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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 (Burnt) Offering to hwhy.
13 And his Food (Grain) Offering shall be of two tenths
of flour
mixed in the
oil of a Fire Offering to hwhy of a pleasant scent: and her
Drink Offering shall be 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 (Gift) 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 fifty
day count
can
occur on the first Biblical day of the Biblical week during any day
during 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 that is Day "dependent" on one of the seven
days of
the
Unleavened Bread in order for it to occur. 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.
Giving Mark Biltz of El
Shaddai Mininstries credit for the fomat of
this chart. Looking at the various years the day of Passover fell
Mark Biltz noted that there is no mention in the scriptures of a
specific date to when First Fruits starts, and no where in the
scriptures
does it say 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 was 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 "rey-sheeth"- 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 "rohsh" (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 the Tabernacle/Temple. 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 day of the fifty day count
which occurs 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,
which is
noted 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 tathe Feast of the Unleavened
Bread: seven days you shal 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 appear 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 shall all of 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
every day including the fiftieth day of Shavuoth, the Feast of the
Harvest of Shavuoth. 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, which 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 "eh-pee-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 "eh-pee-phow-oh" (epifauw),
and its definition
A
form of
G2014; to
illuminate (figuratively): - give light.
from 2014 "eh-pee-phah-ee-noh" (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 "eh-pee" (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 "phah-ee-noh" (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 "foh-ceh" (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 main Greek 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 is the beginning of 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 this Matthew 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 formerly of Passion for Truth Ministries,
verse one of Mark's passage was relating to the "High Shabbath" of the
first day of the
Biblical Feast of Unleavened Bread where there is no service work,
which is
noted in the book of Leviticus
Leviticus
23:6-7
Lev
23:6 And on
the
fifteenth day of this month is the Feast of the Unleavened
Bread to hwhy: seven days
of unleavened
bread you shall eat. 7 On the first
day shall be to you a Holy
Calling: you shall not
do any work of
service.
The first of Mark's passage would have occurred between Thursday night
and Friday afternoon, 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 of Mark's passage, 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 "proh-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 of Mark's passage, in the King James Version, the
word "day" is noted in italics, meaning that it is not part of the
context or in the Greek text as compared to the other texts.
Another word I want to look in verse two of Mark's passage is the word
week.
Looking
at the word WEEK The
Greek word for week is "sahb-bah-tohn" (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 formerly of Passion
for Truth Ministries 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 would be a more proper transliterated
version:
Mark 16:1
And by the end of Shabbath [the High Shabbath of the first day of
Unleavened Bread and starting the second day of Unleavened Bread], 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 translation of Mark's passage 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 "ah-nah-tehl-loh" (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 "ah-nah" (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 "teh-lohs" (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 "heh-lee-ohs" (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 shall be for signs, and for
appointed times, and
for days, and years, 15 and shall 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
luminaries: ta-the great
luminary to rule the day and ta-the small
luminary to
rule the night, and tathe stars.
17 And Elohim set
them in the firmament of the heavens for the lighting upon the earth.
18
And for ruling in the day and in the night and for the separation
between the light and between the darkness, and Elohim saw for
goodness.
19 And became
mixing period (evening), and became
breaking (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 "sahb-bah-tohn" (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 "bah-thoos" (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 "bah-sees" (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 "oh-rohs" (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 Luke's 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 in his epistle
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 was
the
wrong day to start First Fruits and the first count of the fifty day
count of Shavuoth/Pentecost. It occurred 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 at the north side outside of the walls
of
Jerusalem
This is a sketch of the Garden Tomb area
The 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 [a.k.a. Passover]; 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 locationarea" 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'-ohn" (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 "m'nay'-may" (mnhmh),
and its definition
From
G3403; memory:
-
remembrance.
from 3403 "meem-neh-sko" (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 roundish stone was used to cover the entrance.
Looking
at the following words:
ROCK
The
Greek word for rock in this text is "peh-trah" (petra). It is from
Strong's Concordance number 4073.
STONE The
Greek word for stone is "lee-thohs" (lifoj).
It is from Strong's Concordance 3037.
ROLLED
The
Greek word for rolled is "prohs-koh-lee-oh" (proskuliw). It is from
Strong's Concordance number 4351 (4314 "prohs" (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
This image shows the approximation of Yeshua's crucifixion
This is a picture of a view of the Mount of Olives taken from the
Temple Mount in 1885
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
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
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
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
This is what it looks like inside
When one comes out of the cave, one would see the old olive trees
located at the 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:
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
Mark Biltz noted 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 formerly 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 in common
Christianity 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 Staley though noted 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 issue 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 note that the Biblical new day starts at sundown, and not
at midnight
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 times.
Ending with the
apostle Paul noting Yeshua as the Firstfruits, which he noted 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!!!
This
marks the first day of the fifty day count, and only forty nine days
left to
Shavuoth.
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.