriptural records that are given in the
book of Joshua, we can construct a calendar showing the exact chronology
of major events as they occurred in the month of Abib in the year of
entering the Promised Land. A sample calendar is included in this study
paper. This calendar can serve as a guide in understanding the original
observance of the wave sheaf on Abib I5. As an additional study aid, a map
has been provided to illustrate the series of events which are recorded in
Joshua's account. Let us learn from the example of the children of Israel
as they were led by God to observe the first wave sheaf day in the
Promised Land. By following the Scriptural example, we can have confidence
that we are using the correct method for determining the wave sheaf day
and beginning the count to Pentecost.

Special Calendar:
Chronology of events in the book of Joshua Adobe Acrobat
PDF

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Special Map: Israel
Enters the Promised Land

The Crossing

They came of 40 years a time of God's test, with Whom
they often strove, now past the days of Moses' death and mourning, found
them camped at the Acacia grove.

Then God gave command that morning next, after the
third day's setting sun. That Israel stepped toward Jordan's down descent,
with Joshua, son of Nun.

They sought to cross at Jordan's fords, inspired of
God's own will. At water's edge which opened wide while Ark and priests
stood still;

And so did pass through this dry bed, by river's
walls heaped high. On tenth of month, in springtime came, beneath the Abib
sky.

They picked up stones from Jordan’s path, to mark
this great event unfolding.

And river's crossing now complete, pitched the
promised camp, at the place called Rolling!

Copyright 1994 (C)

Dwight
Blevins

Christian Biblical Church of
God

P. 0. Box 1442

Hollister, California USA
95024-1442

All rights
reserved. Except for brief excerpts for review purposes, no. part of this
publication may be reproduced or used in any form, or by any
means--electronic or mechanical, including photocopying, recording, or
information storage and retrieval systems--without written permission of
copyright owner.

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