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REYSHITH/BIKKURIM (First Fruits)



Empty Tomb



KHAG YOM REYSHITH/BIKKURIM (Day of First Fruits)




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This is the commandment of the firstfruits during the Feast of Unleavened Bread

Leviticus 23:9-14

Lev 23:9 And hwhy spoke to Moses, to say, 10 Speak to the Sons of Israel, and you shall say to them, When you come to the land which I am giving to you, and you have reaped ta-her harvest, and you shall bring an ta-Omer-sheaf of the beginning of your harvest to the Priest: 11 And shall wave ta-the omer-sheaf to the Face of hwhy for your acceptance: from the morrow of the Shabbath the Priest shall wave him. 12 And you shall do in the day you wave ta-the omer-sheaf a lamb of a perfect son of his year for an Elevation Offering to hwhy. 13 And his Food Offering shall be two tenths of flour mixed in the oil of a Fire Offering to hwhy of a pleasant scent: and her Drink Offering of wine of a fourth of the hin. 14 And of bread, or roasted grain, or gardened grain you shall not eat until this same day until you bring ta-a Karban Offering of your Elohim: a Statute of Ages for your generations in all of your dwellings.

Though it does not say it in the scriptures, it is an unwritten understanding that First Fruits has to occur in the beginning of the new week, starting Saturday at sundown, "during" the seven days of the Feast of Unleavened Bread. In other words, First Fruits is to occur as early as the first day of Unleavened Bread and as late as the seventh day of Unleavened Bread. This is also based by Monte Judah of Lion and Lamb Ministries by noting that it is a "variable" in which the beginning of the Omer can occur on the first Biblical day of the Biblical week during any of the seven days of the Feast of Unleavened Bread.  It also cannot occur after the seven day Unleavened Bread period, because it is not an "independent" High Holy Day. In other words, the First Fruits of the Omer is a High Holy Day "dependent" on one of the seven days of the Unleavened Bread. That is why Yeshua was resurrected in the beginning of Saturday night in the first Biblical day of the new Biblical week of First Fruits "during" the Feast Unleavened Bread, specifically on the fourth day of the eighteenth day of Aviv/Nissan.

I give Mark Biltz of El Shaddai Mininstries credit for the fomat of this chart. Looking at the various years the day of Passover fell

Passover Dates
 
Mark Biltz notes that there is no mention in the scriptures of a specific date when First Fruits starts, and no where in the scriptures when the fiftieth day of Shavuoth occurs. According to Mark, the Religious Jews always have the first count of the fifty days on Aviv/Nissan fifteen or sixteen in order for the fifty days for the Shavuoth date to fall on the Biblial third month of Sivan 6. Mark also noted that the scriptures do not give a specific Biblical date for the First Fruits to start, because the annual calendar date of Passover varies from year to year. Paraphrasing, that is why it says to start First Fruits "from the morrow of the Shabbath" meaning "the first day of the new Biblical week". The Omer-sheaf is to be given on the first day of the Biblical week, and this day is also the day to start the fifty day count to Shavuoth.

Looking at the following words:

BEGINNING

The Hebrew word for Beginning is "reysheeth"- Resh, Aleph, Shin, Yod, Tav (
tysar). It is from Strong's Concordance number 7225, and its definition

From the same as H7218; the first, in place, time, order or rank (specifically a firstfruit): - beginning, chief (-est), first (-fruits, part, time), principal thing.

from 7218 "roash" (
sar), and its definition

From an unused root apparently meaning to shake; the head (as most easily shaken), whether literally or figuratively (in many applications, of place, time, rank, etc.): - band, beginning, captain, chapiter, chief (-est place, man, things), company, end, X every [man], excellent, first, forefront, ([be-]) head, height, (on) high (-est part, [priest]), X lead, X poor, principal, ruler, sum, top.

This is basically the "beginning" of the harvests of the Biblical year, and 
hwhy
wanted the very first of the harvests to be given to Him at t

SHEAF

The Hebrew word for sheaf is "oh-meyr"- Ayin, Mem, Resh (
rme). It is from Strong's Concordance number 6016, and its definition

"From H6014; properly a heap, that is, a sheaf; also an omer, as a dry measure: - omer, sheaf".

from 6014 "ah-mahr" (
rme), and its definition

"A primitive root; properly apparently to heap; figuratively to chastise (as if piling blows); specifically (as denominative from H6016) to gather grain: - bind sheaves, make merchandise of".

According to thefreedictionary.com, an omer is equal to a dry weight of 3.7 quarts. So the first fruits sheaf of a harvest of this weight was to be given to 
hwhy.

Looking at this scripture in the book of Deuteronomy

Deuteronomy 16:9

Deu 16:9 Seven weeks you shall number for yourself: from the beginning of the sickle on the risen grain, you shall begin to number seven weeks.

Based on this scripture verese, while the barley begins to be harvested on the day of First Fruits, the male is to bring the first fruits of the Omer-Sheaf to the Priest at the Tabernacle/Temple in Jerusalem, or wherever the Tabernacle was located in the land before the Temple was built.


The Omer-sheaf is only applied on the first Biblical day of the new Biblical week. The omer-sheaf is not given day by day for forty nine days until Shavuoth which the males of Israel have to go to Israel for the High Holy Day Harvest Feast Days of 
hwhy, as noted in the Torah portion of Mishpatim, in the book of Exodus

Exodus 23:14

Exo 23:14 Three times you will feast to Me in the year. 15 You will keep 
ta the Feast of the Unleavened Bread: seven days you will eat unleavened bread as which I commanded you to the appointed time of the month of the Aviv; for in him, you came out from Egypt: and they shall not see My face empty: 16 And the Feast of the Harvest, the firstfruits of your labors, which you have sown in the field: and the Feast of the Ingathering in the going out of the year in your gathering ta-your work from the field. 17 Three times in the year all your males shall appear to the Face of the Adon hwhy.

 If the males had to do the omer-sheaf to 
hwhy at Jerusalem at the Tabernacle/Temple, they would have to stay in Jerusalem for forty nine days to keep giving Him an omer-sheaf of barley to the Tabernacle/Temple of hwhy everyday including the fiftieth day of Shavuoth, the Feast of the Harvest. That is not what hwhy purposed. After the first day of the males giving the omer-sheaf, they were to count from the second to the forty ninth day by itself until Shavuoth, and this is what we are to do as well.

Indirectly related, in the book of Ruth roasted grain is mentioned, and it occurred during this time of First Fruits

Ruth 2:14

Rut 2:14 And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her roasted grain, and she did eat, and was sufficed, and left.


Based in this Ruth passage, Boaz was leaving to Jerusalem as required for the Feast of Unleavened Bread earlier in that day, for seven days, and to provide his Omer-sheaf to the priests in Jerusalem for First Fruits, so by supper time, Ruth could eat the roasted grain as commanded by 
hwhy.



FIRSTFRUITS IN THE BRITH KHADASHAH

Yeshua fulfilled this day when He resurrected from the tomb after being buried in it for three days and three nights in part of His fulfillment of the spring High Holy Days, as it is noted in the Gospel of Matthew

Matthew 12:38-40

Mat 12:38 Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from Thee. 39 But He answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: 40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of Man be three days and three nights in the heart of the earth.


This is the account of Yeshua and the Firstfruits

THE GOSPEL ACCOUNTS OF FIRST FRUITS:

THE GOSPEL OF JOHN

This is the account of Yeshua and the Firstfruits starting with the Gospel of John

John 20:1-24

Joh 20:1 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. 2 Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Yeshua loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid Him. 3 Peter therefore went forth, and that other disciple, and came to the sepulchre. 4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. 5 And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, 7 And the napkin, that was about His head, not lying with the linen clothes, but wrapped together in a place by itself. 8 Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. 9 For as yet they knew not the scripture, that He must rise again from the dead. 10 Then the disciples went away again unto their own home. 11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, 12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the Body of Yeshua had lain. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid Him. 14 And when she had thus said, she turned herself back, and saw Yeshua standing, and knew not that it was Yeshua. 15 Yeshua saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing Him to be the gardener, saith unto Him, Sir, if Thou have borne Him hence, tell me where Thou hast laid Him, and I will take Him away. 16 Yeshua saith unto her, Mary. She turned herself, and saith unto Him, Rabboni; which is to say, Master. 17 Yeshua saith unto her, Touch Me not; for I am not yet ascended to My Father: but go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My Elohim, and your Elohim. 18 Mary Magdalene came and told the disciples that she had seen the Lord, and that He had spoken these things unto her. 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 Yeshua and stood in the midst, and saith unto them, Peace be unto you. 20 And when He had so said, He shewed unto them His Hands and His Side. Then were the disciples glad, when they saw the Lord. 21 Then said Yeshua to them again, Peace be unto you: as My Father hath sent Me, even so send I you. 22 And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Spirit: 23 Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. 24 But Thomas, one of the twelve, called Didymus, was not with them when Yeshua came.


Not only was Yeshua resurrected on Firstfruits, but at that same night, He revealed Himself to His disciples.

 Notice it says in verse one that Mary came "while it was yet dark". This means that it was the beginning of the new Biblcial day and the new Biblical week, because in the Biblical calendar, the new day starts at sunset (based in Genesis 1:5).



THE GOSEPEL OF MATTHEW

This is Matthew's Gospel account of resurrection:

Matthew 28:1

Mat 28:1 In the end of the Shabbath, as it began to dawn toward the first day of the week, came Mary Madgelene and the other Mary to see the sepulchre.



I will tackle the word "dawn", and find out why it is used, because the new biblical day starts at sunset, meaning the light is disappearing. Why is it saying it is becoming light?

Looking at this definition using the Westcott-Hort Greek New Testament

Looking at the word DAWN

The Greek word for dawn is "epee-phohs-koh" (epifwskw). It is from Strong's Concordance number 2020, and its definition

A form of G2017; to begin to grow light: - begin to dawn, X draw on.

from 2017 "epee-phow-oh" (
epifauw), and its definition

A form of G2014; to illuminate (figuratively): - give light.


from 2014 "epee-phah-eenoh" (
epifainw), and its definition

From G1909 and G5316; to shine upon, that is, become (literally) visible or (figuratively) known: - appear, give light.

Epi

from 1909 "epee" (
epi), and its definition

A primary preposition properly meaning superimposition (of time, place, order, etc.), as a relation of distribution [with the genitive case], that is, over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.: - about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, [where-]) fore, in (a place, as much as, the time of, -to), (because) of, (up-) on (behalf of) over, (by, for) the space of, through (-out), (un-) to (-ward), with. In compounds it retains essentially the same import, at, upon, etc. (literally or figuratively).

Phaino

from 5316 "pha-eenoh" (
fainw), and its definition

Prolongation for the base of G5457; to lighten (shine), that is, show (transitive or intransitive, literal or figurative): - appear, seem, be seen, shine, X think.

from 5457 "fohce" (
foj), and its definition

From an obsoleteφάω phaō (to shine or make manifest, especially by rays; compare G5316 and G5346); luminousness (in the widest application, natural or artificial, abstract or concrete, literal or figurative): - fire, light.

This Greek word is where we get our modern English word "face". This would be the Hebrew equivalent word "pah-nah".

The latter half of the word would be better defined as a "figurative abstract term" in the act of manifestation. The English translators defined it at the light of the sun, but it is an abrstract term for the "approaching" of something. In its Biblical timeline of the appointed times, that would be the "dawning" of the new Biblical day which starts or has occurred at sunset, and in this case the new Biblical week.
Strong was partial in defining the definition of this Greek word, and now it has been impartialized to reveal its true definition.

This is how the verse should be translated from the Greek in verse two:

Matthew 28:2 After the Shabbath, dawning toward the first of the Shabbaths [the fourth day of Unleavened Bread at night], came Maria the Magdelene and another Maria to inspect the tomb.

In other words, it was leaving the regular weekly Shabbath, and now it's starting the first of the seven weeks of Shabbaths with the first day of the Omer-Sheaf offering to 
hwhy and the counting of the fifty days leading up to Shavuoth as well as the next high shabbath on the seventh day of Unleavened Bread.



THE GOSPEL OF MARK

Looking at Mark's Gospel Account:

Mark 16:1-2

Mar 16:1 And when the Shabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. 2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

This is conflicting with the proper Gospel account for the Biblical new day at sunset. According to Jim Staley of Passion for Truth Ministries, verse one was relating to the "High Shabbath" of the first day of the Biblical Feast of Unleavened Bread where there is no service work as noted in the Torah portion of Emor, in the book of Leviticus

Leviticus 23:6-7

Lev 23:
6 And in the fifteenth day of this month, is the Feast of the Unleavened Bread to hwhy: seven days of unleavened bread you shall eat. 7 In the first day shall be to you a Holy Convocation: any work of service you shall not do.

This would have been on Thursday night and Friday daytime, which would have been the second day of the Biblical Feast of Unleavened Bread that the two Marys and Salome bought the sweet spices. In other words, there was a "time gap" between the end of verse one and the beginning of verse two in Mark's account. In verse two, there is a conflict of the time of their visitation of the tomb as showing them coming "in the morning".

Looking at the word MORNING

The Greek word for morning is "pro-ee" (prwi). It is from Strong's Concordance number 4404, and its definition

Adverb from G4253; at dawn; by implication the day break watch: - early (in the morning), (in the) morning.

from 4253 "proh" (pro), and its definition

A primary preposition; “fore”, that is, in front of, prior (figuratively superior) to. In compounds it retains the same significations: - above, ago, before, or ever. In compounds it retains the same significations.

In my humble opinion, Strong had a presumption that this term meant the dawn of the daytime or early in the daytime, but this could also mean the dawn of the "Biblical new day" or early in the Biblical new day, which is at sunset.

Also in verse two, the word "day" is in italics meaning that it is not part of the context compared to the other texts.

Another word I want to look in verse two is the word week.

Looking at the word WEEK

The Greek word for week is "sabbatohn" (sabbaton). It is from Strong's Concordance number 4521, and its definition

Of Hebrew origin [H7676]; the Sabbath (that is, Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension a se'nnight, that is, the interval between two Sabbaths; likewise the plural in all the above applications: - sabbath (day), week.

Jim Staley also noted that he was told by a Greek scholar that the Greek word "sabbaton" could mean the singular Shabbath "or" Shabbaths plural. In my opinion, this is the plural form of the Shabbath relating to the first of the seven weeks to Shavuoth/Pentecost.


This is more proper transliterated version:

Mark 16:1 And by the end of Shabbath [the High Shabbath of the first of Unleavened Bread and starting the second day], she, Maria the Magdalene, and Maria, the one of Jacob and Salome, purchased spices to go and anoint Him. 2 And very early [at night of the fourth day of Unleavened Bread] she is the first of her Shabbaths, going to the tomb at the rising of the sun,

This is a lot better, but it still does not sound right. Looking at a couple of key words, "rising" and "sun".

Looking at the following words:

RISING


The Greek word for rising is "anatello" (anatello). It is from Strong's Concordance number 393, and its definition

From G303 and the base of G5056; to (cause to) arise: - (a-, make to) rise, at the rising of, spring (up), be up.

ana

from 303 "anah" (
ana), and its definition

A primary preposition and adverb; properly up; but (by extension) used (distributively) severally, or (locally) at (etc.): - and, apiece, by, each, every (man), in, through. In compounds (as a prefix) it often means (by implication) repetition, intensity, reversal, etc.

tello

from 5056 "telos" (
teloj), and its definition

From a primary word τέλλω tellō (to set out for a definite point or goal); properly the point aimed at as a limit, that is, (by implication) the conclusion of an act or state (termination [literally, figuratively or indefinitely], result [immediate, ultimate or prophetic], purpose); specifically an impost or levy (as paid): - + continual, custom, end (-ing), finally, uttermost.

This clears it enough that it does mean "rising".


SUN

The Greek word for sun is "helios" (
vlioj). It is from Strong's Concordance number 2246, and its definition

From ἕλη helē (a ray; perhaps akin to the alternate of G138); the sun; by implication light: - + east, sun.

This Greek word could be where we get our modern English word "helium".

In my opinion, the problem Strong noted in the definition was that he was partial by only signifying the ray of light as the "sun", but it could also define it as the light of the "moon". The implication of the luminary of the moon is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 1:14-19

Gen 1:14 And Elohim said, Be luminaries in the firmament of the heavens for the division between the day and between the night, and be for signs and for appointed times and for days and years. 15 And be for luminaries in the firmament of the heavens for the lighting upon the earth. And became so. 16 And Elohim made ta-the two great luminariesta-the great luminary for with ruling the day and ta-the small luminary for with ruling the night, and ta the stars. 17 And Elohim set them in the firmament of the heavens for the lighting upon the earth. 18 And for ruling among the day and among the night and for the separation between the light and between the darkness, and Elohim saw for goodness. 19 And became evening, and became morning: Fourth day.

The small luminary is the moon.

In other words, the translators didn't define these Greek words correct. This should have been translated to implicate the "rising of the moon", implicating that in Mark's text, it was referring to the "nightime" when the moon was beginning to rise, putting this time frame's account to be between 2 1/2 to 3 1/2 hourse after "sunset" when the "moon" started to rise on the eighteenth day of the month of Aviv/Nissan, which was the fourth day of the Biblical Feast of Unleavened Bread.

Looking at the interpretation differently, this is what this Gospel passage should really say:

Mark 16:1 And by the end of Shabbath [the High Shabbath of the first of Unleavened Bread and starting the second day], she, Maria the Magdalene, and Maria, the one of Jacob and Salome, purchased spices to go and anoint Him. 2 And very early [at night of the fourth day of Unleavened Bread] she is the first of her Shabbaths, going to the tomb at the rising of the moon,

Now the sentence is more sound and in harmony with the true Biblical timeline, and it fits with the Biblical new day starting at sunset.



THE GOSPEL OF LUKE

Looking at Luke's Gospel account:

Luke 24:1

Luk 24:1 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.

This Gospel account is now in conflict with the other three corrected Gospel accounts. The key parts of this passage that needs to be researched is "week" and the phrase "very early in the morning".

Looking at the following words:

WEEK

The Greek word for week is "sabbatohn" (sabbaton). It is from Strong's Concordance number 4521.

This is the same Greek word as noted in Mark's Gospel account, and it means "Shabbath" singular or Shabbaths" plural, or "week" or "weeks". In the context of the time line, it means the first of the seven Shabbaths of the fifty day count of Shavuoth/Pentecost. It should be harmonius as the Gospel of Mark's account, and it should be "Shabbaths".


VERY


The Greek word for early is "bathoos" (baquj). It is from Strong's Concordance number 901, and its defintion

From the base of G939; profound (as going down), literally or figuratively: - deep, very early.

from 939 "bahs-ees" (
basij), and its definition

From βαίνω bainō (to walk); a pace (“base”), that is, (by implication) the foot: - foot.


This root Greek word is where we get our modern English word "base" or "basis".

This shows us that the word "very" is correct, as in "very early".


EARLY/MORNING

The Greek word for early is "ohr-throhs" (orqroj). It is from Strong's Concordance number 3722, and its defintion

From the same as G3735; dawn (as sun rise, rising of light); by extension morn: - early in the morning.

from 3735 "ohrohs" (
oroj), and its definition

Probably a from an obsolete word ὄρω orō (to rise or “rear”; perhaps akin to G142; compare G3733); a mountain (as lifting itself above the plain): - hill, mount (-ain).


from 142 "ah-ee-roh" (airw), and its definition

A primary verb; to lift; by implication to take up or away; figuratively to raise (the voice), keep in suspense (the mind); specifically to sail away (that is, weigh anchor); by Hebraism (compare [H5375]) to expiate sin: - away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).


In other words, the translators did not interpret this Greek word correctly either, and Strong was partial to this definition. It should have been interpreted as "rising", but for Strong's purpose it could be either the rising of the sun "or" the rising of the "moon". In this Biblical time line context, it would be emphasizing the beginning the new Biblical day which was at "night", meaning that the "item" that would be rising is the "moon" which also started the first Biblical week of the seven complete Shabbaths of the fifty day count to Shavuoth/Pentecost.


Putting the words together, we get a different interpretation from the Greek. Translating this verse from the Greek, this is what we get.

Luke 24:1 Now of the one (the first) of the Shabbaths, very early of the rising [of the moon] coming upon the tomb, bringing spices that they had prepared, and someone with them.

All four Gospels are now in harmony with the same time line of the event, which is that this event occurred after the regular Shabbath, after sunset in the new Biblical day. The translators as well as Strong's udnerstanding the definitions really messed up the interpretations and translations of these verses in each of the four Gospel accounts of the tomb scene.

Based on the Torah about First Fruits mentioned in Leviticus above, that is why Yeshua was resurrected on Saturday night, on the first day of the new week of First Fruits during the Feast of Unleavened Bread, specifically on the fourth day of the eighteenth day of Aviv/Nissan.

Also, if Yeshua was resurrected on a night after the Feast of Unleavened Bread was over, He would not be called the Unleavened Bread whom in Him has no sin, partly spoken by the Apostle John

1 John 3:5 And ye know that he was manifested to take away our sins; and in him is no sin.

Yeshua had to be resurrected on First Fruits during the period of the seven days of the Feast of Unleavened Bread. In 2015, there are some brethren who were saying that First Fruits started the day after Unleavened Bread was over. That day is the wrong day to start First Fruits and the first count of the fifty day count of Shavuoth/Pentecost. It has to be during the seven days of the Feast of Unleavened Bread.



WHERE WAS YESHUA BURIED?

As I noted in my information of Passover/Unleavened Bread at the Holidays and Holy Days section of my website, Yeshua was crucified at the Mount of Olives looking East at the Entrance to the Temple. Regarding Yeshua's burial location, it has been commonly practiced that the traditional location of the tomb is in the Northern part of Jerusalem which is called the Garden Tomb. This is a map of Jerusalem showing the location of the traditional Garden Tomb located in the North side outside the walls of Jerusalem

Traditional Garden Tomb


This is a sketch of the Garden Tomb area

Garden Tomb


The traditional Garden Tomb

Traditional Garden Tomb


But this is what it says in the Gospel of John

John 19:38-42

John 19:38 And after this Joseph of Arimathaea, being a disciple of Yeshua, but secretly for fear of the Jews, besought Pilate that he might take away the Body of Yeshua: and Pilate gave him leave. He came therefore, and took the Body of Yeshua. 39 And there came also Nicodemus, which at the first came to Yeshua by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. 40 Then took they the Body of Yeshua, and wound It in linen clothes with the spices, as the manner of the Jews is to bury. 41 Now in the place where He was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. 42 There laid they Yeshua therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.


The key point of this scripture is this phrase in verse forty-one where it says

41 Now in the place where He was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.

It says "in the place where He was crucified". In other words, Joseph of Aramea's tomb was located in the garden "at the same location area" where Yeshua was crucified which was at "the Mount of Olives", and not the traditional garden tomb located in the Northern side outside of the city walls where the traditional Garden Tomb is located.

Looking at the word SEPULCHRE

The Greek word for sepulchre is "m'nay-mee'-on" (mnhmeion). It is from Strong's Concordance number 3419, and its definition

From G3420; remembrance, that is, cenotaph (place of interment): - grave, sepulchre, tomb.

from 3420 "mnay'-may" (
mnhmh), and its definition

From G3403; memory: - remembrance.


from 3403 "meem-nesko" (
mimnhskw), and its definition

A prolonged form of G3415 (from which some of the tenses are borrowed); to remind, that is, (middle voice) to recall to mind: - be mindful, remember.


from 3415 "m'nah-oh-mah-hee" (
mnaomai), and its definition

Middle voice of a derivative of G3306 or perhaps of the base of G3145 (through the idea of fixture in the mind or of mental grasp); to bear in mind, that is, recollect; by implication to reward or punish: - be mindful, remember, come (have) in remembrance. Compare G3403.

There is more of these Greek word relations, but looking at the definition, this is a place of remembrance. This would be the Hebrew equivalent "zeekaron" meaning "a memorial".



The next question is: "Was this tomb a superstructure building, or something carved out from the land"? The answer is found in the Gospel of Matthew

Matthew 27:57-61

Mat 27:57 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Yeshua's disciple: 58 He went to Pilate, and begged the Body of Yeshua. Then Pilate commanded the Body to be delivered. 59 And when Joseph had taken the Body, He wrapped It in a clean linen cloth, 60 And laid It in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. 61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

The tomb was chiseled from the rocks in the garden by Joseph of Arimathea himself, and a stone was used to cover the entrance.

Looking at the following words:

ROCK


The Greek word for rock in this text is "petra" (petra). It is from Strong's concordance number 4073.


STONE
The Greek word for stone is "lithos" (lifoj). It is from Strong's concordance 3037.


ROLLED

The Greek word for rolled is "pros-koleo" (proskuliw). It is from Strong's concordance number 4351 (4314 "pros" (
proj) + 2397 "kulioo" (kuliow)) meaning "to roll towards".

The location where Yeshua's body was buried was at the same location of His crucifixion. This would give us an idea where He was crucified, and it's also located in the Gospel of Matthew

Matthew 27:33-54

Mat 27:33 And when they were come unto a place called Golgotha, that is to say, a Place of a Skull, 34 They gave Him vinegar to drink mingled with gall: and when He had tasted thereof, He would not drink. 35 And they crucified Him, and parted His garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted My garments among them, and upon My vesture did they cast lots. 36 And sitting down they watched Him there; 37 And set up over His head his accusation written, THIS IS YESHUA THE KING OF THE JEWS. 38 Then were there two thieves crucified with Him, one on the right hand, and another on the left. 39 And they that passed by reviled Him, wagging their heads, 40 And saying, Thou that destroyest the Temple, and buildest it in three days, save Thyself. If Thou be the Son of 
hwhy, come down from the cross. 41 Likewise also the Chief Priests mocking Him, with the Scribes and Elders, said, 42 He saved others; Himself He cannot save. If He be the King of Israel, let Him now come down from the cross, and we will believe Him. 43 He trusted in hwhy; let Him deliver Him now, if He will have Him: for He said, I am the Son of hwhy. 44 The thieves also, which were crucified with Him, cast the same in His teeth. 45 Now from the sixth hour there was darkness over all the land unto the ninth hour. 46 And about the ninth hour Yeshua cried with a loud voice, saying, Eli, Eli, Lama sabachthani? that is to say, My El, my El, why hast Thou forsaken Me? 47 Some of them that stood there, when they heard that, said, This Man calleth for Elias. 48 And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave Him to drink. 49 The rest said, Let be, let us see whether Elias will come to save Him. 50 Yeshua, when He had cried again with a loud voice, yielded up the Spirit. 51 And, behold, the Veil of the Temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52 And the graves were opened; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went into the Holy City, and appeared unto many. 54 Now when the centurion, and they that were with him, watching Yeshua, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of hwhy.

Matthew was there when this happened, otherwise he would have not documented this, but in one verse, he gave an account to those who witnessed these events

54 Now when the centurion, and they that were with him, watching Yeshua, saw the earthquake, and those things that were done...


The only figure that was mentioned in specific was the centurion, but there were others that witnessed it as well. The key part of a witnessing event is in verse fifty-one:

51 And, behold, the Veil of the Temple was rent in twain from the top to the bottom...

Where was the veil of the temple located? It was located at the Eastern side of the Temple. It has been established in scripture that it was on the Eastern side. This means that the only place where Yeshua would have been crucified is East of the Temple Entrance, outside the city. There is an area high enough to see the Temple entrance, and it's located at the Mount of Olives, near the Garden of Gethsemane

Mount Of Olives


This image shows the approximation of Yeshua's crucifixion

Mount Of Olives


This is a picture of a view of the Mount of Olives taken from the Temple Mount in 1885

Mount Of Olives

This is the dialogue regarding this picure

"Jerusalem. Mt. Of Olives and The Garden of Gethsemane, Photograph ca. 1885. Jardin de Gethsemane, vue Generale. --The Garden of Gethsemane, c. 1885 by H. ARNOUX.... Showing a view looking from the temple mount of Jerusalem towards Mount of Olives. In the center, the Garden of Gethsemane surrounded by a stone fence and Kidron Valley at the bottom. Bottom left, is the Tomb of the Virgin Mary. The road in the center of the picture leads from Jerusalem to the Dead Sea. To the right are three tents, which belonged to the builders building the Church of Mary Magdalene."


This picture was taken in 1895

Mount Of Olives


Notice the big buildings on the right side and the big tower figure on the top of hill that was not there in 1885. Also there are buildings around the top of both paths that were also not there.


This picture was taken
around 1899

Mount Of Olives


A new building was erected in the middle left side, next to the enclosed garden that was not there in 1895.


This is a picture of the Temple Mount looking from the Mount of Olives taken in 1898

Temple Mount



The next question is: "What does Golgatha mean"? In Matthew 27:1, it says that it means "a place of a skull". The question that everyone should be asking is "What skull existed there"?

Perry Stone of Voice Of Evangelism Ministries in his TV program "Manna-Fest" said in one of his teachings while in Jerusalem brought up this question, and he said that it was sourced the book of the prophet Samuel

1 Samuel 17:52-54

1Sa 17:52 And the men of Israel and of Judah arose, and shouted, and pursued
ta-the P'lishtim, until thou come to the valley, and unto the gates of Ekron. And the wounded of the P'lishtim fell by the way to Shaaraim, and unto Gath, and unto Ekron. 53 And the sons of Israel returned from chasing after the P'lishtim, and they spoiled ta-their camps. 54 And David took ta-the head of the P'lishtite, and brought it to Jerusalem; and put ta-his vessels in his tent.

Perry Stone noted that David brought the Philistine's head to Jerusalem. So who's head was it that David brought? The key is the sword that belongs to the owner whose head David brought, and the answer can be found also in the book of the prophet Samuel

1 Samuel 21:8-9

1Sa 21:8 And David said unto Ahimelech, And is there not here under thine hand a spear or a sword? for nor my sword and nor my vessels I have taken in my hand, because the king's matter is of haste. 9 And the priest said, The sword of Goliath the P'lishtite, whom thou slewest in the valley of the Elah, behold, she is wrapped in a cloth behind the ephod: if thou wilt take for yourself, take: for there is no other save in this. And David said, There is none like her; give her to me.


The answer is the head that David brought to Jerusalem was "Goliath of Gath" whom he cut off with Goliath's own sword as noted also in the book of the prophet Samuel

1 Samuel 17:50-51

1Sa 17:50 So David prevailed from
ta-the P'lishtite by a sling and by a stone, and smote the P'lishtite, and slew him; and a sword was not in David's hand. 51 And David ran, and stood to the P'lishtite, and took ta-his sword, and drew from her sheath, and slew, and cut off ta-his head by her....

Golgatha is named after the place where Goliath of Gath's skull is buried. Thank you Perry Stone.

Perry Stone also noted when Yeshua was crucified at the Mount of Olives, he was crucified above the area where Goliath's skull is buried.

Rico Cortes of Wisdom in Torah Ministries noted that Yeshua did not die in the Northern area of Jerusalem.

So it is very clear that based on scripture accounts and sources Yeshua was crucified on the Mount of Olives, "East" of Jerusalem and not North of Jerusalem.

Going back to the question: "Where was Yeshua buried"? Based on Matthew 27:51, 54, it is clear that the tomb was not located at the Northern part of Jerusalem, but East on the Mount of Olives.

Going back to the Gosepl account of John 19:41

41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.

 This means that the place where Yeshua was buried was in the Garden, which is "the Garden of Gethsemane".

Now that this is solved, the next question is "Where is the tomb located around Gethsemane"? One possible location could be the Garden of Gethsemane Cave located at the Garden of Gethsemane around the Kidron Brook.

According to a page on the WayneStiles website titled "The Garden of Gethsemane - Still a Place of Prayer & Weeping" This is what part of this article says

"The Byzantines believed this grotto represented the place where Jesus left eight of His disciples while He took three others to pray a short distance away".


This is the location of the Grotto at the Garden

Grotto Of Gethsemane


This is what it looks like inside

Garden Of Gethsemane Cave


When one comes out of the cave, one would see the old olive trees located at the Garden of Olives

Garden Of Olives

According to the Stadium Biblicum Fransicanum website from Jerusalem under the topic "Kidron Valley: St. Stephen, Tomb of the Virgin, Gethsemane - March 22, 2004", part of this article states

"We come out of the Grotto and proceed towards the south and we find the Garden of Olives. Pilgrims from the 16th cent. onwards refer to these olive trees as already "very ancient"".

You can find the website at this link:

http://198.62.75.1/www1/ofm/sbf/escurs/Ger/12escursEn.html

They have other pictures and information at this web page.

One more question would be "Is there a tomb around the top of Mount Olives around the Garden of Gethsemane area"? I don't know the answer to that at this time, and I don't have connections to find that answer out. But it's possible and probable that it is up there near the top area where the olive trees are located. If anyone does know, let me know, and I will give the credit to whom it is due. But guaranteed, Yeshua was buried East of Jerusalem and was resurrected somewhere on, or around the Mount of Olives.



THE THREE DAYS

Looking at the account of the Yeshua's time line of His days buried in the earth, in the Gospels of Matthew and John

Mattew 12:39-40

Mat 12:39 But He answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: 40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of Man be three days and three nights in the heart of the earth.


John 2:19

Joh 2:19 Yeshua answered and said unto them, Destroy this Temple, and in three days I will raise it up.


As I taught in the information of the Biblical teaching of First Fruits, Mark Biltz of El Shaddai Ministries noted this.
I give Mark Biltz of credit for the fomat of this chart. Looking at the various years the day of Passover fell

Passover Dates
 
Mark Biltz states that there is no mention in the scriptures of a specific date when First Fruits starts, and no where in the scriptures when the fiftieth day of Shavuoth occurs. According to Mark, the Religious Jews always have the first count of the fifty days on Aviv 15 or 16, in order for the fifty days for the Shavuoth date to be Sivan 6. Mark says that the scriptures do not give a specific Biblical date for the First Fruits to start, because the annual calendar date of Passover varies from year to year. That is why, paraphrasing, it says to start First Fruits "from the morrow of the Shabbath" meaning "the first day of the new Biblical week". The Omer-sheaf is to be given on the first day of the Biblical week, and this day is also the day to start the fifty day count.

Regarding the three day issue,
Jim Staley of Passion for Truth Ministries noted in his teaching series "God's Prophetic Calendar" noted that a day is not an "inclusive reasoning" of how long a day is, because there are those who say that the first day started when Yeshua was buried on Friday afternoon and that counted as a day given that after the darkened sun gave its light again counting it as a day. Jim though stated this scripture in the Gospel of John

John 11:9

Joh 11:9 Yeshua answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.

This Friday deal of a couple of hours before sunset is proven false based on what Yeshua said. In other words, part of the twenty four hour full day would have to include "twelve hours of the daytime" to make it count as a whole day. When Yeshua said that He was to be "three days and three nights" in the heart of the earth as noted earlier, they included the three "twelve hour daytime periods" for this prophecy to be fulfilled. Thank you Jim.

Giving credit to Mark Biltz also for most of the ideas of the artistic graphics on this next chart, it shows the time line of the three days of Yeshua being buried in the earth for three days and three nights before He was resurrected on the day of First Fruits Saturday night. We need to make note that the Biblical new day starts at sundown, and not at midnight

Time Line




Looking at the account in the book of the Acts

Acts 1:1-12

Acts 1:1 The former treatise have I made, O Theophilus, of all that Yeshua began both to do and teach, 2 Until the day in which He was taken up, after that He through the Holy Spirit
had given commandments unto the apostles whom He had chosen: 3 To whom also He shewed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the Kingdom of 
hwhy: 4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith He, ye have heard of Me. 5 For John truly baptized with water; but ye shall be baptized with the Holy Spirit not many days hence. 6 When they therefore were come together, they asked of Him, saying, Lord, wilt Thou at this time restore again the Kingdom to Israel? 7 And He said unto them, It is not for you to know the times or the Appointed Times, which the Father hath put in His own Power. 8 But ye shall receive power, after that the Holy Spirit is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. 9 And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight. 10 And while they looked stedfastly toward the heavens as He went up, behold, two men stood by them in white apparel; 11 Which also said, Ye men of Galilee, why stand ye gazing up into the heavens? this same Yeshua, which is taken up from you into the heavens, shall so come in like manner as ye have seen Him go into the heavens. 12 Then returned they unto Jerusalem from the mount called Olivet [Mount of Olives], which is from Jerusalem a Shabbath day's journey.

Yeshua was resurrected at the Mount of Olives, He was risen to the heavens at the Mount of Olives, and as the angels said to the disciples that He will return to the Mount of Olives (in the end of days).



Ending with t
he apostle Paul noting Yeshua as the Firstfruits in his letter to the assembly in Corinth

1 Corinthians 15:20

1 Cor 15:20 But now is Messiah risen from the dead, and become the firstfruits of them that slept



This ends the information about the Biblical Spring High Holy Day of the Appointed Time of First Fruits.

HE IS RISEN!!!

First Fruits



For those who are interested, here are two versions of the same tune to play.

EASTER SONG

2nd Chapter of Acts (1974)

Glad (1988)

Right click the links and chose "Save Target As"


This marks the first day of the fifty day count, and only forty nine days left to Shavuoth.








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DISCLAIMER

The views and opinions expressed, from these different formats of teachings below, are solely those of the personnel and do not necessarily reflect the views or opinions of The Aleph-Tav Project.


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VIDEO TEACHINGS



EDDIE CHUMNEY
Hebraic Heritage Ministries, Int'l


The Feast of Firstfruits

Eddie Chumney




ZOLA LEVITT
(December 13, 1938-April 19, 2006)


HOLY DAYS OF OUR LORD:

First Fruits

Zola Levitt



JIM STALEY

Feast of First Fruits (2013)

Jim Staley

Feast of First Fruits (2012)

Jim Staley







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AUDIO TEACHINGS



EDDIE CHUMNEY

UNDERSTANDING THE BIBLICAL FESTIVALS VOL.. 3


The Festival Of First Fruits








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AUDIO MUSIC


For those who are interested, here are two versions of the same tune to play.


2ND CHAPTER OF ACTS


Easter Song (1974)



GLAD


Easter Song (1988)

Right click the links and chose "Save Target As"



STEVE McCONNELL


HAMOEDIM (1998)

First Fruits




This also marks the first day of the Omer count to Shavuoth.







I hope this information was a benefit to all of you.



Any questions or comments can be written to
the.aleph-tav.project@msn.com




SHALOM



K'vod LaiYHWH




















































































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