Featured April 3, AD 33.

FWIW, I read a piece once by messianic Jewish believers that the Passover fell on the sabbath day of the crucifixion weekend.

Therefore two sabbaths were counted on that Sabbath-Passover Day for legal reasons.

So if that was/is true Friday is the first day, Saturday the second AND the third day.

Please don't shoot the messenger.

 

Hey that can really sting!

 

Umm, yes I do remember something about that in the article. I didn't take special care in what I was reading as I thought the "problem" of the Friday crucifixion was pretty low on the priority list. He died, He rose again on the third day.

I do remember these messianics claimed that if multiple day legal obligations were necessary on a single day because of Torah requirements then the one day could count as two or three days to satisfy other legal issues. So three days - Friday, next - one the sabbath, one the passover - on the same solar day - 2 days in one.

I may try to find it again.

 

I think it is more likely 30 A.D. -- or else 31

 

Friday is always the preparation day for the Bible Sabbath

 

Is Josh McDowell wrong? http://www.empirenet.com/~messiah7/rsr_3days.htm

 

Adam Clarke's Commentary on the Bible
Matthew 12:40
Three days and three nights - Our Lord rose from the grave on the day but one after his crucifixion: so that, in the computation in this verse, the part of the day on which he was crucified, and the part of that on which he rose again, are severally estimated as an entire day; and this, no doubt, exactly corresponded to the time in which Jonah was in the belly of the fish. Our Lord says, As Jonah was, so shall the Son of man be, etc. Evening and morning, or night and day, is the Hebrew phrase for a natural day, which the Greeks termed νυχθημερον , nuchthemeron. The very same quantity of time which is here termed three days and three nights, and which, in reality, was only one whole day, a part of two others, and two whole nights, is termed three days and three nights, in the book of Esther: Go; neither eat nor drink Three Days, Night or Day, and so I will go in unto the king: Es 4:16. Afterwards it follows, Es 5:1. On the Third Day, Esther stood in the inner court of the king's house. Many examples might be produced, from both the sacred and profane writers, in vindication of the propriety of the expression in the text. For farther satisfaction, the reader, if he please, may consult Whitby and Wakefield, and take the following from Lightfoot.

"I. The Jewish writers extend that memorable station of the unmoving sun, at Joshua's prayer, to six and thirty hours; for so Kimchi upon that place: 'According to more exact interpretation, the sun and moon stood still for six and thirty hours: for when the fight was on the eve of the Sabbath, Joshua feared lest the Israelites might break the Sabbath; therefore he spread abroad his hands, that the sun might stand still on the sixth day, according to the measure of the day of the Sabbath, and the moon according to the measure of the night of the Sabbath, and of the going out of the Sabbath, which amounts to six and thirty hours.'

"II. If you number the hours that pass from our Savior's giving up the ghost upon the cross to his resurrection, you shall find almost the same number of hours; and yet that space is called by him three days and three nights, whereas two nights only came between, and one complete day. Nevertheless, while he speaks these words, he is not without the consent both of the Jewish schools and their computation. Weigh well that which is disputed in the tract Scabbath, concerning the separation of a woman for three days; where many things are discussed by the Gemarists, concerning the computation of this space of three days. Among other things these words occur: R. Ismael saith, Sometimes it contains four אונות onoth, sometimes five, sometimes six. But how much is the space of an אונה onah ? R. Jochanan saith, Either a day or a night. And so also the Jerusalem Talmud: 'R. Akiba fixed a Day for an onah, and a Night for an onah .' But the tradition is, that R. Eliazar ben Azariah said, A day and a night make an onah : and a Part of an onah is as the Whole. And a little after, R. Ismael computed a part of the onah for the whole." Thus, then, three days and three nights, according to this Jewish method of reckoning, included any part of the first day; the whole of the following night; the next day and its night; and any part of the succeeding or third day.

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The Length of Our Lord's Stay in the Tomb - Dr A T Robertson, Greek Scholar

Quite an effort is made in some quarters to show that Jesus remained in the tomb seventy-two hours, three full days and nights. The effort seems due to a desire to give full value to the expression "three days" and to vindicate scripture. But a minutely literal interpretation of this phrase makes " on the third day " flatly erroneous. A good deal of labor has been expended in the impossible attempt to make three and four equal to each other. There are three sets of expressions used about the matter, besides the express statements of the Gospels about the days of the crucifixion and resurrection. Let us examine these lines of evidence.

1. Luke settles the matter pointedly by mentioning all the time between] the crucifixion and the resurrection (Luke 23:50-24:3). The burial took place Friday afternoon just before the Sabbath drew on (Luke 23:54). The women rested on the Sabbath (Saturday) (Luke 23:56), and went to the sepulchre early Sunday morning, the first day of the week (Luke 24:1)1 There is no escaping this piece of chronology. This is all the time there was between the two events. Jesus then lay in the tomb from late in the afternoon of Friday till early Sunday morning. The other Gospels agree withl this reckoning of the time, as. we have already seen.

2. But how about the prediction of Jesus, repeatedly made, and once illustrated by the case of Jonah, that he would rise after three days? Are two nights and a day and two pieces of days three days? Let us see.

(a) The well-known custom of the Jews was to count a part of a day as a whole day of twenty-four hours. Hence a part of a day or night would be counted as a whole day, the term day obviously having two senses, as night and day, or day contrasted with night. So then the part of Friday would count as one day, Saturday another, and the part of Sunday the third day. This method of reckoning gives no trouble to a Jew or to modern men, for that matter. In free vernacular we speak the same way today.

(6) Besides, the phrase "on the third day" is obliged to mean that the resurrection took place on that day, for, if it occurred after the third day, it would be on the fourth day and not on the third. Now it so happens that this term "third day" is applied seven times to the resurrection of Christ (Matt. 16:21; Matt. 17:23; Matt. 20:19; Luke 27:7, 21, 46; 1 Cor. 15:4). These numerous passages of Scripture, both prophecy and statement of history, agree with the record of the fact that Jesus did rise on the third day. (Luke 24:7.)

(c) Moreover, the phrase "after three days" is used by the same writers (Matthew and Luke) in connection with the former one, "the third day,"as meaning the same thing. Hence the definite and clear expressions must explain the one that is less so. The chief priests and Pharisees remember (Matt. 27:63) that Jesus said, after three days I rise again. Hence they urge Pilate to keep a guard over the tomb until the third day (Matt. 27:64). This is their own interpretation of the Saviour's words. Besides, in parallel passages in the different Gospels, one will have one expression and another the other, naturally suggesting that they regarded them as equivalent. (Cf. Mark 8:31 with Matt. 16:21, Luke 9:22 with Mark 10:34.) On the third day cannot mean on the fourth day, while after three days can be used as meaning on the third day.

(d) Matthew 12:40 is urged as conclusive the other way. But the "three days and three nights" may be nothing more than a longer way of saying three days, using day in its long sense. And we have already seen that the Jews counted any part of this full day (day and night) as a whole day (day and night). Hence this passage may mean nothing more than the common "after three days" above mentioned, and, like that expression, must be interpreted in accordance with the definite term "on the third day" and with the clear chronological data given by Luke and the rest. They seemed to be conscious of no discrepancy in these various expressions. Most likely they understood them as well as we do at any rate.

 

AD 31, not AD 33 -

3 Days & 3 Nights; & the Last Week of Jesus, Trials, Crucifixion, Death, Burial, Res.

3 Days & 3 Nights; & the Last Week of Jesus, Trials, Crucifixion, Death, Burial, Res.

... and as for "three days and three nights", consider in full - Saturday is the 7th day - the Bible Sabbath

Feel free to send it to all the baptists, including bro. Sam Gipp [of course it is my older version, newer one is more defined].

 

1. He did, Passover, 14th Abib, typologically 6th day, type manna Exodus 16, preparation day in two ways, Creation, perfect man 6th day, etc.

2. He did, and it is documented from numerous angles, from prophecy, history, crreation, etc.

Yes brother, He bought us with His own blood with His sinlessness, now we are to be brought back to sinlessness, as though we had never sinned.

 

I doubt very much if anyone can or will ever prove beyond any doubt, when Jesus Christ was born, and when He died. I mean exact date and month and year. This has been hotly debated for centuries now, and will continue to be. The facts remain, that Jesus Christ WAS born into this world, and DID die on the cross. I really don't think that it matters to anyone's eternal state, about exact details. God has left this out of His Word, because it is not all that important. Its much like Christmas Day, the Birthday of the Lord Jesus. We in the West say it the 25th of December, while the Orthodox say, 6th January, and some others in April or May. Does it really matter?

 

Yes, it matters. Why? It is because Jesus set a specific time clock in Daniel for the Messiah to fulfill [and only God could do it]. Jesus made mention of it in the NT on numerous occasions. Jesus is the God of order and time, see Ecclesiastes 3 KJB.

Jesus birth was according to the time of the Feast of Tabernacles [God pitching tent in the flesh of man] in the NT. Look closely, and you'll see this.

 

Jesus, "said unto them, It is not for you to know the times or the seasons, which the Father has put in his own power" (Acts 1:7)

 

check #32, for some real evidence!