the temple had to be standing and its services in operation at the time of the Messiah’s appearance. (John 2:17; Dan. 9:27) Jehovah had used men of foreign nations, such as Cyrus, to carry out certain purposes as regards his worship. (Isa. 45:1) How much more readily might he use a man of his dedicated people, the Jews.

Whatever may be the case, the temple services were observed during the ministry of Jesus Christ. Zerubbabel’s temple had been rebuilt (replaced) more elaborately by Herod. For this reason and due to their dislike of Herod, the Jews usually make mention of only two temples, Solomon’s and Zerubbabel’s. Neither in the words of Jesus nor in any of the writings of his disciples do we find any condemnation of the Festival of Dedication. It is not, however, enjoined on Christians, who are under the new covenant.—Col. 2:16; Gal. 4:10, 11; Heb. 8:6.

FESTIVAL OF NEW MOON

God’s command to Israel was that at each new moon, which marked the beginning of the lunar months of the Jewish calendar, trumpets were to be blown over their burnt offerings and communion sacrifices. (Num. 10:10) Special sacrifices were to be offered on these days besides the continual daily sacrifice. The new-moon offering was to consist of a burnt offering of two bulls, one ram and seven year-old male lambs, with corresponding grain and wine offerings and one kid of the goats for a sin offering.—Num. 28:11-15.

This is all that was commanded concerning its observance in the Pentateuch, but the new-moon observance grew in time to become an important national festival. At Isaiah 1:13, 14 it is placed alongside sabbaths and festal seasons. In the time of the later prophets, at least, on new-moon days the people did not engage in commercial enterprise, as indicated at Amos 8:5 (c. 803 B.C.E.). This was more than the Scriptures required for new-moon days. Even so, as the last two cited scriptures show, the Jews’ observance of the new moon had by that time become a mere formalism, hated in Jehovah’s eyes.

The day of the new moon was a day specially regarded for gathering together and feasting. This is seen from Saul’s reasoning when David did not appear at Saul’s table on the day of the new moon. Saul said to himself: “Something has happened so that he is not clean, for he has not been cleansed.” (1 Sam. 20:5, 18, 24, 26) While certain forms of work could be done on this day that could not be done on the sabbath, it was viewed as a day for the consideration of spiritual matters. The people would gather in convention (Isa. 1:13; 66:23; Ps. 81:3; Ezek. 46:3) or visit the prophets or men of God.—2 Ki. 4:23.

The observance of the day of the new moon did not include the worship of the moon, as practiced by some pagan nations, nor did it have any connection with astrology.—Judg. 8:21; 2 Ki. 23:5; Job 31:26-28.

Isaiah wrote about a future time when all flesh would gather to bow down before Jehovah on new-moon days. (Isa. 66:23) In Ezekiel’s prophecy, during the time of captivity in Babylon, when he was given a vision of a temple, Jehovah said to him: “As regards the gate of the inner courtyard that is facing east, it should continue shut for the six workdays, and on the sabbath day it should be opened, and on the day of the new moon it should be opened. And the people of the land must bow down at the entrance of that gate on the sabbaths and on the new moons, before Jehovah.”—Ezek. 46:1, 3.

The Jews today celebrate the new moon with many detailed ceremonies and give it much importance. Rabbi Johanan said: “One who recites the benediction of the moon at the proper time is like one who is received in audience by the Shekinah [the manifestation of God’s presence].” (The Jewish Encyclopedia, Vol. IX, p. 244) Christians, however, are shown that they are under no obligation to observe a new moon or a sabbath, which are only part of a shadow of the things to come, the reality being found in Jesus Christ. The festivals of fleshly Israel have a symbolic significance and a fulfillment in many blessings through God’s Son.—Col. 2:16, 17.

FESTIVAL OF SABBATH

The seventh-day sabbath is spoken of in connection with the appointed festivals and the new moons and was especially set aside as a day of meditation on spiritual things and for instruction in God’s law. Certain days of the festivals and also the new moons were sabbaths. Generally speaking, the seventh-day sabbath was more restrictive as to the normal procedures of life than were most of the holy conventions or sabbaths associated with the festivals. No work of any kind, either laborious service, trade or household work, could be done on the seventh-day sabbath, not even the building of a fire or the picking up of sticks for such purpose. In the wilderness, at the time of its institution, no manna was provided to be picked up on the sabbath, necessitating the gathering of twice as much on the sixth day.—Ex. 16:22-27; 20:8; 35:2, 3; Num. 15:32-36.

Travel was restricted. Apparently this was based on Exodus 16:29. A sabbath day’s journey was under a mile. (Acts 1:12) Priestly functions, however, were performed on the sabbath without being considered as a violation of it. Circumcision also could be performed on the sabbath.—John 7:22, 23.

At Leviticus 23:3 the sabbath was called “a holy convention.” On every seventh-day sabbath, besides the continual burnt offering rendered up daily, there was to be a sacrifice of two sound year-old male lambs, two tenth measures of fine flour moistened with oil and a drink offering. (Num. 28:9, 10) It was on the sabbath day that the cakes of showbread were changed, fresh bread replacing that which had been on the table during that week. The day began the evening before (Friday). The incoming priests and the “stationary men,” who were to be the representatives of all Israel, arrived Friday afternoon and went up to the temple.

According to rabbinical sources, in the time when Jesus was on earth three trumpet blasts about the ninth hour, or three o’clock, on Friday announced the sabbath day’s approach. At this, all work and business were to cease, the sabbath lamp was lit and festive garments were put on. Then three more blasts indicated that sabbath had actually begun. The outgoing division of priests offered the morning sacrifice on the sabbath and the incoming division offered the evening sacrifice, both spending sabbath in the sanctuary. Each one of the divisions would give to the high priest half of their portion of the bread. It was eaten during the sabbath in the temple itself by such priests as were in a state of cleanness. The heads of the families of the incoming divisions determined by lot which of the families were to serve on each special day of their week of ministry and who were to discharge the priestly functions on the sabbath.—Lev. 24:8, 9; Mark 2:26, 27.

Like all the other festival days Jehovah commanded, the sabbath had its negative aspect as to doing work, but was primarily intended to be positive in its spiritual blessings, it being a time for consideration of God’s law and an occasion for rejoicing in their God Jehovah.—Isa. 58:13, 14; see SABBATH DAY; SABBATH YEAR.

FESTIVAL OF TRUMPETS

This festival occurred on the first day (or the new moon) of the seventh month, Ethanim (Tishri). It was the beginning of the secular year for the Jews. It stood apart from the Festival of the New Moon in the other eleven months as being more important. The command states additionally concerning the Festival of Trumpets that it should be set aside as a day of holy convention, on which no sort of laborious work was to be done.

The festival receives its name from the command: “There should occur for you a complete rest, a memorial by the trumpet blast.” “It should prove to be a day of the trumpet blast for you.” On this day the sacrifices of one young bull, one ram, seven sound male lambs a year old, together with a grain offering of fine flour moistened with oil and one male kid of the goats as a sin offering, were presented. This was in addition to the constant daily offerings as well as the sacrifices that were specially given on new-moon days.—Lev. 23:24; Num. 29:1-6.

At Leviticus 23:24, where a specific command is given to blow the trumpet on the new moon of the seventh month, “trumpet” is from the Hebrew word hhatsoh·ts^erahʹ. This designates a straight trumpet, a cornet, in contrast with the shoh·pharʹ trumpet, which was made from an animal’s horn. It appears that shoh·pharʹ trumpets were also blown at this time as well as on the other new moons, as indicated by Psalm 81:3. Tradition also holds that both kinds were used in the Festival of Trumpets.

This festival, of course, would be an important one, not only because the month it initiated saw the beginning of a new agricultural and labor year, but also because the Day of Atonement fell on the tenth day of this month and the Festival of Booths began on the fifteenth. The completion of ingathering of the crops of the outgoing year would take place in this month. The crops gathered during this month would include grapes for wine, which makes the heart of man rejoice, and olives, which, among other things, supplied food and oil for light and for use in connection with many of the grain offerings. (Ps. 104:15) Truly this festival marked the start of a month for thankfulness to Jehovah.

FESTIVAL OF UNFERMENTED CAKES

This festival began Nisan 15, the day after Passover, and continued for seven days through Nisan 21. Its name is derived from the unfermented cakes (Heb., mats·tsahʹ), the only bread allowed during the seven days of the festival. Unleavened bread is kneaded with water but without yeast. It has to be hurriedly prepared if fermentation is to be prevented.

The first day of the festival of unfermented cakes was a solemn assembly or sabbath. On the second day, Nisan 16, a sheaf of the firstfruits of the barley harvest, the first crop to ripen in Palestine, was brought to the priest. Prior to this festival no new grain or bread or roasted grain from the new harvest could be eaten. The priest offered such firstfruits to Jehovah symbolically by waving a sheaf of the grain to and fro, while a sound ram in its first year was offered as a burnt offering along with a grain offering moistened with oil and a drink offering. (Lev. 23:6-14) There was no command to burn any of the grain or its flour on the altar, as practiced later by the priests. Not only was there a public or national firstfruit offering, but provision was also made for each family and every individual who had a possession in Israel to offer thanksgiving sacrifices during this festive occasion.—Ex. 23:19; Deut. 26:1, 2.

SIGNIFICANCE

The eating of unfermented cakes at this time was in harmony with the instructions Moses received from Jehovah, as recorded at Exodus 12:14-20, which includes the strict injunction, at verse 19: “Seven days no sour dough is to be found in your houses.” In Deuteronomy 16:3 the unfermented cakes are called the “bread of affliction,” and they were a yearly reminder to the Jews of their hurried departure from the land of Egypt (when they did not have time to leaven their dough [Ex. 12:34]). They thus recalled the state of affliction and bondage from which Israel had been delivered, even as Jehovah himself said, “that you may remember the day of your coming out of the land of Egypt all the days of your life.” The realization of their present freedom as a nation and their acknowledgment of Jehovah as their Deliverer set a fitting background for the first of the three great annual festivals of the Israelites.—Deut. 16:16.

PREEXILIC OBSERVANCES

There are only three accounts recorded in the Scriptures of the keeping of the Festival of Unfermented Cakes following the Israelites’ entry into the Promised Land and prior to their Babylonian captivity. But the mention of no other observances should not be taken to mean that such were not held. Rather, in the first account, there is a general reference to all the festivals and Solomon’s arrangements to observe them.—2 Chron. 8:12, 13.

In the other two instances the circumstances are outstanding. One is the revival of the observance of the Festival of Unfermented Cakes, after a time of neglect. This revival was during the first year of faithful King Hezekiah’s reign. Interestingly, in this case there was not enough time to prepare for the annual festival on Nisan 15, because the work of cleaning and repairing the temple took until Nisan 16. So, advantage was taken of the Law to celebrate it during the second month. (2 Chron. 29:17; 30:13, 21, 22; Num. 9:10, 11) It was such a joyous occasion and resulted in such a religious revival that the celebration of seven days proved to be just too short, and so another seven days were set aside. (2 Chron. 30:23) King Hezekiah and his princes contributed generously, giving 2,000 bulls and 17,000 sheep to supply food for the multitudes attending.

The festival observance was the start of a great campaign against false religion, in many cities this being carried out before the worshipers returned to their homes. (2 Chron. 30:24; 31:1) The keeping of this Festival of Unfermented Cakes brought about Jehovah’s blessing and freedom from demon worship, and is a fine example of the beneficial effects that the keeping of these festivals had upon the Israelites.

The last recorded account of preexilic observance of the Festival of Unfermented Cakes was its celebration during the reign of King Josiah when he made a courageous effort to restore the pure worship of Jehovah in Judah.—2 Chron. 35:1-19.

Although these are the only observances specifically mentioned, prior to the kings, the faithful judges and priests of Israel were doubtless concerned with keeping the festivals. Later, both David and Solomon made extensive arrangements to keep the priesthood functioning properly, and other faithful kings of Judah must have seen to it that the festivals were regularly observed. Also, the Festival of Unfermented Cakes was kept quite regularly in postexilic times.

POSTEXILIC OBSERVANCE

Following the Jews’ release from Babylon and their return to Palestine, the temple at Jerusalem was rebuilt and completed under the vigorous encouragement given by Jehovah’s prophets Haggai and Zechariah. (Ezra 5:1, 2) In 515 B.C.E. the rebuilt house of Jehovah was inaugurated with great joy and with all the appropriate sacrifices attending the Festival of Unfermented Cakes. The record at Ezra 6:22 states: “And they went on to hold the festival of unfermented cakes seven days with rejoicing.”

The book of Malachi shows that, in time, notwithstanding the zealous start toward restoration of true worship by the exiles returned from Babylon, the priests became careless, proud and self-righteous. The temple service became a mockery, even though the festivals were kept in a formalistic way. (Mal. 1:6-8, 12-14; 2:1-3; 3:8-10) Jesus found the scribes and Pharisees scrupulously keeping the details of the Law, besides their added traditions. They zealously observed the festivals, including the Festival of Unfermented Cakes, but Jesus condemned them, for, because of their hypocrisy, they had lost sight of the real significance of these fine arrangements of Jehovah for their blessing.—Matt. 15:1-9; 23:23, 24; Luke 19:45, 46.

PROPHETIC SIGNIFICANCE

Jesus Christ gave the interpretation as to the symbolic significance of ferment or leaven, as recorded