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Word Study: Artos (ArtoV)
and Azumos (AzumoV)
Bread and Matzah
Artos Word Study
Commentary on Matthew 13 from
Kata Mattyah
Unleavened Bread Q & A from YAIY
Editor’s note: This study employs the
Calibri and Symbol fonts. If viewing in a browser, please use
Internet Explorer, which renders these fonts correctly. –jhs
Septuagint
Artos (ArtoV):
‘generic’ bread or food, lechem (לחם
) (Lust LXX Lexicon)
1 Sam 21:6,7 (LXX): artoi tou prosōpou (artoi
tou proswpou) : bread of the presence
artoi tēs protheseōs (artoi
thV proqesewV):
bread of presentation (show bread)
According to the Jewish Encyclopedia,
these breads of the set-apart place were unleavened
Lev 7:13 (LXX) artos zumitēs (artoV
zumithV): bread leavened
New Testament
Artos (ArtoV):
“food composed of flour mixed with water and baked” (Thayer NT
Lexicon)
Acts 27:35 artoi tēs protheseōs (artoi
thV proqesewV): bread of presentation
John 6:32-35 ton arton tou theou (ton
arton tou qeou): the bread
(of) the Elohe
ton arton ek tou ouranou
(ton arton ek tou ouranou):
“ “ out of the sky
ton arton tēs zōēs
(ton arton thV zwhV):
“ “ (of) the life
Azumos (AzumoV):
unfermented or unleavened – without yeast (zume is yeast)
ēorta zein en azumois (orta
zein en azumoiV): the feast of
unleavened (bread)
chag ha matzah (חגחמעוח):
feast of matzah
1 Cor 5:7 eorta zein en azumois
eilikrineias (eorta
zeinen azumoiV eilikrineiaV):
to-keep-the-feast in
unleavening (of) sincerity
Didachē
9:3 Then
concerning the piece of bread|
peri de tou klasmoV
What I get from this is that artos = lechem,
the generic for bread, any kind, or “food” or “wages,” cake,
leavened or unleavened. If the Jewish Encyclopedia commentary is
correct and the loaves of the Qadosh (holy place) were to always be
unleavened, then it is clear that artos can just as well be used for
unleavened bread. I treated this subject before in the commentary
on Kata Mattyah 13, which is copied next. (The commentary is in the
footnotes.):
Kata Mattyah Matthew 13 and Commentary
{The man sows zerayim and harvests zitos, the
enemy zizania, zinapi and zumé}
24 Another mashal he laid before them, saying,
The malkuth shamayim is like a man who sowed good zerayim in his
field. 25 But while the men slept, his enemy came and sowed zizania
throughout the zitos and went away. 26 So when the blade sprung up
and produced zitos, the zizania appeared also. 27 The evedim of the
master of the beit came and said to him, Sir, did you not sow good
zerayim
in your field? Why then has it zizania?
28 He said to them, An enemy did this! The
evedim say to him, Then do you want us to go and gather them up? 29
But he said, No! It may be that you root up the zitos
while gathering the zizania. 30 Let both grow together until the
harvest, and in the time of harvest I will say to the reapers,
Gather first the zizania and bind them into bundles to burn; then
gather the zitos into my granary.
31 Another mashal he laid out before them,
saying, The malkuth shamayim is like a zerah of zinapi that a man
took and sowed in his field. 32 Indeed, this is smallest of all
zerayim, but when grown it is larger than the garden plants and
becomes a tree. The birds of shamayim come and roost in its
branches.
33 He told them another mashal, The malkuth
shamayim is like zumé that a guné took and hid in three zata
of ground-up-zitos so that the whole was ezumized.
34 All these things spoke Yahshua to the crowds
in mashalim; without a mashal he spoke nothing to them 35 so that
which was spoken through the navi Yesha’yahu might be fulfilled,
saying,
I will open my mouth in mashalim; I will utter
things hidden since haYesod.
{The explanation of the zizania}
36 Then dismissing the crowds he came into the
beit. His talmidim came to him, saying, Explain to us the mashal of
the zizania of the field. 37 He answered and said, He who sows the
good zerayim is the Ben Adam. 38 The field is h’eretz. The good
zerayim, these are b’nei malkuth.
The zizania are the b’nei hara.
39 Ha shatan that sowed them is the Belial. The harvest is the
conclusion of the age and the reapers are malachim.
40 Then as the zizania are collected and burned
in fire, so will it be in the conclusion of the age. 41 The Ben Adam
will send forth his malachim. They will gather out of his malkuth
all disgusting things as well as doers of iniquity 42 and will cast
them into the fiery furnace – there will be howling and teeth
gnashing. 43 Then will the tzadikim shine forth as the zerah in the
malkuth abiyem.
The one having ears, hear.
© 2011 JacksonSnyder.org
Unleavened Bread Questions & Answers
The following
material is from Yahweh’s Assembly in Yahshua.
(http://www.yaiy.org/Magazine/articles/0903ubqa.html)
My material
above should confirm and enhance the discussion below.
Q:My Bible clearly says that on the “first day”
of Unleavened Bread (Ex 12:15) we are to remove leaven from our
dwelling, but you take it out before then. Why do you go against
what the Bible clearly teaches?
A: There is misunderstanding of Scripture when
it is taken out of context. Though this is not readily evident in
this particular verse, i.e., in most all translations, it is when we
look at the original Hebrew wording.
The one word we must take a close look at
is the word “first.” It is Strong’s Hebrew word #7223 “rishon” which
has two very different meanings depending on the context in which it
is used:
“The suffix ôn makes this term an adjective or adverb as
determined by context…First, the word can refer to the first of two
or more items. In this capacity, it also occurs in a series as an
ordinal number. Second, it functions as an adverb, ‘before,’
‘formerly,’ and is often used with words pertaining to time,” The
Complete Biblical Library, by World Library Press Inc.
In the case of Ex 12:15 the word rishon is found two times and
going through verse 18 the word appears for a total of 4 times.
Three times meaning one thing and one time meaning another. The
first time the word rishon is used in Ex 12:15 we find it can only
mean “previous” or “prior.” The reason for this is the context in
which it is used. It is actually sandwiched in between two
confirming statements highlighted as follows:
Seven days shall ye eat unleavened bread; even the [prior]
(#7223) day ye shall put away leaven out of your houses: for
whosoever eateth leavened bread from the first (#7223) day until the
seventh day, that soul shall be cut off from Israel, Ex 12:15.
The last highlighted statement is also reiterated, because of
importance, in verse 19:
Seven days shall there be no leaven found in your houses: for
whosoever eateth that which is leavened, even that soul shall be cut
off from the congregation of Israel, whether he be a stranger, or
born in the land, Ex 12:19.
It is basically saying that if you eat leavened bread on any of
these days you’re a dead man! It had that kind of impact on the
people. They would have been very alert to what exactly was
required. This is why there is no question as to what rishon meant
the first time it was used in Ex 12:15. It meant that leaven was to
be removed “prior” to the Days of Unleavened Bread, because if you
ate it during those days you were to be removed and cut off from
Israel!
It is clear, in context, what rishon was saying. It was even in
between two confirming statements, to make absolutely sure it was
understood clearly.
There are other words in Scripture (both in the Hebrew and
Greek) that have double meanings such as Strong’s Greek word # 4151
“pneuma” which can mean “wind” (breath/blow) or “spirit,” again,
depending on context. Notice John 3:5-8 in which the word pneuma is
used 5 times. Four times meaning one thing, and one time meaning
another:
Yahshua answered, Verily, verily, I say unto thee, Except a man
be born of water and of the Spirit (#4151), he cannot enter into the
kingdom of Elohim. That which is born of the flesh is flesh; and
that which is born of the Spirit (#4151) is spirit (#4151). Marvel
not that I said unto thee, Ye must be born again. The wind (#4151)
bloweth where it listeth, and thou hearest the sound thereof, but
canst not tell whence it cometh, and whither it goeth: so is every
one that is born of the Spirit (#4151), John 3:5-8.
One of the few translations that has Ex 12:15 correct, i.e.,
having translated rishon correctly within context by using the word
“Previous” instead of “first,” is the Stone Edition of the Tanach,
1996, by Mesorah Publications:
For a seven-day period shall you eat matzos, but on the previous
(#7223) day you shall nullify the leaven from your homes; for anyone
who eats leavened food - that soul shall be cut off from Israel,
from the first (#7223) day to the seventh day, Ex 12:15
Q: This is pretty simple; there is one word for
“unleavened bread” (azumos) and one for “leavened bread” (artos) in
the Greek, right?
A: A counterpart to the Greek word artos
(Strong’s Greek #744) in the Hebrew can be the word lechem (Strong’s
Hebrew #3899). Lechem is probably the word that artos was translated
from since we realize that we have a Greek translated New Testament
most likely from
Hebrew originals that have since been lost.
Today there are no original New Testament documents left.
The word lechem can be used for leavened or unleavened bread in
context. For example, lechem is used to refer to the showbread (Ex
25:30; 39:36; 40:23; 1 Kings 7:48). Showbread is unleavened:
And thou shalt take fine flour, and bake twelve cakes thereof:
two tenth deals shall be in one cake. And thou shalt set them in two
rows, six on a row, upon the pure table before Yahweh. And thou
shalt put pure frankincense upon each row, that it may be on the
bread for a memorial, even an offering made by fire unto Yahweh, Lev
24:5-7.
No meat offering, which ye shall bring unto Yahweh, shall be
made with leaven: for ye shall burn no leaven, nor any honey, in any
offering of Yahweh made by fire, Lev 2:11. (See also, Lev 6:14-17)
The Hebrew word for unleavened bread is matsah (Strong’s Hebrew
#4682) and like the Greek word azumos (Strongs Greek # 106) means
unleavened or unleavened bread (more specifically, Feast of
Unleavened Bread), in context.
It should be pointed out to those who say artos only means
“leavened bread,” that artos is a word that describes manna, which
is unleavened, John 6:49-50. Artos can also mean “food” in general,
just as the word lechem can, Gen 3:9; Matt 6:11. Remember, context,
context, context.
Luke chapter 24 has basically been discredited by those who are
for leavened bread for Passover since it is yet more proof against
their theory, but anyone doing some investigative work in Textual
Criticism will find there is not enough evidence against the Greek
word artos in reference to the unleavened bread t hat Yahshua
partook of 3 days after Passover. That means He ate artos
(unleavened bread, in context) during Days Unleavened Bread.
The Quest for the Original Text of the New Testament, by Philip
Wesley Comfort, states:
“The testimony of P75 supporting the various additions in Luke
24:36, 40, 51, 52 added enough extra weight to override Wescott and
Hort’s ‘Western noninterpolations’ in the last chapter of Luke.”
Beyond Luke 24, the other evidence stands on its own proving
unleavened bread as the proper emblem for the Messiah’s body for the
other would not have been available.
Q: In your literature you teach that during the
“Days of Unleavened Bread” we are symbolically to remove false
doctrines or teachings from our lives and to strive for a sin free
life, but the Bible teaches we are to remember these days for the
purpose of remembering that Yahweh brought us out of Egypt with a
powerful hand, Ex 13:8-9. What do you say about this?
A: Let’s look at another example to clarify our
position. We teach that the Feast of Tabernacles (FOT) is symbolic
of the 1000-year reign of Yahweh’s coming Kingdom on earth. However,
we also see that in Lev 23:43 the FOT is specifically to remind us
of the exodus and having been in temporary dwellings:
And ye shall keep it a feast unto Yahweh seven days in the year.
It shall be a statute for ever in your generations: ye shall
celebrate it in the seventh month.Ye shall dwell in booths seven
days; all that are Israelites born shall dwell in booths: That your
generations may know that I made the children of Israel to dwell in
booths, when I brought them out of the land of Egypt: I am Yahweh
your Elohim, Lev 23:41-43.
Just as the example above on the FOT shows, we don’t negate the
one understanding because the other exists. We understand both to be
true, just as you have pointed to Ex 13:8-9 as being true, we also
find that the following is a lesson during the Days of Unleavened
Bread:
And Yahshua said to them, “Watch out and beware of the leaven of
the Pharisees and Sadducees.” And they began to discuss among
themselves, saying, “It is because we took no bread.” But Yahshua,
aware of this, said, “You men of little faith, why do you discuss
among yourselves that you have no bread? Do you not yet understand
or remember the five loaves of the five thousand, and how many
baskets you took up? Or the seven loaves of the four thousand, and
how many large baskets you took up? How is it that you do not
understand that I did not speak to you concerning bread? But beware
of the leaven of the Pharisees and Sadducees,”Then they understood
that He did not say to beware of the leaven of bread, but of the
teaching of the Pharisees and Sadducees, Matt 16:6-12 (NASB).
Clean out the old leaven, that you may be a new lump, just as
you are in fact unleavened. For Messiah our Passover also has been
sacrificed. Let us therefore celebrate the feast, not with old
leaven, nor with the leaven of malice and wickedness, but with the
unleavened bread of sincerity and truth, 1 Cor 5:7-8 (NASB).
We strive to live sin free and we check our doctrines to make
sure we’re teaching correctly…especially during Days of Unleavened
Bread.
Q: Isn’t there proof that during the first
century leavened bread was used in the Eastern as it was in the
Western Assemblies of Yahweh’s people. Aren’t there Bible Scholars
who believe that this was the case up until the 10th century?
A: There is no absolute confirmed historical
records reliable beyond the clear writings of Scripture concerning
what bread had to be used at the Passover Service.
Many try to use the Roman Catholic, and Greek Orthodox “church”
writings to substantiate this doctrine. These “churches” were never
Yahweh’s Assembly, Hosea 2:2.
The Catholic Church has stated quite openly that Unleavened
Bread was used by our Savior the night of the “Last Supper”
(Passover supper), with reference to Exodus 12:8. They even endorsed
that NO LEAVENED BREAD was to be present the night of the Passover.
(Douay version.) References along side 1st Corinthians 5 in the
Douay Version goes as far as saying:
“Messiah excommunicates the incestuous adulterer, and admonishes
them (the church) to purge out sinners which are likened to that of
old leaven.”
In Catholic teachings under the word “Eucharist” they write,
“The real presence of the Body, and blood of Messiah, and
Transubstantiation.” They say this is proved from the following
texts:
And as they were eating, Yahshua took bread, and blessed it, and
brake it, and gave it to the disciples, and said, Take, eat; this is
my body, Matt 26:26.
And as they did eat, Yahshua took bread, and blessed, and brake
it, and gave to them, and said, Take, eat: this is my body. And he
took the cup, and when he had given thanks, he gave it to them: and
they all drank of it. And he said unto them, This is my blood of the
new testament, which is shed for many, Mark 14:22-24.
And he took bread, and gave thanks, and brake it, and gave unto
them, saying, This is my body which is given for you: this do in
remembrance of me. Likewise also the cup after supper, saying, This
cup is the new testament in my blood, which is shed for you, Luke
22:19-20.
I am the living bread which came down from heaven: if any man
eat of this bread, he shall live for ever: and the bread that I will
give is my flesh, which I will give for the life of the world. The
Jews therefore strove among themselves, saying, How can this man
give us his flesh to eat? (John 6:51-52)
Peter understood what Yahshua was saying, verse 68, but many
still did not understand, and walked away.
When we ask Yahweh’s blessing upon our drinking from the cup of
the fruit of the vine at Yahweh’s table, it means that all who drink
it are sharing together the blessing of Messiah’s blood. The bread
which we break, shows that we are sharing together in the benefits
of His body which was broken for us, 1 Cor 10:16. (Passover)
And when he had given thanks, he brake it, and said, Take, eat:
this is (a token of) my body, which is broken for you: this do in
remembrance of me. After the same manner also he took the cup, when
he had supped, saying, This cup is the new testament in my blood:
this do ye, as oft as ye drink it, in remembrance of me. For as
often as ye eat this bread, and drink this cup, ye do shew the
Master’s death till he come. (See Hebrews 9:25.10:1,3, 11-12; Exodus
13:10; Luke 22:13.) Wherefore whosoever shall eat this bread, and
drink this cup of the Master, unworthily, shall be guilty of the
body and blood of the Master. But let a man examine himself, and so
let him eat of that bread, and drink of that cup. For he that eateth
and drinketh unworthily, eateth and drinketh damnation to himself,
not discerning the Master’s body. 1 Cor 11:24-29.
After reading these texts and having knowledge of Yahweh’s law,
Yahshua would never insist on anyone eating the body of another
human. He was speaking to His people in the Spirit. Those emblems of
the bread and the fruit of the vine were symbolic reminders for His
people to partake of each Passover. Understand that our Savior spoke
in parables, so that those who were not chosen would not understand,
Luke 8:10.
The Catholic Church admits that only unleavened bread (no yeast)
may be used for the symbol of Messiah’s body. In their manufacture
of the wafer they use for their service, it is basically a rice
paper mixed with a bi-carb ingredient. Although no yeast is added,
the bicarbonate of soda becomes a leavening agent. That is the
reason why the wafer melts so easily on the tongue.
With this knowledge and the terrible sins that were done,
especially during the bloody medieval times, maybe it is fitting, in
part, that the negative aspects of the following Proverb be
attributed to them:
For they eat the bread of wickedness, and drink the wine of
violence. But the path of the just is as the shining light, that
shineth more and more unto the perfect day. The way of the wicked is
as darkness: they know not at what they stumble, Prov 4:17-19.
Leaven was held to be a symbol of corruption in the religious
rites of the Canaanites, Babylonians and Egyptians. To the Hebrews
and the Romans, leaven was a metaphor for evil (Peak’s Commentary on
the Bible, 204e); leaven is usually a figure for an evil influence
(Peak’s, 729h); leaven signifies corruption, a reason why its
presence is prohibited at any sacrificial service (Peak’s, 185a).
© 2009 Yahweh’s Assembly in Yahshua
2963 County Road 233, Kingdom City , Missouri
65262
View us online at:
www.YAIY.org
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