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Did God Allow Noah To Eat Meat?

The passage of Genesis 9:2-4 was the subject of great debate and controversy. After years of study and research and virtually leaving no stone unturned on the subject, to date I have not read a commentary on the passage which is worthy of a serious consideration. Generally it is argued that here we have the first biblical passage where God explicitly told Noah that he may kill any animal he wanted to in order to eat its flesh. Even vegetarians who abhor meat eating and who practice vegetarianism on ethical grounds admit that here we are faced with a biblical text which clearly sanctions the killing of animals and eating of their flesh. All they can say is that due to the fallen and corrupt nature of humanity God gave a “concession” concerning meat diet but it was not His ideal as in Genesis 1:30 where God ideally prescribed a completely vegetarian diet. But nothing can be further from the truth.

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Did Jesus Eat Fish?

 There is only one passage in the whole of the New Testament where it is explicitly and specifically said that Jesus actually ate meat. If this text is true and genuine and in fact inspired by the Holy Spirit, then it would follow that Jesus was not and could not have been a vegetarian. But if on the other hand it can be satisfactorily demonstrated that this passage in Luke 24 is actually a forgery, then it follows that Jesus must have been a vegetarian, since a lying hand felt a need to insert a lying passage in order to portray Jesus as a carnivorous being.

Good Friday-Easter Sunday Tradition Re-Examined Part 2 PDF Print E-mail
Written by Administrator   
Saturday, 17 February 2018 06:36

Midweek Crucifixion

The Acts of Pilate does not only state that the resurrection of Jesus occurred on Saturday night, but it also strongly implies a midweek crucifixion. Matthew states that tombs were opened and many saints rose from the dead. Two of them are named in the Acts of Pilate. They were Karinus and Leucius. Jesus told them to observe the Passover for the final three days. This implies that Jesus was dead for full three days and therefore a midweek crucifixion is implied. One Greek manuscript states:

"Afterwards we went to Jerusalem also and accomplished the Passover" [Montague Rhodes James, The Apocryphal New Testament, Oxford, Clarendon Press, 1960, pp. 142-143].

One Latin manuscript states:

"Only three days were given us who rose from the dead, to keep the Passover with our living relatives as a witness of the resurrection of Christ the Lord. After three days, when we had kept the Passover of the Lord, all those who were risen were caught to the clouds and were taken across Jordan and were no more seen by any man" [Ibid].

The overwhelming early testimony shows that Jesus was arrested on Tuesday night. In the Didascalia Apostolorum  we are clearly told that Jesus was arrested in the night of the third day of the week. Please note:

"And Judas came with the scribes and with the priests of the people and betrayed our Lord Jesus. And so in the night when the fourth day of the week drew on, betrayed our Lord to them...For when we had eaten the Passover on the third day of the week at even, we went forth to the Mount of Olives, and in the night they seized our Lord Jesus" [Syriac Version].

The first thing very apparent is the fact that the time was not computed from sunset since the fourth day of the week, Wednesday, did not begin at sunset but rather drew on sometime during the night or Tuesday night. The second thing clearly stated is the fact that Jesus ate the Passover on Tuesday evening and was arrested sometime during that night. Obviously he observed the Holy Supper earlier than the Passover night, just as is clearly specified in John 13.

Victorinus, Bishop of Petau [who was killed in 304c.e.] wrote:

"Now is made clear the reason of the truth why the fourth day is called the Tetras, why we fast even to the ninth hour...The man Christ...was taken prisoner by the wicked hands" [The Writing of Quintus Sept. Flor. Tertullianus with the extant works of Victorinus and Commodianus, vol. 3, Edinburgh: T & T Clark, 1895, pp. 388, 389].

Originally Wednesday was associated with Jesus' arrest and crucifixion but later it was held that Jesus was arrested on Wednesday but was crucified on Friday. This later tradition had to be a corruption of the original tradition since it directly contradicts the biblical Gospels which clearly state that Jesus died on the day he was arrested. That the earliest tradition was corrupted is evident from several early records. In the Book of Adam and Eve we read:

"Then the Word of God said to Adam: Adam, you have determined in advance the days when sufferings will come upon me when I shall have become flesh; for those days are Wednesday and Friday."

In the Nerative of Joseph which is ascribed to Joseph of Arimathea we read:

"And Jesus also was taken on the third day before the Passover, in the evening. And to Caiaphas and the multitude of the Jews it was not a Passover...And on the following day, the fourth day of the week, they brought Him at the ninth hour into the hall of Caiaphas" [The Ante Nicene Fathers,  Vol VIII, Transaltions of The Writings of the Fathers down to A.D. 325, p. 468. WM. B. EErdmans Publishing Company, Grand Rapids, Michigan, 1989].

Church Father and Bishop of Salamis, Epiphanius, wrote:

 "Wednesday and Friday are days of fasting up to the ninth hour because, as Wednesday began the Lord was arrested and on Friday he was crucified" [Annie Jaubert, The Date of the Last Supper, N.Y., Alba House, 1965, p. 77.

The Coptic Church and churches in the East observe fast on a Wednesday. The Coptic Encyclopedia states:

"The Coptic Church ordains that Wednesday and Friday be observed as fast days, the former being the day on which Jesus Christ was condemned to be crucified, and the latter being the day on which his crucifixion took place" [Vol. 4, N.Y. MacMillian Publishing Company, 1991, p. 1096].

Friday must have crept in later because it does not fit the circumstances described in either canonical or extra-canonical literature. The canonical literature clearly states that Jesus was to rise on the third day. If he died on Friday then Saturday would have been the first day after his burial and therefore he would have risen on the first and not the third day.

Even if we were to accept that the resurrection actually took place on Sunday then he would have risen on the second and not the third day. Friday cannot be the first day from itself. Something next to something is the first. Your neighbour's house is the first house next to yours. Your house can never be reckoned as the first house from your own house.

Jesus did not only say that he will rise on the third day but he also stated that his resurrection would take place "in three days" and "after three days." There is no way you can squeeze three days from Friday evening to Saturday night or even to Sunday morning. On the other hand, Wednesday crucifixion harmonizes all the evidence.

Jesus did not observe the Passover the night he was arrested. John makes that very clear. He does not even have bread and the cup, let alone the Passover victim. Likewise, John has Jesus "reclining" at the table - a thing he could not do during the Passover night. They had to eat the Passover in a standing position. Moreover, Jesus and the disciples did not spend the whole night indoors as was commanded by the law.

Another  thing we should take into account. If that night was the 15th of Abib then no buying and selling would be possible since all commerce was prohibited on that date. But John makes it very plain that the disciples thought that Judas after leaving the room on that night was to buy the things they needed for the feast - proving that the day following the night was not and could not have been the annual Sabbath - that is, the 15th of Abib [John 13:29].

The Synoptic Gospels seem to contradict John by placing the Passover on the first day of Unleavened Bread Festival and therefore,  if so, it would logically follow that the crucifixion took place on the 16th of Abib.  Please not Mark 14:12:

"On the first day of the Festival of Unleavened Bread, the day the lambs for the Passover meal were killed, Jesus' disciples asked him, where do you want us to go and get the Passover meal ready for you?"

According to all biblical texts the first day of the Unleavened Bread Festival always was the 15th of Abib. Therefore, the Synoptic Gospels taken literally, according to the traditional translations, would have placed the Passover meal in the evening of the 15th of Abib and the crucifixion on the 16th of Abib. The first conjecture is that the authors of the Synoptic Gospels based themselves on the tradition recorded in Deuteronomy 16:1-8, which gives alternative injunction concerning the Passover:

"Observe the month of Abib and offer a passover sacrifice to the LORD your God, for it was in this month of Abib, at night, that the LORD your God freed you from Egypt. You shall slaughter the passover sacrifice for the LORD your God, from the flock AND THE HERD, in the place where the LORD will choose to establish His name. You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread, bread of distress-for you departed from the land of Egypt hurriedly-so that you may remember the day of your departure from the land of Egypt as long as you live. For seven days no leaven shall be found with you in all your territory, and none of the flesh of what you slaughter ON THE EVENING OF THE FIRST DAY shall be left until morning...there alone shall you slaughter the passover sacrifice, in th evening, at sundown, the time of day when you left Egypt. You shall COOK and eat it at the place that the LORD your God will choose; and in the MORNING you may start back on your journey home. After eating unleavened bread SIX DAYS, you shall hold a solemn gathering for the LORD your God on the seventh day: you shall do no work" [Tanakh, The Jewish Publication Society].

The injunction in this text deviates from other passages in the Pentateuch. First, it allows a calf to be also used for the victim and not only a lamb. Then it commands that the victim be cooked whereas other texts prohibit cooking and commands roasting only. The Hebrew word used elsewhere is bashal and it states that they must not bashal the lamb whereas in this text they are told to bashal the lamb or a calf.

But the most significant divergence lies in the fact that the victim should be killed as the Sun goes down on the FIRST DAY OF THE SEVEN and that it does not command holy convocation on the first day of the seven but only on the seventh. In the morning after the Passover was eaten on the FIRST of the SEVEN days they could go home. The Unleavened Bread Festival continues for another SIX DAYS and on the final day the holy convocation is prescribed.

The Synoptic Gospels state that on the FIRST DAY the disciples came to Jesus and asked him where to prepare the Passover. Jesus told them where to and then in the evening on that first day they got together in the upper room. Later that night he was arrested and on the morrow was crucified - being the SECOND DAY of the Festival.

Another possibility is that the Synoptic authors followed the Jewish tradition of their time and added the Passover to the seven days - making the Festival eight days long. The first day would thus be 14th of Abib and the Passover night later in the evening of that day. The crucifixion would thus fall on the 15th of Abib. Some justification for this is found in the fact that both Mark and Luke refer to the Festival of Unleavened Bread as Passover - thus implying eight days.

Another solution is that the texts were somewhat mistranslated and that alternative reading would thus place the Last Supper at evening on the 13th of Abib and thus the crucifixion on the 14th - being the day the Jews were removing the leaven and were preparing for the Passover. John definitely places the evening meal on the 13th. I tend to think that this is the best solution to the problem. Matthew 26:17 reads:

"On the first day of Unleavened Bread Festival."

More literally translated this should read:

"But before the Passover week."

Therefore the day in question is the 13th as John clearly states. But is there any justification to translate the text in this manner. The Greek word "protos" has been translated in the King James Bible also as "before" in John 1:15 and 30. James Strong under word "protos," number 4413, says that the word means: "foremost - in time, place, order or importance." Then he states that it comes from the word "pro," number 4253 which means: "fore, ie. in front of, prior." The word "pro" has been translated "before" in many, many places in the New Testament. The Greek word "azumos" translated "Unleavened Bread Festival" was also specifically by implication used to refer to the "Passover Week" as James Strong points out under word 106.

Mark 14:12 reads:

"And the first day of unleavened bread, when they killed the passover, his disciples said unto him, where wilt thou that we go and prepare that thou mayest eat the passover?"

Here also appears the word "protos" and therefore the text correctly understood reads:

"And before the day of unleavened bread, when they killed the passover..."

The Passover was on the 14th. The day before was the 13th. Luke 22:7 reads:

"Then came the day of unleavened bread, when the passover must be killed."

The word "came" comes from the Greek word "erchomai" which simply means "to come." But this word was qualified by the following Greek word "de" which has not even been translated. The word opposes the previous word and qualifies it and therefore the text should read:

"The day of unleavened bread was coming - but did not come yet - when the passover should be killed."

The Passover was killed in the evening of the 14th and the day before it was the 13th. Synoptics properly understood agree with John who places the Last Supper on the 13th of Abib. This also agrees with the Talmud statement that Yeshu was hanged on the "eve of the passover." It also agrees with the statement in the Gospel of Peter that Pilate delivered Jesus to the people  "before the unleavened bread festival." It is highly unlikely that all three Synoptic authors would have placed the killing of the lambs on the first day of the Unleavened bread Festival and thus on the 15th, when all knew at that time that the Jews observed the passover on the 14th. Moreover, the fact that all three Synoptic Gospels refer to the day of the crucifixion as "preparation day" and John as "preparation for the Passover" prove that it was not the 15th of Abib. If it was then they would have stated that the day was either the sabbath or the feast day and not the preparation day.

According to Luke, the women returned from the tomb and prepared spices on the day of the crucifixion. If that day was the annual sabbath - the 15th - then they violated it by doing so. But since it was the preparation day - Wednesday - they prepared spices during the night - before sunrise - when the Thursday Sabbath began. According to Mark they bought spices on Friday, after the Thursday Sabbath had passed. The tomb was sealed sometime during the Wednesday night, which for Matthew was the "next day" since he used the sunset computation of time, as we have already seen.

Those who oppose Wednesday crucifixion argue that the women could have anointed the body of Jesus on Friday, after the Passover Sabbath had passed. They claim that they had to wait for Sunday morning because the Sabbath followed Friday.

But there is another reason why the women could not visit the tomb on Friday. The tomb was sealed on Thursday with the Roman seal and the guard was placed at the tomb "until the third day," that is, until the morning of the first day of the week when the three days would expire from Jesus' burial. The women knew that they could not disturb the tomb during that time or else they would be arrested or at least prohibited to touch the tomb. They set for the tomb at dawn of the first day of the week since at that time they would have been allowed to anoint the body since the three days would have expired.

But you might point out to Luke 24:21 where the two disciples from Emaus pointed out to Jesus that Sunday was the third day since the crucifixion. Therefore if Jesus was crucified on Wednesday then Sunday would have been the fourth day and not the third from Wednesday. That is correct. But it is also correct that Sunday was not the third day from Friday but only the second. However, there are manuscripts which do not read that Sunday was the third day since the crucifixion but they rather state that three days had passed since the crucifixion. The Codex Bezae reads:

"third day had passed by."

The Aramaic Peshitta also states that three days have passed. Please note three English translations of the Aramaic Peshitta:

[Lamsa] "But we were hoping that he was the one to save Israel; and behold, it is three days since all these things happened."

[Murdock] "But we expected  that he was to deliver Israel. And lo, three days [have passed], since all these things occurred."

[Etheridge] "But we had hoped that it was he who shall redeem Isroel; and, lo, three days [have passed] since all these things were done."

The Syriac reading is attested to by two of the oldest manuscripts in existence: the Sinaitic Palimpset and the Curetonian Syriac.

There are several other manuscripts which give the same reading. Some English translators had opted to render the text of Luke 24:21 in accordance with these  manuscripts.

New Living Translation:

"We had thought he was the Messiah who had come to rescue Israel. That all happened three days ago."

Moffat Bible:

"Our own hope was that he would be the redeemer of Israel; but he is dead, and that is three days ago."

The Bible for Today:

"We had hoped that he would be the one to set Israel free! But it has already been three days since all this happened."

Life Application Bible:

"We had thought he was the glorious Messiah and that he had come to rescue Israel. And now, besides all this - which happened three days ago..."

Basic English Translation:

"But we were hoping that he would be the Saviour of Israel. In addition to all this he has now let three days go by from the time when these things took place."

The New Berkeley Version in Modern English - Gerrit Verkugl:

"...Moreover, three days have already passed, since all these events occurred."

Let's face it. If Jesus was buried near sunset on Friday, then the third day would have ended sometime on Sunday, near the sunset, providing we count Friday as being the first day from itself. But we find that the hopes of the two disciples from Emmaus were dashed before the third day had ended. When a prediction is said to take place on a certain day, that day must end before it can be said that it has failed. Since their hopes were dashed earlier that day, this positively proves that the Syriac reading is authentic and the disciples lost faith because three days had passed and they thought that Jesus was still dead.

We have seen earlier that the Gospel of Peter and the Acts of Pilate place the resurrection of Jesus after sunset and during the night which was leading into the first day of the week. Traditionally it is assumed that Jesus was buried before sunset and that is why most Sabbatarians place the resurrection of Jesus just before sunset on Saturday, which is three full days after his burial. If however, the resurrection occurred during the night, that is, after the sunset, then the burial should have taken place during the night if he was to rise "in three days" or "after three days."

The Gospel of the Holy Twelve, which Rev. Gideon Jasper Eusely claimed to have translated from Aramaic manuscript clearly shows that the burial of Jesus was finished about midnight:

"There laid they Jesus therefore, and it was about the beginning of the second watch when they buried him...and the women also, who came with him from Galilee, followed after, bearing lamps in their hands and beheld the sepulchre and how his body was laid."

According to this testimony it was night since the women carried lamps. The second watch was midnight and therefore according to this testimony Jesus was buried about midnight. This testimony agrees with the Gospel of Peter and the Acts of Pilate for there we were told - as we have already seen - that Jesus actually arose from the dead about midnight on Saturday. This Gospel also states that the day following the crucifixion was a high day and that the women rested on it and bought the spices on the day following the high day:

"And they [women] returned and rested the next day, being a high day, and on the day following they bought and prepared spices and ointments and waited for the end of the Sabbath."

This gospel clearly places the crucifixion on the preparation day on which the Jews prepared for the Passover and places the burial about midnight on Wednesday and the resurrection about midnight on Saturday. However, if Jesus was crucified on Friday, the 15th of Abib - as commonly believed - then the women bought and prepared spices on Saturday and the tomb was sealed on Saturday - and by doing so the Sabbath would have been violated. But John most positively identifies the day which followed the crucifixion day as the HIGH DAY Sabbath and not the normal, weekly Sabbath. If that was the weekly Sabbath then he would not have stated that it was a HIGH DAY - which clearly refers to the special annual 15th of Abib Sabbath. When the proponents of Good Friday tradition realize the problem then they claim that John called it a HIGH DAY because the annual and weekly Sabbaths coincided and therefore they comprised a high day. But this is impossible if the crucifixion took place on the 15th of Abib since the crucifixion day would have been the annual 15th of Abib Sabbath and the next day would have been the weekly Sabbath - proving two back to back Sabbaths. Some biblical translators who believe that the crucifixion took place on Friday the 15th of Abib, dishonestly rendered the phrase in John as "for the Sabbath was especially holy."

Joseph and the Evening of that Day

It is commonly supposed that Jesus was buried shortly before sunset. For that very reason many Sabbatherians who insist on Jonah's sign of three days and three nights - 72 hours - also teach that Jesus arose from the dead just before sunset on Saturday afternoon. But I believe that the burial of Jesus took place well after sunset.

According to Matthew and Mark, Jesus was crucified in the third hour - that is, nine in the morning, and died in the ninth hour - three in the afternoon. According to John he was still before Pilate at noon. Some believe that the sixth hour of John referred to six in the morning. But that is impossible. Elsewhere John clearly shows that the sixth hour referred to the noon hour [John 4].

The Synoptic Gospels clearly show that Jesus was  at daybreak before the Jewish ruling body - the Sanhedrin and hence he could not have been before Pilate at six in the morning. But we are interested when did Joseph of Arimathea go to Pilate in order to ask for the body of Jesus. In Matthew 27:57 we are told that it was already evening. The Hebrew-Greek-English Interlinear Bible by J.P. Green says "and evening having come." The Intelinear Greek-English New Testament, by Marshall says: "now when evening had come." Interlinear Greek-English New Testament by George Ricker Berry says: "and evening being come." The Syriac Peshitta, translated by George Lamsa reads: "when it was evening."

The crucial Greek word here is "opsias." It simply means evening. By examining the Gospels we can see how and in what context it was used and to what time of the day it actually referred to. But first I must point out that according to the Judean reckoning and the Jews of today and virtually all Sabbatherians the new day begins immediately the sun sets. Thus the evening of the day  belongs to the next day.

According to this view, as soon as the Sun did set on the crucifixion day, that evening belonged to the next day and not to the day of the crucifixion. This however, is not true. God does not reckon day and night from sunset to sunset but rather from sunrise to sunrise. In fact, it is most absurd to begin a day at sunset or midnight. God made the distinction at the very creation between day and night. The day begins when the light of the Sun begins to shine and the night when dusk sets after sunset. How can the day begin when darkness falls? Night begins then. I will not argue this point here in great details because I have done so in the article entitled Sunrise not Sunset Begins a Day. Please read it for a conclusive proof that days are reckoned from sunrise to sunrise and not sunset to sunset. Here I will give just some passages which clearly show that the evening of the day belongs to the same day and not the next day. Please note Mark 4:35:

“And evening having come, He said to them on THAT DAY” [The Interlinear Bible – Hebrew, Greek, English by J.P. Green Sr.].

“in that the day of evening having coming to be” [The Kingdom Interlinear Translation of the Greek Scriptures].

 “On that day when evening had come” [The Interlinear Greek English New Testament by Marshall].

“On that day evening being come” Interlinear Greek English New Testament by George Ricker Berry].

“And the SAME DAY, when even was come...” [King James Bible].

The EVENING belonged to THAT DAY -THE SAME DAY – and not to the NEXT as it would have been the case if the new day began at SUNSET. Now please note John 20:19:

“Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you” [King James Bible].

Please note. According to John’s version, Jesus’ first appearance to his disciples was AT EVENING. But this evening belonged to the first day of the week – the same day Mary went to the tomb and that Jesus appeared to her. That evening did not belong to the SECOND DAY OF THE WEEK. When Luke’s version is compared to John’s then it becomes an irrefutable fact that this appearance took place AFTER SUNSET. Luke 24:1-3,13-36 [King James Bible] we read:

“Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. And they found the stone rolled away from the sepulchre.And they entered in, and found not the body of the Lord Jesus...And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him.

And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.

Yea, and certain women also of our company made us astonished, which were early at the sepulchre; And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, Saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.”

Two disciples were on their way home to Emmaus which was 11 kilometres from Jerusalem. As they walked on that first day of the week, Jesus joined them. As they approached the village, the disciples urged him to spend the night with them since it was virtually EVENING and the day was FAR SPENT. He went in with them and as they sat for an evening meal they recognized him. Then the two of them rose up and returned back to Jerusalem. You must bear in mind that they had to walk another 11 kilometres to reach the place where the disciples were. The walk would have taken approximately two hours. When they arrived and as they were disclosing to the apostles what took place, Jesus himself came among them and greeted them.

This positively proves that the appearance of Jesus which took place on the FIRST DAY OF THE WEEK IN THE EVENING actually took place WELL AFTER SUNSET and yet John states that this evening belonged to the FIRST DAY OF THE WEEK and not the SECOND, as it should have, if John computed time from sunset to sunset. I do not believe that Jesus’ first appearance to the apostles took place in Jerusalem that night but rather in Galilee, as Matthew and Mark state. But this is neither here nor there. The author of John definitely computed time from DAWN TO DAWN and this is what I wanted to demonstrate.

Morning and the Next Day

Joshua 7:13-16:

“Get up, sanctify the people, and say, ‘Sanctify yourselves for tomorrow, because thus says LORD God of Israel: “There is an accursed thing in your midst, O Israel; you cannot stand before your enemies until you take away the accursed thing from among you. In the morning therefore you shall be brought according to your tribes. And it shall be that the tribe which the LORD takes shall come according to families; and the family which the LORD takes shall come by households; and the household which the LORD takes shall come man by man. So Joshua rose early in the morning and brought Israel by their tribes, and the tribe of Judah was taken.”

Tomorrow is IN THE MORNING and not IN THE EVENING. The new day starts IN THE MORNING.

Exodus 10:4,13-14:

“If you refuse to let My people go, behold, tomorrow I will bring locusts into your territory. When it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt and rested on all the territory of Egypt. They were very severe; previously there had been no such locusts as they, nor shall there be such after them.”

The locusts came IN THE MORNING which was the next day from the day he spoke with Pharaoh.

1Samuel 9:19,26:

“ And Samuel answered Saul and said, “I am the seer. Go up before me to the high place, for you shall eat with me today; and tomorrow I will let you go and will tell you all that is in your heart. They arose early; and it was about the dawning of the day that Samuel called to Saul on the top of the house, saying, “Get up, that I may send you on your way.” And Saul arose, and both of them went outside, he and Samuel.”

Samuel said to Saul, “eat with me today; and tomorrow I will let you go and will tell you all that is in your heart.”

When “tomorrow” came “they arose early; and it was about the dawning [beginning] of the day.” THE BEGINNING OF THE DAY SHOULD HAVE COMMENCED THE PREVIOUS EVENING IF THE DAY BEGAN AT EVENING. Instead it commenced at dawn, when they arose. People don’t arise at evening to face the new day but rather in the morning to greet the new day at DAWN. 

1 Samuel 11:9-11:

“ And they said to the messengers who came, “Thus you shall say to the men of Jabesh Gilead: ‘Tomorrow, by the time the sun is hot, you shall have help. Therefore the men of Jabesh said, “Tomorrow we will come out to you, and you may do with us whatever seems good to you. So it was, on the next day, that Saul put the people in three companies; and they came into the midst of the camp in the morning watch, and killed Ammonites until the heat of the day.”

Please note that “tomorrow” or “the next day” was “in the morning.”

 1 Samuel 19:11:

“Saul also sent messengers to David’s house to watch him and to kill him in the morning. And Michal, David’s wife, told him, saying, “If you do not save your life tonight, tomorrow you will be killed.”

The “tonight” of the day Michal spoke was the same day as “tomorrow” according to sunset to sunset computation of time. But Michal clearly made the distinction and considered “tonight” to belong to the day on which she spoke and “tomorrow” beginning with MORNING. And, finally, note Jonah 4:7:

“But God prepared a worm WHEN THE MORNING ROSE THE NEXT DAY” [King James Bible].

“But AT DAWN THE NEXT DAY” [Jerusalem Bible.]

“But the NEXT DAY AT DAWN” [Peshitta Bible – translated by Dr. George Lamsa].

“But Yahweh prepared a worm when the MORNING DAWNED THE NEXT DAY” [The Book of Yahweh – House of Yahweh Publication].

Yisrayl Hawkins does not realize that his own translation kills his hypothesis that the day begins at SUNSET. When did the worm appear? At DAWN – ON THE NEXT DAY. The PREVIOUS EVENING HAS NO PART OF THE DAWN OF THE NEXT DAY. Positive proof that the day begins when it actually logically should – in the morning. The Bible clearly shows that NOON and MIDDAY occur in the MIDDLE OF THE DAY. It is the SIXTH hour of the DAY. In old days they did not have clocks and watches and their hours were not consisting of 60 minutes. In fact, the Hebrew language did not even have words for minute and second.  The day was divided into 12 equal parts by the sun’s shadow and these parts varied between seasons. In summer the hour was about 70 minutes and in winter about 50. Dawn was reckoned from the first hour and evening came after the close of the day – twelve hours later. But according to sunset computation of time, NOON is not the MIDDLE OF THE DAY but rather the EIGHTEENTH HOUR since the new day began. Absurd, to say the least! Remember, God separated the light from darkness and He called the light DAY and the darkness NIGHT. Day begins at dawn and ends at evening. Night begins at evening and midnight is the  second watch – six hours later - and ends at dawn. How can one say that DAY – a synonym for LIGHT, begins at the time when actually the NIGHT BEGINS. It is incongruous, stupid and most ridiculous.

In Matthew 20 we find workers being hired to work in the vineyard. The first were hired early in the morning. The next in the third hour [9am]. Then again some in the sixth hour [noon]. Some in the ninth hour [3 pm]. The last workers in the eleventh hour [5 pm]. In verse 8 we read:

"When evening came..."

Here the word "opsias" is used to designate time definitely after sunset. The workers who were hired at 5 pm worked only one hour until 6 pm - the end of the day. Evening was after sunset when the workers were paid. Thus the word "opsias" here clearly refers to the time after sunset. In Matthew 26:20 mthe word "opsias" occurs and clearly refers to the time after sunset. Jesus gathered with his disciples in the upper room in the "evening" - clearly after sunset. John plainly states that the meeting took place during the night [John 13:30].

In Mark 1:32 the word "opsias" was used to designate evening which came after the setting of the sun:

"After the sun had set and evening had come."

Clearly the word "opsias" was used to designate the dark period after the close of the day. In Mark 6 we are told how Jesus very late in the day fed thousands. Then he sent his disciples on their way to sail to Bethsaida. He remained with the people and sent them away. When "evening" came the boat was in the middle of the lake. Jesus went to the hill to pray and then walking on water came to the disciples after midnight. Clearly the word "opsias" was used to designate the evening after sunset.

In Mark 14:17 we are told that Jesus gathered with his disciples in the upper room "when it was evening." The word "opsias" was used to designate this evening. In Mark 11 we are told how Jesus entered Jerusalem on the colt but did not cleanse the temple that day because it was already "eventide" - translated from the Greek word "opsias" by the translators of the King James Bible. If Jesus died at 3pm it was practically impossible to bury him before sunset - shortly before 6 pm - at that time of the year in Jerusalem. But if I have failed to convince you that Jesus arose from the dead on Saturday at least you must concede that he could not have been crucified on Friday simply because of this one verse which I will give you now. Nehemiah 5:14 reads:

"Moreover, from the twentieth year of King Artaxerxes, when I was appointed to be their governor in the land of Judah, until his thirty-second year-twelve years-neither I nor my brothers ate the food allotted to the governor."

Please note. Nehemiah was the governor for 12 years. If we were to include the 20th year then he governed for 13 and not 12 years. Clearly the following year - the 21st - was the first year of his government. In the same manner, Friday could not be the first day from itself. Saturday would have been the first day since the crucifixion and Sunday the second. Therefore if Jesus died on Friday and rose on Sunday he failed to rise on the third day.





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Last Updated on Saturday, 17 February 2018 06:39