VOL.7 NO. 1 © 1998



The Feast Of Tabernacles 1998 October 7 Thru 14

The Last Week And The Resurrection

Between The Evenings

When Was The True Crucifixion And Resurrection?

More Passover Info

From The Mailbox



October 7 THRU 14

by Mark Carr

We urge all of you to join us for eight days of worship and fellowship. This year there are two beautiful sites to pick from, arrangements have been made to hold the Feast in Panama City Beach, Florida, and Lake Worth, Florida. Both are attractive settings to keep God's Feast of Tabernacles and Last Great Day. Please make your reservations TODAY and let us know you are coming.

Observing the Feast of Tabernacles is an important spiritual event. If you have never spent a week living in a temporary dwelling, worshiping God for eight days at the time that He sanctifies, you have missed a spiritual blessing. Please come and recharge your "spiritual batteries". The best way to do this is worship, study, relaxation and fellowship at the Feast of Tabernacles.

We must never forget that the Feast is a sacred celebration that God has given to us as a gift. He has commanded us to set aside a small portion of our wages each week so that, in the fall, we can spend eight days with our family and friends worshiping Him. No debt, no worries and no pressure. To assure our enjoyment, He commands us to take the money that we save and "buy whatever our heart desires" (Deu 14:26). What a great and awesome God we have! Why would anyone refuse to obey Him?

Are you looking forward to entering the promised land with Jesus? Are you willing to turn your life over to God? Do you trust and have faith in Him? Every year we hear sermons comparing the Feast with the millennium; this year lets observe a Feast that pictures the millennium.


For those of you who choose south Florida, Neville Gilbert and the Lake Worth Church will be observing the Feast in Lake Worth again. They are a loving and caring group who welcome everyone. Give this site serious consideration, for more information, call Neville at (561) 585-4580.


The theme for the Feast this year is: "Hooked on Jesus, Catch the Beatitude Attitude". You can look forward to spiritual messages each day that emphasize this and bring us to the realization that Jesus is the reason we do what we do. Come and experience living in a temporary dwelling while celebrating the Feast of Tabernacles.

To observe this sacred Festival we have reserved the meeting room at Horizon South II. We have met here in the past and it has worked out well. Tuesday night, October 6, at 7:30-9:00 PM, is hospitality night with coffee and cookies. There will also be a meeting for everyone planning to speak this year. If you have a sermon or a sermonette prepared, please make every effort to attend.

Remember to bring your musical instruments for song services, special music and the fun show. Ideas and volunteers are needed for special events to be held each afternoon and evening. If your children are planning to participate in the children's services, please contact Linda Lewallen or Laura Maynard at P.O. Box 70635, Knoxville, TN 37918, A.S.A.P. so supplies can be ordered.

With sunshine an average of 359 days a year and reasonably priced attractions too numerous to list, we can look forward to having a great time this year. The address for the meeting room and accommodations is listed below.

HORIZON SOUTH II Condominiums, 17462 Front Beach Road, Panama City Beach, FL 32413, phone 1-800-334-4010. Because most of us will be staying here, we will receive a 20% discount on rates. There are 1, 2 and 3 bedroom units available. These units are very nice. Make your reservations with Jamie and tell her you are with United Biblical Churches of God for your discounted rate.


1BD = $249.60

2BD = $348.00

3BD = $399.20

There is also a $42 cleaning fee that is added to your bill.


by Charles Kimbrough

There is not a subject more talked about than the crucifixion and the resurrection of Jesus the Messiah. Most Sunday Christians adhere to a Friday crucifixion and Sunday resurrection. The Church of God, 7th day and the followers of Herbert W. Armstrong both use the 31 AD crucifixion on a Wednesday and a Saturday resurrection. Is that true and does the Bible teach us that? Or is there another answer to the question of what year and what day of the week the Messiah was crucified and then resurrected from the dead?

To really understand the answer we must first realize that the calendar that is used by most of the Churches of God today is not the calendar that was used at the time of Jesus' first coming. The present calendar went into effect in 357 AD and was forced upon Hillel II by the Roman empire. Hillel instituted the present calendar to stop the percussion that the Romans were effecting on the Jews. [Enc. Judaica vol. 8 page 486]. The present calendar totally hides the fact that there can be a holy day before or after the regular Sabbath. The Jews in The Messiah's day observed the holy days by the observation of the first light of the new moon NOT by calculation. [Enc. Judaica Volume 5 pages 49-51] See also calendar in Enc. Britannica.

There is a large church organization that is studying what day the Passover in Jesus day was because they have believed in the past that Jesus was keeping a different day for Passover than the Jews were keeping.

[Note: The Passover can not take place before the Lamb is sacrificed and Jesus was the Lamb that was represented by the Lamb sacrificed in Egypt.] That subject is not going to be totally addressed here, however, it is all inclusive in studying the last week that the Messiah was here in the flesh.

Now the last week

Lets start to address the subject by looking at the last week and the triumphal entry into Jerusalem. The books of Matthew, Mark, Luke and John all address the triumphant entry into Jerusalem and that is where we have to start. [Note: Almost 32% of the gospels is devoted to the last week and the resurrection. A total of 89 chapters in the four gospels of which 28+ chapters are devoted to the last week and the resurrection.] Matt.21:1-11 Mark 11:1-10 Luke 19:28-44 John 12:12-15

Comment: Some contend that this entry into Jerusalem was the Friday before crucifixion week. Careful study will show that there isn't any break for a Sabbath and his coming into Jerusalem for the last time before his crucifixion. Like wise, it could not have been on the Sabbath, because, Jesus would have broken the Sabbath by riding on the donkey which also had a day of rest, and those who were crying out and waving palm branches [disciples] would have been accused of breaking the Sabbath.

Luke 19:39-40 "And some of the Pharisees called to Him from the crowd, 'Teacher, rebuke Your disciples.' But He answered them, 'I tell you that if these should keep silent, these stones would immediately cry out." If Jesus and His disciples had broken the Sabbath they would have accused Him and them of doing so.

The point being developed is that IF Jesus was crucified on a Wednesday then the day of His entry into Jerusalem would have been a Sabbath.

Matthew, Mark, Luke and John all have a continuous flow of events of the last week from the coming into Jerusalem until He is seen by his disciples on the first day of the week after He was resurrected from the dead.

We will now concentrate on the book of Luke for the following reasons.

Luke makes the statement in Chapter 1 verses 1 and 2 that many have taken in hand to set forth in order a declaration of those things which are most surely believed among us. Even as they delivered them to us, which from the beginning were eye witnesses and ministers of the word.

Comment: The ministers of the word were the disciples that later became the Apostles. What was delivered was their versions of the preaching of Jesus, their Gospel accounts. Luke had the Gospels of MATTHEW, MARK, Peter and others, MANY others, in FRONT of him when he wrote his account. He did NOT have the account of John's Gospel. Then in verses 3 and 4, "It seems good to me also, HAVING HAD PERFECT UNDERSTANDING OF ALL THINGS FROM THE VERY FIRST, to write unto you in order, most excellent Theophilus, That you might know the certainty of those things that you have been instructed."

Comment: The writer Luke was an EYEWITNESS to the events of the preaching of Jesus. He had the testimony of the other disciples, THEIR writings and his purpose was to write an orderly account, the chronological order of these events, if you please. Careful examination of Luke will show you that this was his intent. It is important to understand that Luke gives us an orderly account of the crucifixion and resurrection.

Passover Week

We must start with Jesus coming into Jerusalem on the week of Passover. Luke gives the account of His entering Jerusalem in chapter 19:37-48. Where He went and what He did when He got there.

First: Luke 19:35-48, "And they brought him (the colt) to Jesus and they cast their garments upon the colt, and they set Jesus upon him. And as He went they spread their clothes in the way. :37 And when He had come near, even now at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all of the mighty works that they had seen. :38 Saying Blessed is the King that comes in the name of the Lord: peace in heaven and glory in the Highest."

We will insert John's account: John 12:1, "Then Jesus, six days before Passover, came to Bethany, where Lazarus was which had been dead, whom He raised from the dead. :2 There they made Him a supper;" (This meal was on the Sabbath, the 9th of Nisan.) :12 "On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, :13 took branches of palm trees and went forth to meet Him and cried "Hosanna: Blessed is the King that comes in the name of the Lord [Christ]." This day was five days before the Passover and it was the 10th of Nisan.

Even today Palm Sunday is still celebrated by the Catholic church as the day that Jesus came into Jerusalem for passion week. What the Catholics do not understand is that He was crucified on the preparation day, the 14th of Nisan which was a Thursday in 30 AD.

Comment: This is the day that the shadow in Egypt was all about. The choosing of the Lamb on the 10th of Nisan, the penning of Him up for four days to see if they could find any flaw in Him.

Jesus was four days in the temple being examined by all just as the Lamb in Egypt was penned up and examined for four days to find a flaw or blemish.

Nisan 10 first day of the week, Sunday.

Nisan 11 second day of the week, Monday.

Nisan 12 third day of the week, Tuesday.

Nisan 13 fourth day of the week, Wednesday

Luke 19: 47-48 "And He taught daily in the Temple. But the chief priest and [some of] the people sought to destroy Him. And could not find what they might do: for all of the people were attentive to hear Him."

Comment: They examined Jesus to find fault or a blemish so they could destroy Him. They found no blemish in Him; He was the perfect Lamb for the sacrifice.

Chapter 19:28-48 and chapters 20 and 21 were all- inclusive in the last four days before the crucifixion.

[Note: Luke 21:37-38: "And in the daytime He was teaching in the temple and at night He went out and abode in the mount that is called Olives. And all of the people came early in the morning to Him in the Temple for to hear Him."]

Comment: From the time of the descent of the Mount of Olives and the declaring Him King by the people, Jesus was examined by the people in the temple just as the Lamb in Egypt was shut up and examined for four days to find and see if there were any blemishes. It is important to know that from Luke 19:35 through Luke 21:37-38, all that happened in the four days leading up to the last Supper, which was on the beginning of the 14th.

[Note: The choosing of the Lamb in Egypt was a shadow of Jesus being chosen as our King the week He was crucified.]

Continuing on with the chronological order: Luke 22:1 "Now the feast of unleavened bread drew on which is called the Passover." This was on a Wednesday, the 13th of Nisan. Satan entered Judas and he sold out to the chief priest and captains. They offered to give him money. Then Judas sought the opportunity to betray Jesus. Then, in verse 7, came the DAY of unleavened bread when the Passover must be sacrificed. This is after sundown of the 13th and start of the 14th. verse 8, Jesus sent Peter and John to prepare for the Passover.

Comment: They prepared the room for Passover, making sure there was no leaven left in that room. They also prepared a meal But NOT the Lamb. The Lamb would not be eaten until the next evening after sundown. It was to be eaten on the 15th, just as they had been doing ever since that first Passover when they left Egypt.

[Note: The Lamb is sacrificed on the 14th and is eaten on the 15th Exo 12] During this meal, which Paul called the Lord's supper NOT Passover, Jesus introduced the symbols of the New Covenant that will be consummated in the Kingdom of God. Notice Jesus said in verse 15, "With fervent desire I have desired to eat this Passover with you before I suffer: :16, For I say unto you I will no [longer} eat of it until it is fulfilled in the Kingdom of God."

This verse should read: For I say unto you I will no [Not] eat of it until it is fulfilled in the kingdom of God. The word "longer" implies that He ate of it that night, which He did NOT do. The word longer should be translated NOT. Notice verse 18, For I say to you that I will not drink of the fruit of the vine until the Kingdom of God has come.

Jesus, when He presented the symbols of the New covenant, did not eat nor drink of it. Verse 19, And He took the bread and gave thanks, and broke it and gave unto them, saying, This is My body which is given for you: do this in remembrance of Me.

Note: His body had not been broken at this point. It would be the next day, however. Verse 20: Likewise also the cup after supper, saying, This cup is the New testament in My blood, which is shed for you. [Note: It should read "which will be shed for you."]

Verse 21: "But behold, the hand of him who betrays Me is with Me on the table." Judas took part in the bread and the wine. Note John agrees with this, John 13 verse 18. This is a quote from Psalm 41:9 He that eats my bread has lifted his heel up against me. My bread refers to the Messiah's body. The church has taught that Judas left before the bread and wine, NOT SO.

Continuing on, Luke 22:24: "Now there was also a dispute among them, as to which of them should be considered the greatest." Read vs 25 and 26, then in vs 27: "for who is the greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as one who serves." Read John 13:12-15, then in verse 16: "Most assuredly I say unto you, a servant is not greater than his master; nor is he who is sent greater than he who sends him."

When they started arguing who was the greatest, Jesus girded a towel around His waist and got down and washed their feet.

Continuing on, Luke 22:39, Coming out He went to the mount of Olives-----He prayed 3 times---- then in verses 47-71 the Jews arrest Him, the trial before the court of the Jews, vs 70 they asked Him if He was the Son of God. He said, "You say that I am". Then they took Him to Pilate Luke 23:1-6.

Notice: Pilate turned Him over to Herod all before sunrise. Herod sent Him back to Pilate and they had a trial and then beat Him, Luke 23:13-47. All of this was on a Thursday morning, the handing into the hands of the Gentiles [sinful men], the beatings, the crown of thorns that were jammed on His head [Jonah's reeds], being taken to the grave site, crucified, and put in the grave all happened on a Thursday.

Luke 23:50-56, Christ died at three in the afternoon. Joseph of Arimathea asked to take and bury the body before the Sabbath. :54 "That day was the preparation day, and the Sabbath drew near." The word Sabbath is Sabbaton which can be and is plural. :55 "And the women that had come with Him from Galilee followed after and they observed the tomb and how the body was laid. :56 Then they returned and prepared spices and fragrant oils, and they rested the Sabbath according to the commandments."

Note: They bought the spices the day He was crucified. They could see the body and how it was laid ONLY on the Day He was crucified.

Let's now go to the end and back up. Luke 24:1, "Now on the first of the week [counting to Pentecost, also counting to the next Sabbath], very early in the morning they, and certain other women with them, came to the tomb bringing the spices that they had prepared. :2 But they found the stone rolled away from the tomb. :3 Then they went in and did not find the body of the Lord Jesus. :4 And it happened as they were perplexed about this TWO men stood by them in shining garments. then they were afraid and bowed their faces to the earth. They {the angels Mat 28} said to them Why do you seek the living among the dead? :6 He is not here, but is risen! Remember how He spoke to you when He was still in Galilee. Saying 'The Son of man must be delivered into the hands of sinful men, and be crucified and the third day rise again'."

Note: Johns account says it was early in the morning while it was yet dark. The three days and three nights starts with the handing Him into the hands of sinful men and it ends with his being resurrected from the dead.

Lets continue on Verse 13 through 16, "Now two of them were traveling that same day {the first day of the week} to a village called Emmaus, Which was about seven miles from Jerusalem. :14 And they talked together of all these things which had happened. :15 So it was, while they were conversed and reasoned, that Jesus Himself drew near and went with them. :16 But their eyes were restrained, so that they did not know Him. :17 And He said unto them 'What kind of conversation is this that you have with one another as you walk and are sad.' :18 Then one whose name was Cleopas answered and said unto Him 'Are You the only stranger in Jerusalem, and You have not known the things that happened in these days'."

Verse 19 is VERY important. "And He said unto them 'WHAT THINGS' And they said to Him, The things concerning Jesus of Nazareth, Who was a Prophet and mighty in deed and word before God and all of the people, :20 And how our chief priest and our rulers delivered Him to be condemned to death and crucified Him. :21 But we were hoping that it was He who was going to redeem Israel. Indeed besides all this TODAY IS THE THIRD DAY SINCE THESE THINGS HAPPENED."

Luke 24:25, "Then Jesus said unto them: O foolish ones, and slow at heart to believe in all that the prophets have spoken. :26 Ought not Christ have SUFFERED these things and to enter into His glory?"

Note 1: What things did Christ SUFFER?

The beatings and all that was done to him before He was crucified. Christ DID NOT suffer the guards that were put on the tomb the day after he was crucified. It is all about the SUFFERING that Christ went through to pay the price for our sins.

Note 2: You can not add to what our savior asked. "WHAT THINGS?" Any additional changes to what is being asked and what is being said changes not only the day but is adding to scripture. The only reason that people want to say it includes the putting on of the guards is to make it fit their idea of a Wednesday crucifixion.

We do NOT have the authority to add or change the written words meaning.

Note 3: Luke was an eyewitness and had all of the other writings in front of him when he penned his account. He saw Matt 12:40 he saw Matthew 28:62 "On the day following the Day of Preparation, the chief priest and the Pharisees gathered together to Pilate, :63 saying, 'Sir we remembered, while He was still alive how that deceiver said, After three days I will rise'."

This was on a Friday NOT a Thursday. The guards would have been pulled on the Sabbath if it was a Thursday. They were still there on the first day of the week. If it, the guard, was put there on a Thursday then Sunday would be the fourth day. Notice verse 64 Therefore command that the tomb be made secure until the third day. NOT the fourth day.

What then is the answer to Matthew 12:40? From the time that he was captured and turned into the hands of Pilate the 2nd time until he was resurrected on the first day of the week is exactly 72 hours. Jesus was resurrected on the first day of the week at the earthquake and the TWO Angels are the two witnesses of that resurrection. Jonah was in the belly of the Great fish for 72 hours which was a fleshly grave.

Christ is the savior of the world. Mankind is what the earth is all about. Garner Ted Armstromg has said it best " When God looked down on Jesus he could not look and turned away because He could not look on sin." What God saw was every human being that ever lived or that ever will live piled on top of Jesus. He was buried in a fleshly grave of all of mankind.

Note: People who believe in a Sabbath resurrection have a great problem in showing the sign that he was resurrected on the Sabbath. The reason being there is not one place in all scripture that says that he was resurrected on a Sabbath. Not even a hint.

One final point: The week when the children of Israel came out of Egypt was an exact copy of the week when Jesus was crucified.

The children of Israel penned up the Lamb on the first day of the week the 10th of Nisan. They killed it on the afternoon of the 14th of Nisan a Thursday. They ate it on the fifteenth and left after the Pharaoh kicked them out, which was a Friday. Saturday, the 16th of Nisan was the Sabbath in the days of Unleavened Bread. Sunday was the first day of the week the wave sheaf offering day and counting to Pentecost. Jesus our Messiah was the wave sheaf offering and our high priest.

Note the wave sheaf is NEVER harvested on the regular Sabbath it is always on the first day of the week. Jesus the Wave Sheaf HAD to be Harvested on the first day of the week. He had to be resurrected on the first day of the week. Jesus was the first of the first fruits.

Why do I say this you might ask? Exodus 19:1, "In the third month after the children of Israel had gone out of the land of Egypt, on the SAME DAY, they came to the wilderness of Sinai." {same day of the week} They were told to wash their clothes on this day and the next day then come to the mount to receive the Ten Commandments. Then it came to pass on the third day Exodus 19:16-17 "that they went up to the Mount"... And you know the rest of the story.

The Ten Commandments were given on the first day of the week just as the Holy spirit was given on the first day of the week in Acts 2. This is also proof that the Sivan six theory is WRONG.

The World Wide leadership back in the fifties and up to the early seventies were conveying to its membership that they had arrived with all truth. That the truth of God would be revealed through one man.

Now that the World Wide has gone after the teaching of the Catholic church and her harlot daughters, when is the remnant going to wake up and quit quenching the Spirit of God? The truth of God is available to all of the Church and not just through one man or one group of men.

One final comment: All of this, while being important, has nothing to do with our salvation. It does prove, however, that the calendar that most Churches of God are using to determine the Holy days is incorrect. The keeping of the correct Holy days is very important and when we know that they are incorrect we need to change.


by Brian L. Fulton

When I had first started studying the Passover issue there was a phrase that plagued me (no pun intended) because I had no idea as to what it was referring to. This phrase was of course, "between the evenings." I can read the definitions in Strong's Concordance and Hebrew Lexicons just as well as the next guy, but even with these reference books there seems to be some confusion as to what the phrase actually means. It was after many months of off and on studying on the subject until I realized that the Bible does in fact refer to two evenings. One evening in the Bible is the one that we are all well acquainted with, which is contained in the first chapter of Genesis, sundown. But there is another evening mentioned in the Scriptures that is often times overlooked.

Acts 3:1 "One day Peter and John were going up to the temple at the HOUR OF PRAYER, THE NINTH HOUR."

Acts 10:9 "The next day, as they went on their journey and drew near the city, Peter went up on the housetop to pray, ABOUT THE SIXTH HOUR."

The verses above, and others, give us important clues in determining when certain events transpired in the Scriptures. These scriptures tell us the times of two of the three hours of prayer; these were the appointed hours that the Israelites llectively, as a nation, knelt down and prayed to our Father. The three hours of prayer were observed at three o'clock in the afternoon (Acts 3:1), twelve noon (Acts 10:9), and at nine o'clock in the morning. The hour of prayer that was observed in the morning is the only one not mentioned by name as taking place at nine o'clock in the morning. However, books such as "Antiquities of the Jews" by Josephus and others confirm this fact. There were three times that the Israelites formally approached God in prayer, the number three in the Bible being the number of divinity. These three hours of prayer took place within six hours of each other, six being the number of man. From this we can determine that man (six) approaches the status of the divine (three) through prayer. Besides the verses above, the Bible refers to these hours of prayer five other times.

Dan 6:10 Although Daniel knew that the document had been signed, he continued to go to his house, which had windows in its upper room open toward Jerusalem, and to get down on his knees THREE TIMES A DAY [nine o'clock, noon, and three o'clock] to PRAY to his God and praise him, just as he had done previously.

Ps 55:17 Evening [three o'clock] and morning [nine o'clock] and at noon I will pray, and cry aloud, and He shall hear my voice.

Since the two verses in Acts give us the specific times when two of the hours of prayer occurred, we can conclude that Daniel and David also prayed at these three appointed hours of prayer. While the Israelites were on their knees praying to our Father, the Levites inside the temple would offer incense at the hours of prayer, nine, noon, and three. This incense was symbolic of the Israelite's prayers being offered to God, a sweet smelling aroma.

Luke 1:8-10 "So it was, that while he was serving as priest before God in the order of his division, according to the custom of the priesthood, his lot fell to burn incense when he went into the temple of the Lord. And the whole multitude of the people was praying outside at the hour of incense."

Rev 5:8 "...and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of INCENSE, which are the PRAYERS of the saints."

Two other important events coincided with two of the hours of prayer, the daily sacrifices. The Scriptures below tell us that the morning and evening sacrifices coincided with two of the hours of prayer. Since we know when the hours of prayer occurred from the information supplied to us from Acts, we can also determine when the morning and evening sacrifices were offered.

II Chr 13:11 "And they burn to the Lord every morning [the third hour] and every evening [the ninth hour] burnt sacrifices and SWEET INCENSE; they also set the show bread in order on the pure gold table....for we keep the COMMAND of the Lord our God..."

Ps 141:1-2 "Lord, I cry out to you; make haste to me! Give ear to my voice when I cry out to You. Let my PRAYER be set before you as INCENSE, the lifting up of my hands as the EVENING SACRIFICE. "

From these two scriptures we can determine that the burning of incense and the evening and morning sacrifices occurred simultaneously. The two verses in Acts tell us the exact times of the hours of prayer. These times can be used as reference points for the morning and evening sacrifices, because II Chronicles tells us that the offering of incense and the morning and evening sacrifices were offered at the same time. Since the morning hour of prayer occurred at nine o'clock in the morning, we can conclude that the morning sacrifice occurred at this time also, and since the evening hour of prayer occurred at three o'clock in the afternoon, we can conclude that the evening sacrifice occurred at this time. These times that the incense was burned and the morning and evening sacrifices were offered were not a man-made custom, but were a commandment of God (II Chr 13:11). The daily sacrifices were used as reference points so that the reader could understand at what time of day certain events recorded in the Scriptures took place.

I Kings 18:36 "And it came to pass, AT THE TIME OF THE OFFERING OF THE EVENING SACRIFICE [the ninth hour], that Elijah the prophet came near and said...."

II Kings 3:20 "Now it happened IN THE MORNING, WHEN THE GRAIN OFFERING WAS OFFERED [the third hour], that suddenly water came by way of Edom, and the land was filled with water."

Ezra 9:4 "...and I sat astonished UNTIL THE EVENING SACRIFICE [the ninth hour]. "

The timing of the morning and evening sacrifices were used to give the reader an understanding of when certain events described in the Scriptures took place. So we see that the morning and evening sacrifices were used as a reference for TIME. The hours of prayer can also be used as a reference to determine WHEN certain events had taken place.

Ps 55:17 "Evening [three o'clock] and morning [nine o'clock] and at noon I will pray, and cry aloud, and He shall hear my voice."

The evening spoken of in the verse above is not the evening when the sun sets, but is the evening hour of prayer, when incense is burned in the temple, and the evening sacrifice is offered, both occurring at THREE O'CLOCK in the afternoon. Could the phrase "between the evenings" be referring to between three o'clock, and the setting of the sun? As I have stated, the word "evening" in Psalm 55, when viewed in it's proper context, is not referring to the setting of the sun, but to three o'clock in the afternoon. Although the word "evening" itself is not different than the word used in Genesis for the setting of the sun, the context of it is prayer, being offered three times a day. This "evening" in Psalm 55 is referring to three o'clock in the afternoon, the evening hour of prayer which is given to us in Acts 3:1.

Deuteronomy 16:5-6 "You may not sacrifice the Passover within any of your gates, which the Lord your God gives you: but at the place which the Lord your God shall choose to place His name in, there you shall sacrifice the Passover between the evenings, AT THE GOING DOWN OF THE SUN, at the season that you came forth from Egypt."

At three o'clock in the afternoon the sun is indeed going down. After sunset, the sun has already gone down over the horizon and cannot go down any farther. I believe that the phrase "between the evenings" is referring to the point in time that begins at three o'clock and ends when the sun has gone down over the horizon. If this argument is not convincing enough, the actual crucifixion of Christ, the Lamb of God Himself, lends more evidence in support of this theory. The Bible gives us the exact times when Christ is first crucified on the tree, when He dies, and when the Roman soldier pierces His side. All three of these times coincide with the daily offerings of the Lamb, and when the Passover Lambs were sacrificed.

Mark 15:25 "Now it was the THIRD HOUR [nine o'clock in the morning, the hour of the morning sacrifice], and they crucified Him...Now when the sixth hour [noon, one of the hours of prayer] had come, there was darkness over the whole land until the NINTH HOUR [three o'clock in the afternoon, the hour of the evening sacrifice]. And at the NINTH HOUR [the hour of the evening sacrifice] Jesus cried out with a loud voice, saying .... 'My God, My God why have you forsaken Me?' And Jesus cried out with a loud voice, and BREATHED HIS LAST."

John 19:32-33 "But when they came to Jesus, and saw that He was DEAD ALREADY, they did not break His legs, but one of the soldiers with a spear PIERCED HIS SIDE, and blood and water poured out."

Jesus was crucified at the third hour (nine o'clock), the same hour when the first lamb is offered for the morning sacrifice. Jesus then died at the ninth hour (three o'clock) when the evening sacrifice was offered. The Roman soldier came and pierced His side after the ninth hour when He died, but before sunset, BETWEEN THE EVENINGS, when the Passover lambs were being sacrificed. So we see that the daily offering was a foreshadow of Christ's crucifixion and death. They were to be offered at nine o'clock in the morning and at three o'clock in the afternoon. This coincided with Christ's crucifixion upon the tree and also His death. The Roman soldier then came and pierced His side after Christ's death, but before sundown, BETWEEN THE EVENINGS.

From what I can determine there are two evenings referred to in the Bible, sundown, and the time of the evening sacrifice and hour of prayer. Christ was crucified and died at the exact same time that the daily sacrifices were being offered. His side was pierced after His death, but before sundown, BETWEEN THE EVENINGS, which coincided with the timing of the sacrifice of the Passover lambs. In my opinion, the Lambs of the first Passover in Egypt were sacrificed, between the evenings, at the end of the fourteenth, and were eaten at the beginning of the fifteenth. Although in the New Testament, Jesus ate the Passover meal on the BEGINNING of the fourteenth, not at the END of the fourteenth, but that is a different story.....

When Was the True

Crucifixion and Resurrection?

By Chris Lingle and James Trimm

Many Sabbath-Keeping groups place the crucifixion of Messiah on a Wednesday and have the resurrection take place on Saturday of 31 C.E. However, this is incorrect, for multiple reasons, to accept a Wednesday through Saturday scenario as will here be demonstrated. The argument for the Wednesday- Saturday, 31 C.E. construct is based on these major points:

1) That Mt. 28:1, Mk. 16:2, Lk. 24:1, and Jn. 20:1 support a Saturday resurrection showing that the Messiah's body was already risen and gone by the end of the Sabbath.

2) That "three days and three nights" must mean exactly 72 hrs. and therefore only fits the construct of a Wednesday through Saturday scenario.

3) That the prophecy in Dan. 9:25-27 brings us to the year 31 C.E. from the decree and Dan. 9:27 refers to the Messiah being cut off "in the midst of the week" and therefore can only refer to a Wednesday.

Building upon these points, many have thought that the Wednesday - Saturday construct was an important way of showing that Sunday and Easter were bogus. But, it must here be mentioned that a Saturday instead of Sunday resurrection does nothing to prove or disprove anything about the validity of the practice of the Sabbath over Sunday or about Easter versus Passover or any such non-related correlary. Sometimes in our zeal to demolish the opposition we invent constructs to further prove the validity of our practices when no such further proof is needed. The validity of the Sabbath and Passover are not at stake in this discussion but stand firm on their own merit. Having said that, we now can proceed with the main

discussion. The above 3 points are all in error as will be demonstrated herein. As we will soon see, the crucifixion occurred on Thursday and the resurrection occurred on Sunday. We will treat each point thoroughly as follows:

1) In Mt. 28:1 it states in the Greek "But after the Sabbaths as it was dawning into the first of the Sabbaths"

The word here for "after" (opse - Strong's #3694, 3796) usually means "late" but can connote "after" as context demands. Below it will be shown that "after" is the proper understanding within this particular context.

If we use "after" for "opse" then "after the Sabbaths" clearly refers to after Passover and the weekly Sabbath. This understanding will become immediately clear.

"as it was dawning (epiphoskouse)" This phrase obviously refers to the early morning of Sunday then and not the beginning of the Sabbath" at evening as is suggested by proponents of the Wednesday/Saturday theory. Thus, it is also made clear that "opse" refers to "after" here as context clearly demands. Again the meaning of "epiphouske" is as follows:

"epiphoskouse - "to begin to grow light: - begin to dawn" - Strong's #2020; "to draw towards dawn" - Liddell-Scott p.306.

"into the first of the Sabbaths (Sabbaton)" is a reference to the first day to count to Pentecost which is comprised of seven Sabbaths or weeks. This count always begins on a Sunday (as is proven in When is Pentecost - by Chris L. Lingle). This word "Sabbaton" is another example of Greek translating from Hebrew and therefore not holding a consistent meaning at all times. Though "Sabbaton" can mean a weekly or high Sabbath, the most basic meaning of the Gr. word "Sabbaton" as it appears in the Greek New Testament means "a period of seven days, or a week." - Liddell-Scott, p. 722.

Thus, the statement made here in Mt. 28:1 places the coming of the women to the tomb "after the Sabbaths" (after Passover and the weekly Sabbath) and "as it was dawning (drawing towards dawn) into the first of the Sabbaths (or week(s)). Since it was dawn it could not be "late on the Sabbath". Therefore, the proper understanding of Mt. 28:1 is that it refers to Sunday morning. Contrary to the argument that it still can refer to Sabbath morning, this is the ONLY correct way to read the passage (see further). This precise understanding is supported by the Hebrew of Shem Tob. The Hebrew Manuscripts of Matthew are now becoming well known as authoritative over the Greek in many areas of the New Testament. Even like its 10th - 14th century counterpart - the Old Testament or Tenach, as it is called in Hebrew, the 10th - 14th century Hebrew manuscripts of Matthew are believed by many of the world's leading Bible scholars and believers to be authoritative (see The Semitic Origin of the New Testament - by James Trimm).

The manuscripts in Matthew 28:1 of Shem Tob perfectly and unmistakably render: "And on the first day (be-yowm ha-roshown Strongs #3117 and #7223) from the week (ma-ha-shabua Strong's #7620) in the early morning (be-ha-shakamah Strongs #7926-7929) came Miriam Magdalene and the other Miriam to see the sepulchre." This is very clearly in support of a Sunday morning resurrection. It is also quite clearly a very fluent mixture of BH and MH (Biblical Hebrew and Mishnaic Hebrew).

Interestingly, the Aramaic Peshitta of Matthew 28:1 supports the false idea that Yahushua rose late on the Sabbath. Apparently, this was due to the awkward Greek rendering of "opse" in the passage as it became translated into Aram. "ramsa" - the Aramaic equivalent to the Hebrew "erev". Another area of confusion with regard to the Gr. root "opse" in Matthew is found in Mt. 27:57. Here it says that Joseph of Arimathea came to get Yahushua's body at "evening" (opsios). However, in Shem Tob it renders "toward evening time" (la-et erev) in the Hebrew. (This is pointed out in more depth later in the article). Suffice it to say here that the Gr. root "opse" was used by the earliest New Testament translators translating from the Hebrew to connote "late, afternoon, and evening". The essential problem with the usage for "erev" as "late" is that in the Hebrew Tenach evening (erev) always occurs at the beginning or early of a day and never at the end or late in the day. And even today it remains incorrectly understood as "late" in Hebrew today because of the pagan and borrowed Greco-Roman element - The word "evening" still carries it's ancient pagan notion of being toward sunset in the afternoon or after sunset either way (even as it is in the West today). But, not so in ancient Biblical Hebrew. For, it is unique among ancient Hebrew (as opposed to Greek or English understanding) to begin a day at evening or sundown. Therefore, evening in Biblical Hebrew is always at the beginning of one day and "after" the preceding day and therefore "opse" in it's usage in Mt. 28:1 should connote "after" rather than "late" because Greek is a pagan language deriving it's original base text from Hebrew. This is a classic example of where opposing cultural terminology can cause inaccurate translations and if that language becomes influential enough (and Greek eventually did) it can even change the way a people actually look at a term, in this case even many late 2nd temple Jews. Therefore, the Aramaic rendering here is without any real support based on the fact that Shem Tob Hebrew Matthew renders the passage clearly and concisely as referring to Sunday morning, unencumbered by awkward translation. Another obvious reason for the confidence we place in Shem Tob in Mt. 28:1 is made clear in the parallel passages in Mark, Luke, and John. It is universally held in all manuscript languages (Greek, Aramaic, Latin) of these books that the resurrection indeed occurred on Sunday morning. Read on, below are the Greek renderings:

Lk. 24:1 "But the first of the week (Sabbaton) at (orthrou batheos) just before day-break they came to the tomb bringing aromatics which they had prepared, and some others with them."

orthrou - "dawn (as sunrise; rising of light, by extens. morning - early in the morning" Strong's #3722. "day-break, dawn, cock-crow." Liddell-Scott p. 568.

batheos - "profound (as going down, lit. or fig.) - deep, very early" Strong's #901.

Mk. 16:2 "And very early, the first of the week (Sabbaton), they came to the tomb as was coming the light (anateilantos) of the sun."

anateilantos - "to arise" Strong's #393; "to make to rise or grow give birth to, bring to light...(of the sun and moon)" Liddell-Scott's p. 63.

Jn. 20:1 "But on the first of the week (Sabbaton), Mariam the Magdalene came early, it still being dim

(skotias), to the tomb." skotias - "dimness, obscurity" Strong's #4653; "darkness, gloom" Liddell -Scott p. 735. This word is a reference to the dimness just before dawn.

Thus, we can readily see that a cursory analysis of these passages reveals that the time of the visit to the tomb took place just before sunrise on the first day of the week and not at the end of Sabbath when the first day was just beginning at evening - as proponents of the Saturday resurrection argue. The majority and proper rendering of the scriptures themselves do not contend that the visit to the tomb took place right after the Sabbath at evening. A day beginning somewhere around sun down and evening is no where implied in these verses and is not the timing being spoken of. These verses do, however, plainly state that the visit of the women took place in the early morning of the first day of the week. Thus, the argument that these passages prove that the Messiah's body was already risen and gone by the very end of the Sabbath is not demonstratable at all and is in error.

2) Some might continue to argue: The phrase "three days and three nights" (Mt. 12:40) proves the Wednesday through Saturday theory is the correct one. This statement is wholly based on assumption and not fact. First of all, the way that the Wednesday - Saturday theory is counted demands that the phrase be inverted from the way it actually is. The count to this theory starts with night (Wed-N, Th.-D, Th-N, Fr.-D, Fr.-N, Sat.-D). However, the reader will automatically notice that the phrase is not "three nights and three days" but it is "three days and three nights". The Wed.-Sat. theory demands that we ignore the sequence of counting as it is given in scripture - beginning with day first. Second of all, the long standing authority for the interpretation that this phrase refers to a full 72 hours is E.W. Bullinger alone. But, are the speculations of Bullinger, a 19th century linguist, to be taken as final authority! We can only hope not, if indeed his theory is found to be unsupportable. To demand that it be exactly 72 hours the scripture would have to say something like "exactly, a full three days and three nights" or "from such and such an hour to such and such an hour" which it does not. Are we to also suppose that Jonah was in the belly of the great fish for EXACTLY 72 hours! If so, nowhere is it stated or implied - nor does it even seem reasonable. Is it possible to fulfill the injunction at Mt.12:40 of "three days and three nights" by counting any part of "three days and three nights". If the first reaction of the reader is "no" then answer "why not?". Next, let's take a look at Lk. 24:21:

"But we trusted that it had been He which should have redeemed Israel and beside all this, today is the third day since these things were done."

This verse took place after yet on the same day that the visit of the disciples to the tomb took place and was spoken by one of the two men who were on the road to Emmaus to the Messiah Himself who had asked them why they were so saddened in appearance. Notice, that TODAY (the one they were on) was the THIRD DAY SINCE these things were done. What things were done? The preceding verses tell us - SINCE the capture, trial, torture and crucifixion of the Messiah! And, what day were they then on - clearly from our analysis of Lk. 24:1 it was Sunday, around noon time thereabout. Now, if we then count backwards from Sunday morning three days, it brings us to Friday with inclusive reckoning and to Thursday with exclusive reckoning. Try both ways on your fingers, there is NO WAY to arrive at Wednesday! It is similar to if somebody said, on a Sunday, that someone died three days ago. Everyone would know for sure that that person died on either a Thursday or a Friday. In fact, most people's first inclination is to comprehend that the reference would be to Thursday, but never to Wednesday. This is a critical blow to Wednesday crucifixion proponents. It is likewise a critical blow to proponents of a Saturday morning, 34 C.E. resurrection. The reason for this has to do with the Sabbath limit of travel consistently referred to in the Old Testament, the New Testament and the Mishna. This Sabbath travel limit is established at approximately .57 miles (see Sabbath Iruvin by James Trimm). However, the distance between Jerusalem (which was the two men's starting point) to Emmaus (their destination) was about 6 miles. This would be a violation of Nazarene Halacha or practice. So, to argue that their journey on the road to Emmaus took place on a Sabbath is erroneous and therefore, a Sabbath resurrection can be summarily dismissed.

Now, does a Thursday crucifixion fulfill "three days and three nights" to Sunday morning? It sure does - in a precise way: (Th.-D, Th.-N, Fri.-D, Fr.-N, Sat.-D, Sat.-N). Saturday night and Sunday from midnight to dawn in Hebrew day reckoning is the night portion of the first day of the week and it was at this time that Yahushua the Messiah rose from the dead! To be sure, let's look at a mistranslated verse in the Greek which some may point to at Mt. 27:57. Most translations from the Greek render "And evening having come"...he came to Pilate and asked for the body of Messiah and then placed it in the tomb. However, we should know that the torah forbids that a body remain unburied after sunset (Deut. 21:23). The Shem Tob (Hebrew Matthew) correctly states that it was (la-et erev) "toward evening time" when Joseph inquired about the body. Therefore, we do know that the Messiah was captured, tortured, crucified, AND buried BEFORE evening time. Therefore, we know that counting the day portion of Thursday as the first day is valid. We also know, from our analysis above, that the Messiah rose during the night portion of Saturday night or Sunday twilight. Therefore, we know that this qualifies as the 3rd night mentioned in Mt.12:40. With the beginning and ending point thus established, the Thursday crucifixion and Sunday resurrection is a lock - providing an affirmative match for every scripture germain to the subject.

3) But, doesn't Dan. 9 establish a Wednesday, 31 or 34 C.E. crucifixion? The answer is, as you might could guess by now, no. But, here is basically how this construct is derived: Many of the readers should be familiar with the prophecy in Daniel 9 which gives 70 weeks of years (490 years) from Artaxerxes decree to the time of the end. Artaxerxes co-reigned with his father 20 years and had a sole reign of 7 years when, according to the Persian eponym and the Prophet Daniel, in 457-6 B.C.E he (Artaxeres) made the decree recorded in Ezra concerning the rebuilding of the temple that is referred to in Dan. 9:25. According to the 31 C.E. proponents, the last week referred to in Dan. 9:27 refers to Yahushua the Messiah and thus the week is cut in half thereby leaving 486 1/2 years to be reckoned from Artaxerxes decree to the crucifixion.

The problem is that the reference to the last week of years (7 years) in Dan. 9:27 refers to the time of the end, which is still yet ahead. Furthermore, the reference to the "nagid" (wicked commander or prince in 9:26) that makes the covenant with many for one week (in 9:27) at the time of the end obviously CANNOT refer to Yahushua Messiah. Therefore, the reference to the oblation and offering ceasing in the midst of the week has nothing to do with the Messiah being crucified, but rather with the offerings being stopped in the midst of the final seven years in a future temple yet to be rebuilt. However, what the prophecy in Dan. 9:25 does say is that AFTER 62 weeks (7 weeks having already transpired, therefore - 483 years) the Messiah would be cut off. What is interesting to note about this prophecy is how things are lined out in sevens. Could this mean we should count using the established Sabbath year reckoning from Lev. 25?

11QMelchisedec, from the Dead Sea Scrolls, suggests that we should in fact use the Sabbath and jubilee cycles to count this prophecy. According to 11QMel., there are 10 jubilees from a Decree to a time when "Melchisedec" will atone for the people's sins. The reference to Melchisedec is unmistakenly the Messiah, and the atonement is unmistakably his crucifixion. Furthermore, the fragment is actually a midrash of Dan. 9:25-27 which it quotes extensively. Now, Jubilees are counted by 49 year periods with the 50th year overlapping to also be the first year of the following cycle. Therefore, 10 jubilees is 490 years. Now, with the Sabbath and jubilee style of reckoning in mind, let us consider how the proper count should be reckoned. We have already established that the last 7 years belongs to a time yet to come. If we start from the very first Sabbath year after 457-6 B.C.E., which would be 455-454 B.C.E., and we end with the first year AFTER the 483 years expire (which is the Sabbath year of 28-29 C.E.) then we arrive at the year 30 C.E.

Therefore, we see that we have a more acceptable interpretation of Dan. 9:25-27 available to us which viably arrives at the year prior to 31 C.E. and fits the Th-Sun. scenario like a glove. This interpretation also does not violate the clear separation of Daniel's last week from the initial 69 weeks as does the 31 C.E. interpretation. It is very clear that the wicked commander (prince) from Dan. 9:26 cannot refer to the Messiah and that the entire last week is referring to a time yet to come. It is equally clear that the ceasing of sacrifice and oblation in the middle of that last seven years cannot accordingly refer to the Messiah's crucifixion. Therefore, from this explanation and more accurate understanding, it is clear that Dan. 9:25-27 does not support a Wednesday, 31 C.E. or 34 C.E. crucifixion. Furthermore, since it is weeks of years that are being dealt with here, a reference to a "day" in the middle of the week is non-sequitor.

Adding to the evidence for a 30 C.E. crucifixion is the following: Jewish tradition states that the Shekinah (presence) left the temple 40 years prior to the destruction of the Temple. It is well established by Josephus and others that the events surrounding the destruction of the Temple occurred in the year 70 C.E. (Jos., Wars 5:3:1). Also, Eusebius states in his work Hist. 3:7:8 that "For 40 full years it (providence) suspended their (the Jewish) destruction after their crime against the Messiah". Added to this, Eusebius refers to an Aramaic letter written by Abgar the Toparch. This letter dates the death of the Messiah and the subsequent visit of Thaddeus to Abgar "in the 340th year" of the Edessene era. This era began in 310-309 B.C.E. and thus establishes the year of the Messiah's crucifixion in 30 C.E. (Eus. Hist. 1:13:10-22; 2:1:6).


From this article we have seen that the 3 cardinal points that support the Wednesday through Saturday, 31 C.E. theory for the Messiah's death and resurrection do not stand up to thorough analysis and current research. Instead, it has now been established that Thursday to Sunday, 30 C.E. fits all of the scriptural and historical evidence as the proper construct for the death and resurrection of our Messiah. As if to permanently lock this in, modern astronomy based on computer calculation has furthermore confirmed and established that the crucifixion took place on Abib 14, Thursday, April 6th, 30 C.E. A straight-forward reconstruction of the calendar then in use showing that the year began with a visible crescent moon around Jerusalem and nearest the vernal equinox was analyzed on computer from the years 26-35 C.E. The resultant match is with 30 C.E.

It is hoped that this brief article has provided the reader with an opportunity to consider and weigh the evidence regarding the topic of the crucifixion and resurrection. It is also hoped that, in the light of this fresh research, truth-seekers may find the courage by the Ruach HaKodesh (Holy Spirit) to embrace the whole truth - as it is. We may all well be on the road to reestablishing our place in history today by reconstructing true Biblical Chronology together.

(This article was furnished by Chris L. Lingle and Dr. James Trimm of The Society for the Advancement of Nazarene Judaism)



By Mark Carr

Every year right before Passover, papers and articles are written and circulated showing some "new truth" trying to get you to change how you celebrate this important holy day. We feel this is very unethical and puts pressure on people to make snap decisions instead of carefully thought out researched ones.

Since Passover is now over, we are releasing the articles and ideas we have prepared. "The Last Week And The Resurrection", "Between The Evenings" and "When Was the True Crucifixion and Resurrection" in this issue ALL deal with the timing of Passover.

In addition to these, I have a few points to bring up for your consideration. They are as follows.

Most people have heard of the argument over the Quartodeciman Controversy. In the past, it has been presented like this: "quarto means fourteen so that proves Passover is the beginning of the 14th, not the 15th."

This is also very misleading and unethical. The controversy was never over the 14th vs the 15th Passover. It was over Passover vs Easter. It does not prove what day Passover is. It proves the early believers were celebrating Passover and not Easter, nothing more, nothing less.

The most ironic thing about this modern controversy is that 99% of the Christians who celebrate a 14th Lord's Supper, (Passover is a meal, bread, wine and foot washing not a communion service) will tell you they reject the new moon calendar that God gave Moses because of Romans 3:2. They don't understand that the "oracles of God" mean the preservation of the Scripture or words, teachings, etc.

This makes no sense because they then reject the 15th Passover. That is when the Jews observe it, not on the 14th. If the Jews set the holy days and the calender then they set them all, including Passover and Pentecost.

Lets look at some historical sources that show when Passover is and that the early Church observed Passover with their Jewish brothers.

The Works of Josephus

The Wars of the Jews

Book 6 Chapter 9

Josephus Whiston para 0003

Josephus Greek para 0423

"So these high priests, upon the coming of their feast which is called the Passover, when they slay their sacrifices, From the ninth hour till the eleventh, but so that a company of not less than ten belong to every sacrifice..."

This proves that the Passover was sacrificed on the 14th in the afternoon between 3:00 and 5:00. This is exactly when Jesus died fulfilling the role of the Lamb of God. Yet people today still believe that it was after the evening of the 13th was over that this was done.

There is no controversy as to when the Jews observe Passover, it is on the 15th. The 14th is the preparation day when the leavening is removed from their houses and in Temple times, the lamb was slain. Lets look at another historical document and see what we can learn from it.

The Ante-Nicene Fathers

Volume 1

The Epistle of Ignatius to the Philippians

Chapter 14

Farewells and Cautions P.238

"Let your prayers be extended to the Church of Antioch, whence also I as a prisoner am being led to Rome. I salute the holy bishop Polycarp; I salute the holy bishop Vitalius, and the sacred presbytery, and my fellow-servants the deacons; in whose stead may my soul be found. Once more I bid farewell to the bishop, and to the presbyters in the Lord. If any one celebrates the passover along with the Jews, or receives the emblems of their feast, he is a partaker with those that killed the Lord and His apostles."

This clearly shows that the real Christians were still observing Passover at the same time (the 15th) with the Jews hundreds of years after the resurrection. If they were not, there would be no reason for the apostate leaders to condemn the practice. Modern Church leaders want us to believe that the Christians observed Passover on the 14th and the Jews observed it on the 15th in error. That is not true.

So why is there a controversy over when to observe Passover today? Tradition. In the 1800's when the Church began to observe these days in the US, they choose the beginning of the 14th because that is when Jesus showed the disciples how to observe future Passover's.

We have gone over the reasons why many times in the past and will not repeat them here, however, we should never give up the truth so we can err in harmony with our friends. If we really care about these friends, we will tell them the truth.


Dear Mr. Kimbrough:

I'm in the process of changing my beliefs about when Passover is to be kept. I would like very much to have your article on "God's Calendar vs Roman-Jewish Calendar" and anything else you might have on this subject. Also the one on Moses' Seat.

I'd also like to know where and when your group meets in Knoxville. I'm acquainted with Ida Mae DeTienne and would like to have her address if you have it.

Thank you, I am enclosing a small amount to cover your cost of mailing. I.B.

The 7th Day Church of God in Knoxville meets every Friday night at 7:00pm for Bible studies and every Sabbath at 2:30pm for Church services. The address is 7221 Central Ave Pike.

As for Ida Mae, she passed away and we miss her dearly. We all look forward to the resurrection when we will see her again. Mark Carr

Can you explain how the fringes are to be tied and what they mean? T.P.

Num 15:38 "Speak to the children of Israel: Tell them to make tassels on the corners of their garments throughout their generations, and to put a blue thread in the tassels of the corners. :39 And you shall have the tassel, that you may look upon it and remember all the commandments of the LORD and do them, and that you may not follow the harlotry to which your own heart and your own eyes are inclined, :40 and that you may remember and do all My commandments, and be holy for your God."

Many people wonder why wearing fringes or tzitzit would cause you to remember the commandments of God. I have an article for the next issue of the Sentinel on this subject called, What Did Jesus Wear?

Briefly, there are no numbers in Hebrew like we have in English. Each letter serves as part of the alphabet and at the same time has a numerical value. For example, the first letter Alaph is one, the second letter Bet is two, etc. The numerical value of tzitzit the Hebrew word used in Numbers 15 for fringes is six hundred. Tzitzit are made with eight strings and five double knots, 600 + 8 + 5 = 613. So why should 613 remind you of the commandments? That is the number of commandments contained in the Torah, the first five books of the Bible.

But there is more, in between the five double knots there are four different sets of windings. The 1st has ten, the 2nd has five, the 3rd has six and the 4th has five. This is the numerical value of the letters in God's name, Yod Hey Vav Hey. This is to tell us whose commandments they are.

Every time God's people looked upon their fringes on the four corners of their garments, they saw God's name and all the commandments of the Torah. It was a testimony of the covenant between God and His chosen people.

For more information, request my 1994 Feast tape, "Funny Looking Garments" for a fuller explanation.

Mark Carr


To select other issues of The Jerusalem Sentinel, Click Here