"Non-Holy" Holy Days?
Does it matter which days are observed as Holy Days or Sabbaths? Is there a difference between them? Are some more or less Holy than others? Can Holy Days be observed on any day we choose? Is it impossible to know which days God wants us to observe?
Because of these and many other related questions, there has been much discussion and dispute among some non-Jewish Sabbath-keeping groups regarding the "feasts of God" commanded in Leviticus and kept by Christ and by the Apostles after Christ's death and resurrection.One writer proposed that God's feasts are not "holy time", therefore it really doesn't matter when we observe them. In an article titled, "Why the calendar should not divide God's people.", the author proposed that, regardless of which days one observes, it is not a matter of sin. Sabbath keepers do not accept this opinion with regard to the weekly Sabbath since they understand that the Law commanding the observance of the seventh day is still in effect and that it applies to the observance of a specific day identified in scripture.
According to the article, the Eternal did not sanctify the feast days. The author says, "But He nowhere says that He sanctified the 15th day of the first month or the first of the seventh month or whatever." ". . . He nowhere indicates He established them (annual festivals) as holy time."
Inspired scripture consists of more than just the statements made by the Eternal. It contains conversations between God and man, conversations among men, and inspired monologues. If we choose to ignore or to place diminished value upon scripture which is not a direct quote of the Eternal's words, then we shall have to ignore or devalue much of the Bible, including words He merely inspired rather than spoke, as if that portion of scripture were any less Holy or relevant to our actions. But we know that, "All scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:" (2 Tim.3:16).(All scriptures are KJV unless noted otherwise.)
How the Weekly Sabbath Was Established Gen. 2:3 says that the Lord "sanctified" the seventh day.
From Strong's Exhaustive Concordance (1), we see that sanctification in Greek means "purification" or "holiness". From the New Bible Dictionary (2), we see that "sanctification" comes from the Latin word, "sanctus", meaning "holy" and from "facere", meaning "to make". This is translated from the sense of the Hebrew root "qds" or "qadash" and the Greek "hagiasmos", and "hagiazo". The basic sense of the Hebrew root "qds" is variously given as :1) set apart (regarding people and things), and, 2) brightness (having to do with an individuals' transformation).
So we can see that when He "sanctified" (the weekly sabbath) in Gen. 2:3, He "made it holy" by "setting it apart" from the other six days.
The scripture also tells us that He "blessed" the seventh day. The Hebrew "barak", or "baruk" in Tyndale's, means "praise", either toward God or toward man. So we have a day "set apart" in which man is to "praise God".
When the word is used to mean toward man, it indicates "a state of happiness". Psa. 128:1-2 says, "Blessed is every one that fears the Lord: that walks in his ways. For you shall eat the labor of your hands; happy shall you be and it shall be well with you." Happiness comes from obedience to the Eternal. "Fearing" the Lord, and "walking in His ways", leads us to use the weekly sabbath as a time to "praise" the Eternal, and that should lead us to "a state of happiness" or a feeling of rejoicing.Also from Strong's we see that "sanctify" (or Hebrew "qadash", Strong's 6942) means "to be clean" in the sense of "to make, to pronounce, or to observe, as clean". This is the word used in Gen. 2:3, for "sanctified". So in addition to "setting it apart", He "made" it clean by "pronouncing" the law which requires man to observe it. In addition, He also "observed" it Himself, by "resting" in it.
The primary, if not solely used Hebrew word translated "sanctify" and "sanctified" is Strong's 6942, "qadash", as explained above. This same word is also translated "holy" in some places. The primary word translated as "holy" and "holiness" is "qodesh" 6944 (from 6942, qadash) meaning a "sacred" place or thing. Both "holy" and "sacred" mean a hallowed, consecrated, or dedicated (thing). In other words, "holy" and "sanctified", both come from the same Hebrew root, "qds".In summary, we have three elements to the sanctification or "making holy' of the weekly Sabbath. First, it is "set apart" from other days, and identified by the Lord as a specific day of the week, being the seventh. Second, it is "pronounced" by the Lord as a day to be "observed" by man as being "clean" or "holy". Third, the Eternal is present in it, as the object of man's "praise" and worship which, along with man's "resting from his regular labor", leads to his "rejoicing" in it.
"Holy Purpose" Without "Holy Time"? The article also stated, "We have too often not noted the important distinction made in Scripture between times set apart for a holy purpose and holy time."
We are aware of that there are some differences in the symbolism of the weekly Sabbath and the various annual feast days, but this is not the issue here. Even if it were, a difference in symbolism does not imply a lack of holiness or a lesser "importance" on the part of either one.
A main point of the article is the author's opinion that the feast days are not "holy" days. The article uses the terms "holy purpose" and "holy time" and states that there is a "distinction" between them, but neither of these terms appears in scripture. In fact, word "distinction" only appears once, in reference to the difference in musical instruments, (1 Cor. 14:7). This doesn't necessarily prove anything, but is the same logic used when the article mentions that God did not use the term "holy days" when He referred to the feast days. By this logic we could say there is no "distinction" between men and women since God inspired that the word "distinction" only be used to apply to musical instruments.
We know from 2 Tim. 3:16, that "All scripture is given by inspiration of God . . .". Do his inspired words, ever refer to feast days as "holy days"? Nehemiah answers in Neh. 8:2, 8-11, "And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month.", (the Feast of Trumpets).
Verse 8, "So they read in the book in the law of God distinctly, an gave the sense, and caused them to understand the reading. And Nehemiah, which is the Tirshatha (governor), and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, this day is holy unto the Lord your God; . . . ".
Verse 10 repeats, " . . . he said . . . for this day is holy unto our Lord: . . . ", and in verse 11, "So the Levites stilled all the people, saying , Hold your peace, for the day is holy: . . . ".
So we see Ezra the priest, Nehemiah the governor and all the Levitical priests repeating the statement three times, that the feast is a "holy day". Verse 12 also clearly shows a feast rather than a weekly sabbath.
The word here is Strong's 6918, "qadosh" (from 6942 "qadash" which is used in Ex 20:8, "Remember the Sabbath day, to keep it holy", and in Gen. 2:3, "And God blessed the seventh day, and sanctified it: . . .".Do the slightly different forms of the word (all from the Heb. "qds") indicate a difference in holiness or degree of holiness or a complete lack of holiness? What does scripture show us?
Continuing in the next chapter of Nehemiah, the Levitical priests are recounting God's goodness in delivering Israel out of Egypt. Neh. 9;14 says, "And made known unto them your holy (weekly) sabbath, . . . ". The word used here for "holy" is "qodesh". It is also used 16 times in Lev. 23, Num. 28 and Num 29 to describe the feast days.
In the tenth chapter of Nehemiah we see the weekly sabbath and the feast days mentioned together. Neh. 10:31, "And if any of the people of the land bring ware (goods) or any victuals (food) on the sabbath day to sell, that we should not buy it of them on the sabbath, or on the holy day: . . .". Once again the word for "holy" is "qodesh" meaning "consecrated, dedicated or hallowed" just as when referring to the weekly sabbath day. We note that the first half of this statement makes no distinction between weekly or annual sabbath, and that the last half, by repetition and by explanation emphasizes the totality of the prohibition and the equality of its application to these days.
The book of Nehemiah shows that there is no difference in the "holiness" of the weekly Sabbath and the feast days, or as Ezra, Nehemiah and the Levites called them, "holy days". But there is much more to consider.
"Set Apart" We saw earlier how the weekly sabbath were "sanctified" by: 1) being "set apart", 2) being proclaimed "holy", and, 3) by the Eternal's presence. How did the Eternal institute the feast days? Were they specific days? Were they set apart from or distinct from other days? Again, we let scripture answer.
Passover and Unleavened Bread: "In the first month, on the fourteenth day of the month at even, you shall eat unleavened bread, until the one and twentieth day of the month at even (sunset)." (Ex. 12:18). "In the fourteenth day of the first month at even is the Lord's passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord: seven days you must eat unleavened bread." (Lev. 23:5-6).
Feast of Weeks or Pentecost: And you shall count unto you from the morrow after the sabbath, from the day that you brought the sheaf of the wave offering; seven sabbaths shall be complete: Even unto the morrow after the seventh sabbath shall you number fifty days; and you shall offer a new meat offering unto the Lord. And you shall proclaim on the selfsame day, that it may be an holy convocation unto you: . . ." (Lev.23:15-16, 21).
Feast of Trumpets: "Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall you have a sabbath, a memorial of blowing of trumpets, an holy convocation." (Lev. 23:24).
Atonement: "Also on the tenth day of this seventh month there shall be a day of atonement: . . ." (Lev. 23:27).
Feast of Tabernacles: "Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation . . . These are the feasts of the Lord, . . . " (Lev. 23:34-37).
In each case, specific days are set apart, appointed, instituted and commanded to be observed. They are identified by counting, just as the weekly sabbath is identified. Notice also what is being "set" in these scriptures: Ex. 12 -- "the 14th day", "the 21st day"; Lev. 23 -- ""the 14th day", "the 15th day", "seven days", "the selfsame day", "the 1st day", "the 10th day", "the 15th day", "the 1st day", and "the 8th day". What is being set apart is "days" not just a "convocation" or a meeting.
The feasts are translated "set feasts" in Num. 29:39, 1 Chrn. 23:31, 2 Chrn. 31:3, Ezra 3:5, and Neh. 10:33. In all of these instances, the word is "moed" meaning "appointment, i.e. "a fixed, appointed, set time."
Perhaps we should look at the significance of the term "set apart" which we get from "sanctified" in Gen. 2:3. The New Webster's Dictionary (3), explains these words for us:
"set--v.t., to put in a particular order or proper position; to put in a specific condition,(Note: "specific" is defined as "precise, particular, explicit, separated, distinct from others");
to post, station or appoint for the purpose of performing some duty;
to fix, appoint, or ordain as a boundary;
to prescribe or assign as a task;
to put in a proper position or order for use;
to adjust according to a standard, as a clock;
to present as, an example;
to fix or mount in a frame or setting, as a gem;
to adorn, as with precious stones;
to place in thought or estimation, as to set great store by a thing;""apart--adv., separately; in a state of separation, distinct or away from others, isolated; in a class by itself".
It is easy to see all the analogies that one could draw between these definitions and the sabbaths. Many sermons have been given doing just that; probably (among the churches of God) more so for the holy days than for the weekly sabbath.
In Lev. 23 the "feasts of the Lord" is translated four times from the Hebrew word "moed" (Strong's 4150), meaning a "appointment" or "a (set) time". This Hebrew word has other meanings as well, all directly related to the various elements of the feast days. Those meanings include: "a fixed time or season; specifically a festival; conventionally, a year; by implication, an assembly (as convened for a definite purpose); technically, the congregation; by extension, the place of meeting; also, a signal (as appointed beforehand);".
Throughout the Old Testament, the two most commonly used words for "feast, feasts, and feasting" are "moed", with its depth of meaning explained above, and Strong's 2282, "chag" meaning "festival" or "feast (day)". Other words also used include: 2287, "chagag", meaning "to march, be giddy, to move in a circle, to observe a festival"; 4960 "mishteh", meaning "drink, (by impl.) drinking," banquet or (gen.) feast."
The implications of the feast days are far more than just a "convocation" or church service. We are told to "rejoice" in the sabbath and in the holy days. If the only significance of the feast days was the convocation or church service, we would have little in which to rejoice, by comparison to what the Eternal obviously intended by His choice of words.
The word translated "convocation" is 4744, "miqra" meaning "something called out, i.e. a public meeting." This is the highlight of the feast days but is still only a part of the commanded activity (i.e. rejoicing, fellowshipping, and teaching our children) and does not, by itself, fulfill the symbolism of either the weekly sabbath or the annual sabbaths. There are still other references to the feasts being "days", as opposed to mere "meetings". (See Num. 10:10, Psa. 81:3, Hos. 9:5 and 12:9). If an assembly were the only significant feature of the feast days, there are several other words, with specifically limited meanings, which could have been used such as 4151 "mowad" meaning "assembly", (see also, Strong's "assembly").The feast days are much richer and fuller in meaning and significance for us than a mere meeting as would be suggested by any of these lessor terms. The "feasts of the Lord" are much more than just "convocations". We observe these annual "sabbaths" from "even unto even" just as we do the weekly sabbath. they are observed as full "days", not just ordinary or profane days in which we observe a "holy" church service or meeting. The "holy convocation" within the "holy day" is very special to us as the highlight of the day's activities. It is the gathering together for fellowship, for shared rejoicing, and for instruction and mutual edification. That it is referred to as a "convocation" does not change the fact that it is a "sabbath" as we see in Lev. 23:24, ". . .In the seventh month, in the first day of the month, shall you shall have a sabbath, a memorial of blowing of trumpets, an holy convocation."
The word used here is 7677 "Sabbathown" meaning "a sabbatism or special holiday; rest, sabbath." This is only slightly different from the word for sabbath in Ex. 20:8 (the 4th commandment). "Sabbath" 7676, is translated "intermission, i.e. (spec.) the sabbath."So we see that in the word meanings, the only difference is in the article used, "a" or "the" denoting the difference between the singular and the plural. Both indicate "sabbaths". In fact, 7676, sabbath is also used to refer to the 7th year land sabbath (Lev. 25:2). The same word is also used for Atonement in Lev. 23:32. So aside from the different symbolism and the scheduling, the word sabbath is interchangeable for either the weekly sabbath or an annual sabbath. Once again, the same root word was used for both.
Proclaimed "Holy" The second way the 7th day was sanctified, was by the Eternal's "proclaiming" it to be "holy". While a specific day is identified and "sanctified" in Gen. 2:3, it is not called "sabbath" nor "holy" until Ex. 16:23. The word translated here as "day" is 6944 "qodesh" meaning a "sacred place or thing, a consecrated (thing), dedicated (thing) and hallowed (thing), holiness . . .". This is the same word used in referring to the holiness of the ground in Ex. 3:5, the feast convocation in Ex. 12:16, and the place of God's presence (pillar of fire and smoke) in Ex. 15:13. It is also the same word used in the 4th commandment, in Ex. 20:8, "Remember the sabbath day, to keep it holy."
It is not the same word used to describe the Lord. In Josh. 24:19 and 1 Sam. 2:2, the Hebrew word 6918, "qadowsh or qadosh" meaning "sacred, (ceremonially or morally) as God, an angel or a saint". This word is used in Deu. 14:2, "a holy people"; Ex. 19:6, "an holy nation"; and Lev. 6:16, "the holy place".
When used in scripture, the words holy and holiness generally refer to persons or things which have been "set apart" for God and His service. (See "sanctified" above, also "qds"--"set apart".) The weekly sabbath was "set apart" from the other six days and "dedicated" as a day of rest. In the same way, the feast days were "set apart" from the other days and designated to be observed as annual "sabbaths". "It is God that causes this separation and so conveys the holiness that may be implied by the separation" (4)
Since the feasts are called "sabbaths", the 4th commandment would also apply to feast days. Since we are striving to be "holy', we must strive to be "clean" every day of our lives. So actually, we have a dual command to keep the sabbaths and the feast days, "holy".
When Adam and Eve were put out of the Garden, they were told that mankind would have to struggle to provide food for himself. By disobedience to God, Adam and Eve had become "defiled" or unclean. Part of their punishment, which was to be passed on to all mankind, was this continuing struggle to survive. For six days a week, we typically practice a way of life which can be called the "way of get", in order to provide food and shelter for ourselves and our families.
As a weekly reminder for us to seek the Eternal and to seek to be "holy", we are told to "remember the sabbath day, to keep it holy." To avoid defiling this day, we are told to not work on it. For one day a week, we are told to cease our way of life and to rejoice in this day. It pictures our goal of holiness and access to our Father. It pictures the Kingdom of God and the "rest" from man's way of life. It pictures God's way of life which is one of giving, not getting.
The Israelites coming out of Egypt, did not all have faith enough to believe that they would not starve to death if they did not gather manna on the seventh day. The Eternal showed them, and us, that a lack of faith resulting in disobedience can result in one's death (Ex. 31:15).God's Presence The third aspect of the weekly sabbath, was God's presence in it. Is He present in the feast days? Once again, we let the scriptures answer the question. In ex. 34:18-20, regarding "The feast of unleavened bread", God says, "And none shall appear before me empty."
Ex. 34:23 says, "Three times in the year shall all your males appear before Lord God, the God of Israel." Verse 24 repeats this statement.
Regarding the feast of Tabernacles, Deu. 14:23 says, "And you shall eat before the Lord your God, in the place which he shall choose to place his name there . . .".
Regarding Passover, Deu. 16:1-2 says, "Observe the month Abib and keep the passover unto the Lord . . .in the place which the Lord shall choose to place his name there."
Verse 8 says that the 7th day of unleavened bread "shall be a solemn assembly to the Lord your God: . . .".Regarding Pentecost, Deu. 16:10-11 says, "And you shall keep the feast of weeks unto the Lord . . .And you shall rejoice before the Lord your God, . . .".
Deu. 16:16 mentions for "the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: . . . they shall not appear before me empty:". This specifies all three festival seasons.The wording of these command regarding the feast days clearly shows that God is "present' in them. The word "moed" means "appointment" showing that it is a scheduled meeting between the Eternal and his people.
The Eternal performed three actions in sanctifying the weekly sabbath. He "set it apart" for man to observe, He pronounced it to be "holy", and He made Himself "present" in it.
As the scriptures above show, He instituted the feast days by identifying specific days, calling them "set feasts", to be found by counting (just as the weekly sabbath is found by counting); that "holiness" is established whenever something is "set apart" by God for divine purposes such as for man's use in worshipping the Eternal; and that we are to keep our annual "appointments" to "appear before" or "in the presence of" our God.But the weekly sabbath and the annual sabbaths have much more in common than just sanctification.
1. They were instituted at different times and are all found by counting forward, but since we can only go forward in time, they are never observed on the same day twice. This is because time is a concept that involves a line and not a circle. Each sabbath and each feast day is a new day in time.
2. The symbolism is different for each, and yet, they are all part of the same plan.3. All people are ultimately expected to observe all of them.
4. All were instituted and scheduled by the Eternal.
5. All are holy by virtue of God's setting them apart for holy purposes. (Only the Eternal can "make" something "holy". All we can do is to "observe" something as "holy" or by putting away sin, to "keep" it "clean".)
6. All are to be observed from "even unto even" (sunset to sunset).
7. All are to be observed forever.
8. All date back to Mt. Sinai or earlier.
9. All were, and are, a part of both covenants.
10. All include assemblies or convocations.
11. All include the Eternal's presence as the object of worship.
12. All require that one cease from working.
13. All have promises for observing them.
14. All have punishments for failing to observe them, including death.
15. All are "feasts" in which we are to rejoice.
16. All are "sabbaths".
17. All require faith in order to appreciate and benefit from them.
The title of the article mentioned above spoke of division among congregations over the calendar issue and was an attempt to promote physical unity. God's sheep are presently "scattered" as He said they would be (Eze. 11:16). He promises that He will eventually gather them (Eze. 11:17, Jer. 31:10). He does not say how He will accomplish this. He does not say that it will be accomplished by human shepherds (Mat. 24:31). His comments indicate that we will not accomplish it on our own which would preclude the shepherds' accomplishing it (Mat. 12:30). We should desire a unity and not division, but in seeking holiness, be growing toward a unity of the spirit and not just a unity of membership in a human organization.
The unity our Father desires of us will not be achieved through "straining at gnats while swallowing camels" (arguing over petty details while gullibly accepting major error, Mat.23:24), although some may choose to accept a physical unity to avoid being alone or in small groups. The unity our Father desires of us will not come through the teaching of doctrines based on the "silence" of scriptures. God speaks of understanding through "hearing", not through the absence of hearing (Jn. 8:47, Mat. 13). The unity our Father desires of us will not come through the use of faulty logic (Mat. 15:14).
To reason that division over the calendar is proof that God did not make sufficient information available to us to understand the holy day schedule, is to: 1) attempt to justify our lack of understanding by blaming God, 2) deceive ourselves and others as to the nature of God (i.e. saying that He abandoned us or allowed knowledge to be lost), and 3) attempt to excuse ourselves from further effort to seek understanding of the feast schedule.
God says, "I have NOT said unto Israel, Seek me in vain. (He said) . . . Assemble yourselves and come: draw near together, you that are escaped of the nations: . . " (Isa. 46:19-20). He set an "appointment" for each feast day showing us that He will be there and He expects us to be there on that day. Therefore, the information necessary to understand the feast schedule must be available. A lack of understanding on our part only proves a lack of understanding among men, not some failure on God's part.Is the holy day schedule a matter of sin? Sin is the breaking of God's law (1 Jn. 3:4). The commandments are law. Keeping the Sabbath holy is a commandment. The weekly sabbath is called a "feast" day (Lev.23:2-4). The feast days are called "sabbath" (Lev. 23:27-32, 39). Work is forbidden on feast sabbaths. The penalty for violating the feast sabbath is to be "cut off" and "destroy(ed) from among his people". (Lev. 23:29-30). The word translated "destroy" is "abad" meaning "properly, to wander away, i.e. to lose oneself; by implication, perish (caus. destroy)." The sense is one of "destruction", to "surely, utterly perish' and to "have no way to flee." (Strong's 6). There is only one penalty for sin, and that is death. There are not different degrees of being dead.
(The difference between sinning through ignorance, and sinning willfully will not be discussed here.)Perhaps because of Lev. 23:27-32, the Jewish religion seems to place a much greater emphasis on the observance of Atonement than on the other feast days. For similar reasons, they also place a much greater emphasis on the observance of the weekly sabbath than on the annual sabbaths (Ex.16:22-30). This is one of the two main reasons their calculated calendar "postpones" feast days. Their rule number two is for the purpose of avoiding having a feast day fall on a Friday, the preparation day for the weekly sabbath, or having Passover fall on a Saturday night, or having a feast day fall on a Sunday. It is not as some have alleged, to prevent back-to-back sabbaths as many of the Jewish feasts are two or more consecutive days.
Are there different degrees of holiness with respect to "days"? By definition, "sanctified" means "set apart" or "made holy by setting apart" or "set apart for a holy purpose". Things and days are either 'set apart" or else they are considered "profane", or un-holy. The feasts are "fixed" days, "set appointments" for a holy purpose. They are not merely holy "meetings" to be scheduled at man's convenience on just any "profane" day.
The penalty for breaking the weekly sabbath, called a "feast", is death. The penalty for breaking the feast of Atonement, called a "sabbath", is death. Both annual feast sabbaths and the weekly sabbath feast are observed "from even to even" (sunset to sunset). Neither is limited to a public meeting or convocation.
We should study to understand the historic and symbolic differences in these days. But we should avoid blaming God for our lack of understanding. We should avoid attempting to justify our lack of understanding by straining at words (2 Tim.2:14).
If we always walk only by sight, when would we develop faith? If God allows us to "see" everything, how will He know if we have any faith? We are told that those who have not "seen" yet believe, will be blessed (Jn. 20:29). Scripture speaks of "milk" and "meat" and of "growing in faith." Have we used the calendar questions to develop our faith, or have we perhaps said, "If I can't see it, all of it, then I will not believe it and I will not do it."? Have we limited our understanding by seeking physical, visible proof while failing to seek that which is understood by faith? (Heb. 11).
God set the sun, moon and stars as "signs" in the heavens. He inspired and preserved specific directions regarding the holy days in scripture, not "in vain" but for our "instruction". If we lack understanding of these signs, is it His fault, or ours? He made the feast appointments and specifically says that he did not tell us to seek him in vain. He expects us to meet Him on those days.
Consider Rom. 1:17, 19-20, " . . .The just shall live by faith . . . Because that which may be known of God is manifest (to) them for God has shown it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and God head; so that they are without excuse:"
So how do we solve the general lack of understanding of the feast schedule? "If any of you lack wisdom (which is based on knowledge and understanding, see Proverbs), let him ask of God and it shall be given him, but let him ask in faith, nothing wavering, For he that wavers is like a wave of the sea driven with the wind and tossed (back and forth). For let not that man think that he shall receive any thing of the Lord." (Jas. 1:5-7). If we lack understanding, we should be concerned about our faith since we are "without excuse".
The calendar debate should not alienate us from one another. It could help unify us if, in meekness and humility, we don't rely on excuses and self-justification, but seek faith and understanding.
References:
(1) Abingdon's Strong's Exhaustive Concordance of the Bible, Strong, 1890, Abingdon, 1980.
(2) New Bible Dictionary, 2nd Ed, Tyndale Pub. 1982.
(3) New Webster's Dictionary of the English Language, Delair, 1981.
(4) "Holiness", The Illustrated Bible Dictionary, Tyndale Pub., 1980, pp. 655-657.
Copyright M.H. and G.H. 1996. All rights reserved.
