Topical Studies


What the Bible says about Wavesheaf Offering
(From Forerunner Commentary)

Jesus Christ is the perfect type of the waving of the wavesheaf. Histories of the time show that the sheaf was waved about the same time as the daily morning sacrifice—about the third hour of the day or 9 AM by our reckoning. This particular day was Sunday morning, the day after the Sabbath that falls during the Days of Unleavened Bread.

The priests of the Temple would have been conducting the wavesheaf ceremony on the day of Christ's resurrection. It is quite evident that Christ ascended to heaven about the same time as the wavesheaf was being waved before God.

Richard T. Ritenbaugh
Christ's Death, Resurrection, and Ascension

Leviticus 23:9-14

















John W. Ritenbaugh
The Wavesheaf Offering

Leviticus 23:10-11

Before the Israelites could reap the spring crop, God commanded them to bring a sheaf of grain to the priest, who waved it before God for acceptance. This "wavesheaf offering" occurred on "the day after the Sabbath" that falls during the Feast of Unleavened Bread.

Earl L. Henn (1934-1997)
Holy Days: Pentecost

Leviticus 23:10-16











John W. Ritenbaugh
Pentecost, Consistency, and Honesty

Leviticus 23:11

The question is, which Sabbath do we need to isolate to arrive at the correct date for Pentecost? The Sabbath we choose to begin the count is significant, or else we could arbitrarily decide to count from any Sabbath. Confusion would be the result. Even though the Old Testament instruction seems ambiguous on this point, it is reasonable to conclude that, since the counting instructions given in Leviticus 23:11, 15 and Deuteronomy 16:9 are given in relation to the Days of Unleavened Bread and Pentecost, the Sabbaths of Unleavened Bread are significant. Because Unleavened Bread is seven days long, one and only one weekly Sabbath, with its varying date, will always fall within it. If we were to deny this link between Unleavened Bread and when the count to Pentecost begins, God's counting instructions become unusable. Everyone could do what is "right in his own eyes" (Judges 21:25), and confusion and division would result.

Although the wavesheaf is normally offered during the Days of Unleavened Bread, the connecting link between the wavesheaf and Unleavened Bread is the Sabbath. The Sabbath day is the sign between God and His people (Exodus 31:12-17), not just in identifying who they are, but in this case, it also serves as the focal point in counting to Pentecost. Because we must first identify the Sabbath to begin the count, it is the Sabbath that must fall within the Days of Unleavened Bread, not necessarily wavesheaf Sunday. In the odd years when Passover falls on a weekly Sabbath, the only weekly Sabbath day within Unleavened Bread is also the holy day at its end. Nevertheless, this Sabbath, a double Sabbath, is of greater importance for beginning the count, not the wavesheaf offered the next day. The weekly Sabbath provides a consistent and correct pattern for beginning the count to Pentecost.

Another reason that we should count from the weekly Sabbath is the appearance of the definite Hebrew article ha that normally precedes "Sabbath." In the entire Old Testament, this designation, hashabbath, indicates the weekly Sabbath about 95% of the time. In Leviticus 23, a form of "Sabbath" appears in Hebrew twelve times and "Sabbaths" twice. The article ha appears before "Sabbath" three times, and each time it refers to the weekly Sabbath. Two of these occurrences concern the Sabbath in question (verses 11, 15). Once it appears before "Sabbaths" (verse 15), also referring to weekly Sabbaths.

John W. Ritenbaugh
Countdown to Pentecost 2001

Leviticus 23:11

If we do not accept the fact that the Sabbath mentioned in Leviticus 23:11, 15 is the weekly Sabbath within the Days of Unleavened Bread, we are left without a consistent defining point from which to begin the count. Only these two verses in the Old Testament show when to wave the sheaf. Why not any other Sabbath, either holy day or weekly? John 20:1, 17 absolutely confirm that Jesus was "waved" on the Sunday following the weekly Sabbath within the Days of Unleavened Bread. When Passover falls on the weekly Sabbath, the only Sabbath within the Days of Unleavened Bread is also the last day of Unleavened Bread. When Passover falls on the weekly Sabbath, should we throw out the rule used to calculate Pentecost for all other years? Pentecost is always calculated from the weekly Sabbath within the Days of Unleavened Bread.

John W. Ritenbaugh
Countdown to Pentecost 2001

Leviticus 23:15-16

This late spring holy day must be counted. God instructs us to count 50 days from the day that the wavesheaf was offered. This explains why this day is commonly called Pentecost, which means "count fifty." The Sabbath (verse 15), the day after which we start to count, is not an annual holy day, but the weekly Sabbath that falls during Unleavened Bread. We know this because Pentecost must be counted every year. If this Sabbath were an annual Sabbath, Pentecost would always fall on a fixed date. It always falls on the same day of the week—the first day, Sunday—because one begins to count on a Sunday.

Earl L. Henn (1934-1997)
Holy Days: Pentecost

Leviticus 23:15-16



First, God commands us to count. Counting is a means of calculating sequential items, events, and measurements. The Bible equates counting to numbering and measuring, and it becomes a metaphor for judging and evaluating. When we understand what the period from the wavesheaf offering to Pentecost represents, the extended meanings come into play.


Thus, God wants us to count, number, or measure the time of our conversion. This should bring several well-known verses to mind. For instance, Paul considers us wise if we are "redeeming the time, because the days are evil" (Ephesians 5:16). He cautions the Romans, "And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed" (Romans 13:11). In both instances, he is advising Christians to measure and make use of our time carefully.



Second, God has us count fifty days. What is significant about the number fifty? Fifty is the round number of years human beings live in a normal adult life (compare Numbers 1:3; Psalm 90:10). Fifty years, then, represents the period during which we live, grow, overcome, bear fruit, and prove our devotion to God through trials, tests, blessings, curses, and life's other varied experiences. Fifty years corresponds to the span of our conversion.




1. God commands it, and


John W. Ritenbaugh
The Wavesheaf Offering

Deuteronomy 7:6




John W. Ritenbaugh
Pentecost Revisited (Part Two): Joshua 5

Deuteronomy 12:1-14

The WCG's Pentecost Study Paper refers to Deuteronomy 12 five times, each time only to reference certain words on how to count to Pentecost. Not even one time does it refer to what Deuteronomy 12 is actually saying in regard to a significant subject pertinent to Joshua 5:10-11.

Moses wrote Deuteronomy in the last months before Israel entered the Promised Land. The book is a prelude to renewing the covenant between God and Israel and what would immediately follow. As such, when Israel entered the Land, some of the worship patterns followed in the wilderness were to undergo a radical change.

Moses divided Deuteronomy into at least four sections. The first section serves to remind Israel of the many things God had done for Israel to bring them to where they were just about ready to inherit the land. The second section, beginning in chapter 12, contains instructions on the response God expected from the Israelites once they entered the land. It calls for a number of changes in their worship of Him.

In verses 1-4, He makes it abundantly clear that He would not tolerate even a shadow of syncretic mixing with the gods and religions of the people of the land. Regardless of location, every place where the Canaanites worshipped was to be utterly destroyed, and every idol of stone or wood smashed and/or burned to ashes. They were even to eradicate the names of those places!

The imagery is of God storming into the land as a conquering General who will brook no interference from the conquered people. He shows His disdain for everything they hold dear and important in their worship of the gods they admire and are devoted to. By doing so, He also shows the Israelites the weaknesses of Canaanite gods. They cannot protect the Canaanites.

Verse 5 begins to relate instructions for one of the more radical changes involved in Israel's worship of God. Once in the land, they would no longer be permitted to worship by erecting an altar and offering sacrifices at any place, except as God Himself appointed. No Israelite was free to choose for himself where worship could take place. God would be worshipped at His Tabernacle, His dwelling place in Israel, and it would be located and erected where He and He alone would choose. There and there only, on the Tabernacle's brazen altar—just outside His front door, as it were—would they be able to offer their sacrifices.

God had already given Israel a prelude to this. Once the Tabernacle was constructed in the wilderness, all religious and civil affairs revolved around the location where it was set up. Every time Israel camped in one place long enough to erect the Tabernacle, it became the center of their encampment, and each tribe was assigned its never-varying place in relation to the Tabernacle. All religious and civil affairs were thus conducted in His presence.

The context of Deuteronomy 12 makes it clear that, to God, there are two overriding issues behind these commands. The first is loyalty to Him only as God. The first commandment reads, "You shall have no other gods before Me," meaning "no other gods in place of Me." God will not brook sharing the relationship with Him with another "god" on any level of devotion. The second issue is the Israelites' unity with each other as a nation. Unlike other nations, Israel's national unity was not driven by political or military forces but by religion, the one God gave to them through Moses. This is why the central sanctuary is of supreme importance to them as a nation.

In the wilderness, the Israelites had already shown themselves to be easily attracted to heathen practices. They had also exhibited a strong, independent spirit that drove them to go their own way, to do their own thing, whether or not religion was directly involved. Once settled in the land, they would be scattered over an area far larger than any wilderness encampment. Their free moral agency was thus about to be severely tested. They needed a central sanctuary to retain their relationship with God and their unity as a nation.

The charges given to them in Deuteronomy 12 are strongly reinforced by the demand of verse 32: "Whatever I command you, be careful to observe it; you shall not add to it nor take away from it." If they were to remain the holy people of God, no deviations were allowed!

Beginning in verse 8, God strictly forbids them to do as they had done in the past, erecting altars virtually wherever they wished. They are to understand that they were no longer a wandering people but a nation anchored in the land, and their worship of God and actions as a nation must reflect that. Their days of transition in the wilderness from a slave to a free people, from a loosely scattered, blood-related people to a united nation, were over! Their real birth as a nation under God had begun.

Central to this idea is that all sacrificing, except for the Passover, had to be done on one national altar. The festivals, especially the three major ones, had to be kept in one central location, and all tithes were to be sent to that same central place of worship. This did not mean that they could not hold Sabbath services in their home locations, but any local services would have to be conducted without the sacrificing of animals or any of the rituals assigned to festivals, daily acts of worship like evening and morning sacrifices, and voluntary offerings that an Israelite felt compelled to give. This general prohibition against local sacrifices included the waving of the sheaf, which was always done at the Tabernacle/Temple within the "Passover season," which continued from Passover until Pentecost.

The Tabernacle was not erected until the land had rest from the warfare of conquering the Canaanites. This occurred as God appointed in Deuteronomy 12:9-11. The period of peace that satisfied God's requirements was not reached until seven years after the Israelites crossed over the Jordan. At that time, His choice of location for the Tabernacle and its altar was Shiloh: "Then the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of meeting there. And the land was subdued before them" (Joshua 18:1).

Does this mean that no sacrificing as part of the normal worship of God was done for seven years? Yes, but consider that, regarding the Joshua 5 circumcisions, Scripture says that no Israelite male born in the wilderness had been circumcised (Joshua 5:2-7). In fact, only two people alive at the time, Joshua and Caleb, had lawfully been able to partake of perhaps the most important of all rituals—Passover—for the entire forty years!

It also means that none of those uncircumcised males—probably a million or more men!—had been able to make the Old Covenant with God (Exodus 12:43-49). Seven years spent doing God's work of conquering the land was a drop in the bucket compared to other long-term works He had them do by His command. Even so, He would have that work done by a circumcised people. This is another case of God saying through His example, "First things first."

The concept of one central sanctuary and altar was so deeply and emotionally ingrained that Joshua 22 relates the history of a war that nearly erupted between the tribes on the east side of the Jordan River and those on the west. The western Israelites charged those in the east with building an altar, breaking God's commandment. Such an altar would compete with the sanctuary altar in Shiloh for the loyalty of the people. Building another altar would be a direct, rebellious act of idolatry against God, and it would destroy the unity of Israel as a nation under the God of Creation.

The west-side tribes were poised to launch a war against their eastern brethren until they heard the easterners' explanation. The "altar" was actually a monument, a memorial in the shape of an altar, raised to serve as a constant reminder of the east side's unity with their western relatives in common cause under the God of Israel. The memorial's shape was to remind them that their unity was in and through the God they worshipped.

Another altar, appearing briefly in Joshua 8:30, is also easily explained. It in no way conflicts with God's commands in Deuteronomy 12. Why? God Himself had commanded this particular altar to be erected as part of an important ceremony—a renewal of a covenant. The event in Joshua 8 has its beginning in Deuteronomy 11:26-32 where the ceremony is commanded. Immediately after, God begins His charge in Deuteronomy 12 concerning His expectations of the Israelites after they crossed into the land.

In Deuteronomy 29—30, which occurs while the Israelites were still outside the Promised Land but just about to enter into it, a special covenant is made between God and Israel. This covenant, with Moses presiding, served as a specific and immediate preparation for entering the Promised Land. Part of its purpose was surely motivational, highlighting the powerful, steadfast faithfulness of God.

In Joshua 8, with the conquest of the land just beginning, the tribes—in another solemn ceremony, this time presided over by Joshua—carry out God's command to repeat the renewal of the covenant within the land on Mounts Ebal and Gerizim. This one-time erection of an altar in no way conflicted with God's commands in Deuteronomy 12. It was not part of the normal worship of God. It was nonetheless an important reminder of their weighty responsibility to carry out God's work of conquering the land of their inheritance, and of His ever-present faithfulness in assisting them.

John W. Ritenbaugh
Pentecost Revisited (Part Two): Joshua 5

Deuteronomy 16:9

Does "put the sickle to the grain" refer to the cutting made for the wavesheaf offering or to the harvest itself? On the day the harvest begins the count to Pentecost also begins.

This phrase cannot refer to the cutting made for the wavesheaf offering because each Israelite having a harvest was required to make an offering. Each Israelite was no more excused by God from making an offering from his harvest any more than we are excused from making an offering from our wages when we appear before God on His holy days.

Deuteronomy 16:16 and Exodus 23:15 command us not to appear before God empty. The Israelites had to do the same. For the wavesheaf offering, they had to cut it several days before they took it to the priests to the Tabernacle in Shiloh or in later times to the Temple in Jerusalem because they had to allow for travel time. We do the same when we separate our holy day offerings from the rest of our monies and then travel to the feast where we offer it to God.

Therefore, the count begins when the harvest begins, not when the farmer cuts his wavesheaf offering. God commands the count to begin when the harvest work begins. This is why wavesheaf day must always fall on a workday. The wavesheaf offering by the priest, the harvest, and the beginning of the count all take place on the same day. This explains why God says in Leviticus 23:11 that the sheaf must be waved on the day after the Sabbath. It must not be waved on a Sabbath, in which no work may be done. It absolutely must not be done on the first day of Unleavened Bread, a high holy day Sabbath.

John W. Ritenbaugh
Countdown to Pentecost 2001

Joshua 1:11






John W. Ritenbaugh
Pentecost, Consistency, and Honesty

Joshua 1:11

In Joshua 1:11, just before crossing the Jordan into Canaan, Joshua commands the Israelites, "Prepare provisions for yourselves, for within three days you will cross over this Jordan, to go in to possess the land which the Lord your God is giving you to possess." Where did the Israelites obtain these provisions? It could not have been manna because manna could not be stored. There is only one possibility: The Israelites were already gathering food, including grains (remember, it was the spring harvest season), in the area in which they were camped. This leads to the inescapable conclusion that the Israelites were no longer completely dependent on manna.

This is pertinent because Joshua 5:11 says, "And they ate of the produce of the land on the day after the Passover, unleavened bread, and parched grain on the very same day." If this took place on the fifteenth day of the first month, as is most likely, it was a high-holy-day Sabbath, so no manna would have fallen that day.

They did not go hungry because they had the produce of the land (at the very least the provisions of Joshua 1:11) to eat. They could eat it without restriction because it was produce that Gentiles had sown. If they had had to wait until the wavesheaf ceremony had occurred before they could harvest (Leviticus 23:14), thresh, winnow, and grind the grain into flour, then bake unleavened bread or parch the grain "the very same day," they really would have been pushing any Sabbath liberty (Exodus 16:23-24; 12:16)! Instead, their food preparation had been completed before the holy day arrived because they were not required to wait for a wavesheaf ceremony!

John W. Ritenbaugh
Pentecost Revisited (Part Two): Joshua 5

Joshua 5:10-12












Israel never made a wavesheaf offering in Joshua 5.

John W. Ritenbaugh
Countdown to Pentecost 2001

Joshua 5:10-11



























John W. Ritenbaugh
Pentecost, Consistency, and Honesty

Joshua 5:10-11








John W. Ritenbaugh
Pentecost, Consistency, and Honesty

Joshua 5:10-11








Notice that, thus far, the chapter makes:

1. No mention of an altar.

2. No mention of a priest.


4. No mention whatever of a harvest.

5. No mention of the waving of the sheaf.






John W. Ritenbaugh
Pentecost Revisited (Part Two): Joshua 5

Joshua 5:10-11

It is a well-known historical fact that, despite many differences among their various sects over when the sheaf was to be waved, no Jewish group throughout history ever resorted to observing Wavesheaf Day on any Sabbath. They always kept it on a common workday because the labor of harvesting began immediately after the sheaf was waved.

Consider yet another factor drawn from the wavesheaf symbolism: Does not the sheaf above all else represent the true First of the Firstfruits—Jesus Christ? Our Savior was an Israelite, from the tribe of Judah. The Most Holy of all men was born into the holy people (John 1:11). Can grain from a Gentile source—an unclean source in the symbolism—represent this greatest and purest of all Israelites, especially so since it typifies Him as just resurrected?

John W. Ritenbaugh
Pentecost Revisited (Part Two): Joshua 5

Joshua 5:10-11

Joshua 5:10-11 gives absolutely no evidence of any wavesheaf ceremony. According to God's instructions on the matter, the Israelites had nothing acceptable to offer to Him. Any wavesheaf lifted before Him from Gentile-grown grain would have been an abomination!

Deuteronomy 12 absolutely forbids the erection of an altar for the normal ceremonial worship of God until the land had been conquered, Israel had peace, the location of the central sanctuary (the Tabernacle with all its furniture and priests standing to serve) had been determined, and the Tabernacle set up.

Due to the facts that no wavesheaf ceremony was possible, no accompanying sacrifices were permitted, and the Israelites' preparation for the holy-day Sabbath was finished in time, one cannot extrapolate with absolute certainty that that particular Passover occurred on a weekly Sabbath immediately prior to the Feast of Unleavened Bread. Further, one certainly cannot use such an assumption as permission to begin the count to Pentecost from a holy-day Sabbath, which can never be a common workday.

Leviticus 23 specifically states that the wavesheaf must be made on the day after a Sabbath, not on a Sabbath. The present practice of most of the churches of God is so unusual that no one else in the world of Christianity or Judaism may have ever done such a thing.

Basing an important doctrine on symbolism is a shaky proposition in the first place, especially when its application is tied to a lunar calendar with its annual shifting of days and dates. Should we build major doctrines on symbolism or the solidity of a direct statement or example?

Joshua 5:10-11 cannot be used as the basis to change God's firmly set rule established in Leviticus 23:15-16, which says to begin the count to Pentecost with the day following the weekly Sabbath that falls within the Feast of Unleavened Bread. When building on sandy assumptions, the foundation is inherently weak, and the conclusion will crumble when put to the test.

John W. Ritenbaugh
Pentecost Revisited (Part Two): Joshua 5

John 20:1

It is not surprising to find no reference to Jesus or the early church involved in the wavesheaf ritual. However, they were very much aware of it, and it clearly shows in the accounts of Jesus' resurrection. In almost all translations, John 20:1 is rendered, "On the first day of the week. . . ." In Greek, this phrase is te mia ton sabbaton. Sabbaton can be used in a singular or plural sense to designate "Sabbath" or "Sabbaths" or "week" or "weeks."

Notice what Bullinger in the Companion Bible says about this Greek phrase:

The first day of the week = "On the first (day) of the Sabbaths" (pl.). Gk—Te mia ton sabbaton. The word "day" is rightly supplied, as mia is feminine, and so must agree with a feminine noun understood, while sabbaton is neuter. Luke 24:1 has the same. Matthew reads, "towards dawn on the first (day) of the Sabbaths," and Mark (16:2), "very early on the first (day) of the Sabbaths."

Our understanding of the importance of the wavesheaf in relation to both Christ's acceptance and the count to Pentecost should lead us to see that the gospel writers were establishing the exact day of Christ's acceptance. This day was the first day in the count to Pentecost since He was not only the wavesheaf offering, but He was also the beginning of the spiritual harvest.

John W. Ritenbaugh
Countdown to Pentecost 2001

John 20:17


Richard T. Ritenbaugh
'After Three Days'

John 20:17


Earl L. Henn (1934-1997)
Holy Days: Pentecost

Acts 2:1

This was the Day of Pentecost exactly fifty days after Christ ascended to heaven to be accepted by the Father on the day the sheaf of grain was waved.

Earl L. Henn (1934-1997)
Holy Days: Pentecost

1 Corinthians 15:20-23


Earl L. Henn (1934-1997)
Holy Days: Pentecost

Hebrews 4:1-10


Richard T. Ritenbaugh
Christ's Death, Resurrection, and Ascension


The Berean: Daily Verse and Comment

The Berean: Daily Verse and Comment


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