The 15th Is Called The "SEVENTH" Day Most people reading this literature will be familiar with a spring festival known collectively as the Festival of the Passover and Unleavened Bread. Within this time, we have the memorial of the killing of the Passover lamb, followed by eating unleavened bread for seven consecutive days. We have a holy convocation on the first and seventh day of the festival, and enjoy fellowship with other brethren throughout the feast. Within the writings of Scripture concerning this time, there is an intricate piece of evidence in favor of the lunar based Sabbath for the seeker of truth who desires to look in the matters which YHWH has concealed (Proverbs 25:2).  Exodus 12 is where we find how to observe the festival. The lamb is to be slaughtered at beyn ha erebim, or between the evenings on the 14th day of Aviv (Exodus 12:6). This is correctly understood to be around what we would call 3:00 p.m., or at the going down of the sun after its apex in the heavens, the same time YHWH killed His Passover lamb (the Messiah - Isaiah 53:4; Matthew 27:45; John 19:14). After the lamb is slaughtered, we are commanded to eat unleavened bread and bitter herbs with it that night (Exodus 12:8). This eating of the lamb takes place on the 15th of Aviv, the day that the children of Israel were delivered from the land of Egypt. Commenting on this day, Exodus 12:14 says:  And this day shall be unto you for a memorial; and ye shall keep it a feast to YHWH throughout your generations; ye shall keep it a feast by an ordinance for ever. Here we see that the 15th day is a memorial day. It keeps us in memory of YHWH s deliverance for the Israelites of that time, from Egyptian slavery. This deliverance began when YHWH passed over the houses in the land of Egypt at midnight on the 15th of Aviv and did not allow the destroyer to come into the homes of the families that had obeyed His orders. Verse 17 of this same chapter then states: 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. [Exodus 12:17] While the verse above commands us to observe the entire feast of unleavened bread, it specifies a particular day we are to observe. This is the same day mentioned as being a feast (Hebrew, chag - pronounced kahg ) in Exodus 12:14 for verse 17 tells that it was in this selfsame day that YHWH brought Israel out of Egypt. This is undeniably the 15th of Aviv (Numbers 33:3). As we know, the 15th is the first day of the festival, and thus it is fitting that this day throughout the Biblical text is mentioned. We then read in verse 41-42 that, 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 YHWH went out from the land of Egypt. It is a night to be much observed unto YHWH for bringing them out from the land of Egypt: this is that night of YHWH to be observed of all the children of Israel in their generations. The night to be much observed unto YHWH is none other than the night of the 15th of Aviv, the same day that has been singled out throughout the 12th chapter of Exodus thus far. In Exodus 12:43-50 we see YHWH s ordinances concerning the eating of the Passover, and then to conclude the chapter we find one further reference to the 15th when it states, And it came to pass the selfsame day, that YHWH did bring the children of Israel out of the land of Egypt by their armies. Moving along from here to Exodus 13, we find a continuation of the specific mentioning of the 15th day of Aviv. And YHWH spake unto Moses, saying, Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand YHWH brought you out from this place: there shall no leavened bread be eaten. This day came ye out in the month Abib. And it shall be when YHWH shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. [Exodus 13:1-6] We advise the reader to take special notice here how YHWH continues to specifically point out the 15th by the phrase, this day . The 15th day of Aviv is singled out 8 times up to this point, in counting from Exodus 12 up to Exodus 13:5. YHWH must have really wanted His people to uphold this day in much honor and prestige for commemorating His mighty acts. The 15th is an extremely special day in the first month, and we should treat it as such by remembering this day as particularly special as this spring time rolls around each year. What we find next is fascinating to say the least. Notice the text of Exodus 13:6-7: Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to YHWH. Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters. A person would normally read verse 6 of Exodus 13 and conclude that it is speaking of the (1) seven days of unleavened bread, and (2) the 21st of Aviv or the seventh day of the festival. However, let us explain why we feel this is an inadequate interpretation of the verse. First, the context up until now has singled out a specific day that YHWH would have us to remember in a special manner. Secondly, this seventh day mentioned in verse six is singled out as a feast, or in Hebrew, a chag.[17] There is no place in the inspired Scriptures where the 21st is singled out as being a chag. On the contrary, the 15th of Aviv is referred to as a chag in a similar passage in Numbers 28:17 as well as a passage we ve considered elsewhere in this study, Psalms 81:3-6. Both passages tell us the 15th day is a chag, and that is exactly what the passage in Exodus 13:6 is telling us too, but in a little different manner. Instead of emphasizing the day of the month, as in the respective books of Numbers and Psalms, the Exodus passage emphasizes the day of the week, namely the seventh. This day is the 15th day of the month, the first day of the festival of unleavened bread, and the seventh day of the week. It is in this passage that the phrase seventh day is used in reference to the 15th of Aviv. One might feel that this evidence is insufficient, but we must respectfully disagree. What we have covered thus far has been built upon a proper exegesis of the Biblical text. However, for the skeptic we will provide at least one more piece to this puzzle, which should cause anyone to see the potency of this passage of Scripture. This piece is what comes directly after verses 6-7 in verses 8-9. And thou shalt show thy son in that day, saying, This is done because of that which YHWH did unto me when I came forth out of Egypt. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that YHWH s law may be in thy mouth: for with a strong hand hath YHWH brought thee out of Egypt. [Exodus 13:8-9] Here, we have YHWH telling us that we shall show our son in that day . What does YHWH mean by that day ? What day is He referring to here? The only logical and grammatically correct way to find this answer is to look back to the closest antecedent, agreeing in either name or number, to the term that day . In this case, we find that the closest antecedent is the term the seventh day in Exodus 13:6! What this means is that the term that day refers back to YHWH s mentioning of the seventh day which agrees in singular form with verse 8. Exodus 13:8-9 goes on to tell us twice again about the coming up out of the land of Egypt, the occurrence YHWH would have us memorialize in a special way. One can also continue reading the 13th chapter of Exodus and find that the 15th is again spoken of in verses 14-15. While we agree that the 21st of Aviv is a special day on YHWH s calendar, a day of holy convocation (Exodus 12:15-16), this is not the day specified as the seventh day in Exodus 13:6 for reasons which should be apparent by now. How can the 15th of Aviv be the seventh day? Only with lunar Sabbaths.

The "15th" Is "Referred" To As The "Seventh Day". There is scripture that clearly teach that the 1st day of Unleavened bread/15th is the 7th day of the week each year and we have overlooked them because of our traditions. This verse alone proves the Lunar Sabbaths because there is no way to have the 15th day of the month/moon be a weekly Sabbath each year unless the weeks are lunar. The following will show that the 15th day of the month/moon is referred to as the first day of the feast AND the seventh day of the week. Leviticus 23:6-7 shows the 15th day being called the first day, it says, and on the 15th day is the feast of Unleavened Bread and you must eat unleavened bread seven days. In the first day you shall have an holy convocation. Notice the first day is referring to the 15th day and this is an absolute and you can say that the 15th is the first day of unleavened bread. This one is easy but the next one which shows the 15th being referred to as the SEVENTH day requires some thinking. Throughout the Scriptures when we see the word SEVENTH, many times it is referring to the Sabbath but is called the seventh day instead of Sabbath. In the first five books, from Genesis through Deuteronomy, seventh day is mentioned approximately 57 times and over half of them is referring to the Sabbath day even though it is called the seventh day. Example, and Elohim rested the seventh day. We know this seventh day is referring to the Sabbath. Another one says the seventh day is the Sabbath/intermission. Sabbath means intermission. There are many others which say things like, in the seventh day you shall rest, in seed time and in harvest etc. again, the seventh day is referring to the Sabbath. There are to many to mention everyone of them but my point is that seventh day was a household term and when people heard it they associated the words seventh day with Sabbath unless it was obviously speaking of the carnal number seven. Having said all this, I will go to Exodus 13:6 which says the feast/Chag is in the seventh day. How would someone back then have understood that statement, the feast is in the seventh day? What feast is in the seventh day? Exodus 13:6 says, "Seven days thou shalt eat unleavened bread, and in the "seventh day" shall be “A” "feast" to the YHWH. 7Unleavened bread shall be eaten seven days;" Notice! it says, "A" feast is "in" the SEVENTH DAY, "SINGULAR" i.e. the feast/Chag is on ONE of the seven days of unleavened bread. When we understand that the Hebrew word for feast here in this verse is Chag and the 15th is always called the Chag, then we can understand the verse as they understood it and that is the Chag/Feast is on the weekly seventh day. We have asked ourselves, is the "seventh day" that the feast/Chag is in, refering to the seventh day of the feast/21st or the seventh day of the week/15th????? Remember one of the seven days of the feast has to be the seventh day of the week, this is an absolute. Did these people understood that seventh day was referring to the 15th day? Philo a Levite Priest who lived at that time certainly did because he teaches there are TWO seventh days during the feast, one that begins it and one that ends it.  See THE DECALOGUE XXX (159) Philo also teaches that both of the seven-day feasts ( Unleavened Bread and Tabernacles) have been assigned to the FOURTH COMMANDMENT SEVENTH DAY OF THE WEEK/15th. THE DECALOGUE XXX (161) And he also, referring to the first day of Unleavened Bread, and calls it the SEVENTH DAY OF SEVEN DAYS. THE SPECIAL LAWS, II XI (41) The Greek Septuagint refers to the wave sheaf as being waived on the next day after the first day of unleavened bread/16th in Leviticus 23:11 and in verse 15, it refers to the first day of unleavened bread as a WEEKLY Sabbath by using the Hebrew word Sabbath which refers to the weekly Sabbath. Dr. Samuel Bacchiocchi in his attempt to show the wave sheaf is to be waived on the morrow after the weekly Sabbath, which I agree, shows how the word Sabbath in the Greek Septuagint refers to the weekly Sabbath or the week it's self. This shows that the scholars that translated the Septuagint understood that the 15th day in the first month each year was a weekly Sabbath which is in harmony with Exodus 13:6, and would explain how the people that read from the Septuigant were at Pentecost on the same day as those that read from the Hebrew Text. This is found in Dr. Samuel Bacchiocchi's book God’s Festivals in Scripture and History, Part 1 * The Spring Festivals, page 168. I have not verified this because I did not want to play $25 for his book. Perhaps someone has it and can check it out and let me know. I do have the Septuagint and I have verified that it calls the 15th a weekly Sabbath by using the Hebrew word for weekly Sabbath. He writes, "But in verse 15 of the same chapter we read, "You shall count from the morrow after the Sabbath." The word "Sabbath" in Greek, when used by itself, can mean only the seventh day of the week or the week as a whole, but not an annual feast." So on one hand the Septuagint appears to endorse the Holy Day as a Sabbath in verse 11, and then linguistically implies this Sabbath is a 7th day Sabbath. He wrote, The Festival Sabbath reckoning. “First, let's go back to Leviticus 23:11-15. We saw earlier how the Septuagint translates verse 11 this way…"the priest shall wave the omer on the morrow after the first day [of Unleavened Bread]. However the Septuagint itself contradicts the translation of this scripture. Here is how the Septuagint translates verse 15. "You shall count from the morrow after the Sabbath". According to the structure of this Greek translation, the word "Sabbath" in Greek, when used by itself, can only refer to the 7th day of the week or the week as a whole. But, it can never refer to an annual feast. This is what Dr Samuel Bacchiocchi mentions in his book entitled God’s Festivals in Scripture and History, Part 1 * The Spring Festivals, page 168. "But in verse 15 of the same chapter we read, "You shall count from the morrow after the Sabbath." The word "Sabbath" in Greek, when used by itself, can mean only the seventh day of the week or the week as a whole, but not an annual feast." So on one hand the Septuagint appears to endorse the Holy Day as a Sabbath in verse 11, and then linguistically implies this Sabbath is a 7th day Sabbath.  RESPONSE; in Samuel's mind, the Septuagint is contradicting itself. If Samuel and the Jews that were debating the Pentecost count only knew that the true weeks were originally lunar and the seventh day of the lunar week is the true Sabbath or 7th day, the Septuagint would harmonize , Exodus 13:6 says, "in the "seventh day" shall be a "feast" to the YHWH. Unleavened bread shall be eaten seven days;" If we put a comma instead of a period at the end of YHWH, it will read like this, "in the seventh day shall be a feast to YHWH, Unleavened Bread shall be eaten seven days". i.e. beginning on the seventh day which is the 15th (Chag) and it is the first day of the seven day feast, it is the ONLY day that is called a Chag. From this verse we see conclusively that the "Chag"/feast is in the "seventh day" and is called a feast, and at first glance someone would think that the seventh day is referring to the seventh day of the feast/21st, that the Chag/feast is in, instead of the seventh day of the week/15th, but I will show that the Chag is not in the last day of the feast but is in the first day of the feast which is the 15th, which is always the seventh day of the week. The definition of the Word Chag is Strong's 2282 H2282 çÈâ çÇâ Chag cha^g khag, khawg A festival, or a victim therefore:—(solemn) feast (day), sacrifice, solemnity. The Chag is simply referring to the day the Passover sacrifice or victim which is killed on the 14th and eaten with unleavened bread in the 15th which is the seventh day of the week, and a day to be much remembered, not the 21st or seventh day of the feast and the verse in question says that the Chag/victim is in the seventh day which is referring to the 15th not the 21st. It continues after saying that the feast/chag is in the seventh day by repeating " unleavened bread shall be eaten seven days" i.e. it begins on the 15th/seventh day and continues 7 days. "Seven days thou shalt eat unleavened bread, and "in" the seventh day (15th) shall be a feast (victim) to the YHWH. Unleavened bread shall be eaten (with it) seven days"; (beginning on the 15th Sabbath or seventh day of the week. Notice that seven days unleavened bread shall be eaten is repeated twice. The verse is simply saying that you are to eat unleavened bread for seven days and in the seventh day/15th is the Chag/victim which is eaten with unleavened bread and continues for seven days. The 15th is the main meal in the feast in referred to as a Chag. The main meal is in the seventh day. Remember Philo and the Jews that lived during the time of our Saviour understood that the 15th was the seventh day and began these feasts. Numbers 28:17 says, And "in" the "fifteenth" day of this month is the "feast": (Chag) seven days shall unleavened bread be eaten". Notice is says, "in" the "fifteenth" day of this month is the "feast/Chag": Exodus 13:6 says the feast/Chag is in the seventh day. Now I ask you, is the feast in the 15th day or is the feast in the seventh day? Could the 15th be the seventh day which would harmonize the two verses? Leviticus 23 says, on the morrow after the Sabbath/15th the Priest shall wave the sheaf. The 15th and Sabbath and seventh day or synonymous. NO WHERE is the 21st, (7th day of the feast) ever referred to as a chag. If the traditional Sabbath had not phased its way in, no one would think the Chag/feast was on the 21st instead of the 15th. Numbers 28:16-17 is almost identical wording as in Exodus 13:6. The Hebrew word for "feast" in this verse is Chag/victim/sacrifice, it is killed on the 14th and eaten "in" the 15th with unleavened bread which continues for seven days, and the 15th is always called a Chag therefore the Chag or victim is in the 15th or seventh day, as Ex. 13:6 says, instead of the 21st. Notice it says, "in the fifteenth day of this month is the "feast": (Chag) seven days shall unleavened bread be eaten", and in Exodus 13:6, which is our original verse, it says, "in the "seventh day" shall be a "feast" (Chag) to the YHWH. Unleavened bread shall be eaten seven days" Exodus 13:6 Almost identical wording. Again I ask the question, is the Chag/victim in the 15th or in the seventh day?? Or is the 15th and seventh day one and the same????? We now have case law from Scripture that the Chag is in the "seventh day" and there is case law that the Chag is also in the "15th" day. When We understand that the weeks were originally by the moon and the 15th is always the seventh day of the Lunar week, the verse makes sense. I will give you a few more Scriptures which prove the Chag is in the 15th day which is synonymous with "seventh day" in Exodus 13:6 Leviticus 23:5-6 "In the fourteenth day of the first month at even is the YHWH’S Passover. 6And on the "fifteenth" day of the same month is the "feast" of unleavened bread unto the YHWH: seven days ye must eat unleavened bread. Almost identical wording "again". And again the Hebrew word feast is Chag and it says that the Chag is on the 15th which is one of the two seventh days that Philo the Jew spoke of and says there is one seventh that don't come after the number six during the 7 day feast but comes before it. It is the same seventh day of the week that he says the feasts are assigned to and lasts 7 days and Philo also said "it (15th) is the seventh day of seven days."THESPECIAL LAWS Xl (41) see my Philo article at http://www.lunarsabbath.org/Jews%20Observed%20Same%20Lunar%20Sabbath%20as%20The%20Messiah%20Did.html

This is also the same seventh day that the Hebrew text is referring to when it says “the morrow after the Sabbath/15th ” the Priest shall wave it" and the same as when the Greek Septuagint says the morrow after the “first day”/15th the Priest shall wave it. It is because of the traditions of men, some will try to argue that the seventh day in Exodus 13:6 is not referring to the seventh day of the week but to the seventh day of the feast, even though they do not have one conclusive Scripture showing where the feast/Chag was ever in the 21st but was always in the 15th and is even called a sign in Exodus 13:9, and we know the Sabbath is a sign and there is no other pinpointed sign day other than the 15th/Sabbath. Here is one more for good measure, Psm-81:3-6, "3 Blow up the trumpet in the new moon, in the time appointed, on our solemn "feast" day. (15th/Chag) 4 For this was a statute for Israel, and a law of the YHWH of Jacob. 5 This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not. 6 I removed his shoulder from the burden: his hands were delivered from the pots. Notice feast day is singular and is on the 15th that they were delivered from the burdens of Egypt (Num-33:3). The 15th is the Chag/seventh day that they were delivered from Egypt's bondage and according to Deut-5:13-15, the 15th was on the weekly Sabbath day. 13Six days thou shalt labour, and do all thy work: 14But the seventh day is the Sabbath of YHWH : in it thou shalt not do any work, thou, nor ....15And remember that thou wast a servant in the land of Egypt, and that YHWH thy Mighty One brought thee out thence through a mighty hand and by a stretched out arm: therefore YHWH thy Mighty One commanded thee to keep the "Sabbath day"/15th/Chag. Why? Because that is the day He gave them rest from Egypt's bondage therefore they were to keep the Sabbath day and Deut-16:1-3 says "Observe the month of Abib, and keep the passover .... 3Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, ...that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life. The Chag is in the 15th which is the weekly Sabbath and we are to eat unleavened bread seven days. Side note: When examining Deuteronomy 16:4 you will see that the Passover is eaten on the first day of unleavened bread followed by the six more days of unleavened bread and on the seventh day could be referring to the 22nd, same as in the feast of tabernacles because it teaches that in the morning after they ate the Passover with unleavened bread they went into their tents and then six more days of unleavened bread was kept and on the seventh day which is the 22nd and the solemn assembly. The seventh day could be referring to the 15th as it is in Exodus 13:6 or it could be referring to the seventh day of the feast, or it could be referring to the seventh day after six more days of unleavened bread which is the 22nd. The traditional Sabbath keepers has only one option and that is that this is referring to the seventh day of the feast but with lunar Sabbaths either one of the three will work but two of them will killed the traditional Saturday Sabbath. Read More Conclusive Proof at http://lunarsabbath.us/id4.html

Shalom all, The Greek Septuagint refers to the wave sheaf as being waived on the next day after the first day of unleavened bread/16th in Leviticus 23:11 and in verse 15, it refers to the first day of unleavened bread as a WEEKLY Sabbath by using the Hebrew word Sabbath which refers to the weekly Sabbath.  Dr. Samuel Bacchiocchi in his attempt to show the wave sheaf is to be waived on the morrow after the weekly Sabbath, which I agree, shows how the word Sabbath in the Greek Septuagint never refers to an annual holy Day and when used by itself always refers to the weekly Sabbath or the week it's self.  If this is true, and I have no reason to doubt it, it shows that the scholars that translated the Septuagint understood that the 15th day in the first month each year was a weekly Sabbath which is in harmony with Exodus 13:6.  I am told this is found in Dr. Samuel Bacchiocchi's book God’s Festivals in Scripture and History, Part 1 * The Spring Festivals, page 168. I have not verified this because I did not want to play $25 for his book.  Perhaps someone has it and can check it out for me.  I do have the Septuagint and I have verified that it calls the 15th a weekly Sabbath by using the Hebrew word for weekly Sabbath. He writes, "But in verse 15 of the same chapter we read, "You shall count from the morrow after the Sabbath." The word "Sabbath" in Greek, when used by itself, can mean only the seventh day of the week or the week as a whole, but not an annual feast." So on one hand the Septuagint appears to endorse the Holy Day as a Sabbath in verse 11, and then linguistically implies this Sabbath is a 7th day Sabbath. Someone wrote something very interesting concerning the Septuagint. As you know we believe the 15th or first day of unleavened bread is the weekly Sabbath. Read the following. The Festival Sabbath reckoning. “First, let's go back to Leviticus 23:11-15. We saw earlier how the Septuagint translates verse 11 this way…"the priest shall wave the omer on the morrow after the first day [of Unleavened Bread]. However the Septuagint itself contradicts the translation of this scripture. Here is how the Septuagint translates verse 15. "You shall count from the morrow after the Sabbath". According to the structure of this Greek translation, the word "Sabbath" in Greek, when used by itself, can only refer to the 7th day of the week or the week as a whole. But, it can never refer to an annual feast.  This is what Dr Samuel Bacchiocchi mentions in his book entitled God’s Festivals in Scripture and History, Part 1 * The Spring Festivals, page 168. "But in verse 15 of the same chapter we read, "You shall count from the morrow after the Sabbath." The word "Sabbath" in Greek, when used by itself, can mean only the seventh day of the week or the week as a whole, but not an annual feast." So on one hand the Septuagint appears to endorse the Holy Day as a Sabbath in verse 11, and then linguistically implies this Sabbath is a 7th day Sabbath. RESPONSE; in Samuel's mind, the Septuagint is contradicting itself.  If Samuel and the Jews that were debating the Pentecost count they only knew that the true weeks were originally lunar and the seventh day of the lunar week is the true Sabbath or 7th day, it would harmonize the Septuagint, Philo, a Levite Priest, who lived at the time of our Saviour and counted from the 16th, and Josephus who was alive at the time the Temple was still standing and witnessed how it was done, with the Hebrew text. This is a prime example of what went on with the Pentecost debate, where neither side realizes that the true lunar Sabbath has already been compromised and replaced with the solar only Sabbath. The Word Sabbath in Verse 15 of Leviticus 23 is not a Greek word but is a Hebrew word for the seventh day of the week and when compared with verse 11, it conclusively proves that the Greek speaking Jews understood that 15th/first day of unleavened bread was the weekly Sabbath.  In essence they are one and the same.  Even the Hebrew text calls the 15th in the first month the seventh day in Exodus 13:6.   If Samuel is right in his assessment that the word Sabbath in the Greek Septuagint always refers to the weekly seventh day and I have no reason to doubt it, it proves lunar Sabbaths because the Septuagint refers to the 15th as the Sabbath. Samuel also says that it never refers to a Sabbathon.  But he views this as a contradiction in the Septuagint because it does not fit his theology of the traditional Sabbath.  The Greek Septuagint is teaching that the 15th is the weekly seventh day because Leviticus 23, verse 11 and 15 is referring to the same 15th day and calls it a Sabbath in verse 15. The Septuagint is referring to the first day of unleavened bread as the weekly seventh day.  Do we really believe that the seventy scholars that wrote Greek Septuagint did not know what they were talking about?  Remember it is very important to know when to begin the count for Pentecost because it is one of the major feasts of the Almighty and they would been very careful in translating these instructions and even if they made a mistake in translating from the Hebrew or the Chaldean language into the Greek, it would been very quickly discovered the very first year because they would not have been discovered when they did not arrive at Pentecost on the same day as their brethren, the Hebrew speaking Jews who read from the Hebrew text but the second chapter of the book of Acts, teaches that both were there at the same time for Pentecost.  http://lunarsabbath.info/index.html