The Hours of the Sabbath

From Even to Even

Paul W Puckett

"God, through the Holy Spirit, is preparing to restore His church to the biblical principles
found in the Judaic contours of its formative years. The way it will happen is not by an
"outpouring" of the Holy Spirit alone but through a Word of God revival. Here is the
promise of God: "My doctrine shall drop as the rain, my speech shall distill as
the dew, as the small rain upon the tender herb, and as the showers upon
the grass: (Deut 32:2).
The latter rain will be a rain of truth. If the Church needs anything today, it needs the
following: ". . . the washing of water by the word." (Eph 5:25-26)
http://www.awarenessministry.org/whyknow.htm

Introduction
Sunrise or sunset; 12 hours or 24

Many winds of doctrine abound these days. The Word of God has undergone
much misunderstanding and misinterpretation through the centuries and it is
far from over, but it is getting close to the end. The doctrine of the 7th day
Sabbath has not escaped the shifting winds. Efforts have been made to
disprove many things about the 7th day Sabbath. First, the true 7th day
Sabbath of worship, which day it is, and according to which calendar. And
among the shifting winds of doctrine, the hours of keeping the Sabbath have
also come under fire. The purpose of this paper is not to discuss the day on
which the true Sabbath falls or which day to worship on. The focus of this
study is to determine and define the hours in which the Sabbath should be
kept, and when it should begin. It is to determine the true hours of Sabbath
observance, and whether it should be observed beginning at sunset (even) or
sunrise. Reckoning of the hours of the day took several forms around the time
of Christ, including sunset to sunset, even to even, sunrise to sunrise, sunrise
to sunset (Temple observances and rituals), and midnight to midnight
(Roman). Today, although sunset to sunset from Friday evening to Saturday
evening is the common practice, the 12 hour sunrise to sunset model has
surfaced as another model to be reckoned with.

There are, in actuality, two issues to be addressed in this discussion. One is

the meaning of day, and what the length of the day is, as it relates to the 24

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hour solar day. The other, and more important issue, is the hours of Sabbath
observance. Many articles and studies that are presented to argue the hours of
Sabbath observance, when examined closely, present supporting
documentation only for the meaning and scope of the day. The two have
nothing in common; they are separate issues. One issue is the day; the other is
the hours of the Sabbath observance.

Why are the hours for Sabbath observance important. God said, Remember the
Sabbath Day to keep it holy. And He has given instructions for keeping it. If
one is not observing the correct hours of the Sabbath, then what? Are we
properly honoring God in keeping His rest? Does it matter to God which hours
we keep, whether innocently or deliberately?

Let's say that a close friend tells you he has a dinner planned for you. He tells
you when to arrive for the festivities. You arrive at the time normally planned
for dinner; around 6-7 pm. No one is there. There is no sign that any activity is
going on. You talk to your friend the next day, and he wonders where you
were? You tell him you showed up at 6:30pm. He says, Oh, we had the meal at
7am. We wondered where you were?

It is very important to know when the correct "appointed times" are to meet
with God.

Note: It should be noted that this writer holds an evening-to-evening model of observance, in keeping
with the true Biblical calendar reckoned by the Lunar-Solar calendar of scripture. (from the evening at
the end of the 6th day to the evening at the end of the 7th day). Let it also be said that this paper is far
from perfect, as is the author. Both are a work in progress, continually being perfected by the one who is
altogether perfect.

Guidelines for Clarifying Interpretations

When attempting to define a word, the complete meaning of the word should be
presented. This is particularly true when a word can be used to define or support
more than one meaning or interpretation. Supporting references and
information must then be introduced to help determine the correct meaning.

If a word can be used to state an interpretation on either side of an issue, then

the meaning of the word alone is insufficient to make the determination, and
should be considered invalid. Supporting references are essential.

When other references are cited, including historical works, commentaries,

dictionaries, etc, the complete essential information, including alternate
meanings, must be included. Text proofing, or partial references, must not be

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used as a method to prove a point by omitting information related to the other
side of the argument.

Any attempt to define a time-structured word (day, hour, even, evening,

morning, etc.), and set time parameters based on word meaning alone is futile.
The wide ranging meanings of some words requires the use of supporting
documentation, as well as the context of the setting. The context of the setting
also includes not only the setting, but the writing habits of the writer and the
system of time discussed. What was the setting in which the context took place?
What vernacular was the writer in the habit of using and expressing?

Defining "Day" or "yom" in Scripture

".........the part of the day beginning at evening, until morning, and the part of the
day beginning at morning, until evening, were the first day." (paraphrased)

Determining the meaning of day as it relates to creation and the 7th day
In order to confirm the true and correct hours of observing the 7th day Sabbath,
one must first establish the accurate meaning of the "day" as it relates to the
days of creation and the Sabbath day. It must be determined whether a day as
defined at creation, or setting the hours of Sabbath, is in fact 12 hours or 24
hours.

Note that in the following references that "day" can mean either the daylight
portion of a 24 hours period or solar day, or it can mean the entire 24 hour day
or solar day. Defining "day" only by one meaning cannot be accurately done
without supporting documentation. Bolding has been used to indicate alternate
meanings.

(solar day - time for earth to make a complete rotation on its axis)

Hebrew word for "day" or "yom"

H3117 Strongs Concordance

yôm
yome
From an unused root meaning to be hot; a day (as the warm hours), whether
literally (from sunrise to sunset, or from one sunset to the next), or
figuratively (a space of time defined by an associated term), (often used
adverbially): - age, + always, + chronicles, continually (-ance), daily, ([birth-],

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each, to) day, (now a, two) days (agone), + elder, X end, + evening, + (for) ever (-
lasting, -more), X full, life, as (so) long as (. . . live), (even) now, + old, + outlived,
+ perpetually, presently, + remaineth, X required, season, X since, space, then,
(process of) time, + as at other times, + in trouble, weather, (as) when, (a, the,
within a) while (that), X whole (+ age), (full) year (-ly), + younger.

3117 yowm { yome} Strong's Enhanced Lexicon

from an unused root meaning to be hot; TWOT - 852; n m

AV - day 2008, time 64, chronicles + 1697 37, daily 32, ever 17, year 14, continually 10,
when 10, as 10, while 8, full 8 always 4, whole 4, alway 4, misc 44; 2274

GK - 3427 { } & 3428 { }

1) day, time, year

1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day’s journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow

H3117 Brown Driver Briggs Hebrew Lexicon

yôm
BDB Definition:
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day’s journey
1c) days, lifetime (plural)
1d) time, period (general)

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 1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
Part of Speech: noun masculine
A Related Word by BDB/Strong’s Number: from an unused root meaning to be
hot
Same Word by TWOT Number: 852

Hebrew Lexicon Online

1. day, time, year

a. day (as opposed to night)
b. day (24 hour period)
1. as defined by evening and morning in Genesis 1
2. as a division of time 1b
c. a working day, a day's journey
d. days, lifetime (pl.)
e. time, period (general)
f. year
g. temporal references
1. today
2. yesterday
3. tomorrow

H3117 Complete Word Study Dictionary

yôm: A masculine noun meaning day, time, year. This word stands as the most
basic conception of time in the Old Testament. It designates such wide-ranging
elements as the daylight hours from sunrise to sunset (Gen_1:5; 1Ki_19:4);
a literal twenty-four hour cycle (Deu_16:8; 2Ki_25:30); a generic span of
time (Gen_26:8; Num_20:15); a given point in time (Gen_2:17; Gen_47:29;
Eze_33:12). In the plural, the word may also mean the span of life (Psa_102:3
[4]) or a year (Lev_25:29; 1Sa_27:7). The prophets often infuse the word with
end-times meanings or connotations, using it in connection with a future period
of consequential events, such as the "day of the LORD" (Jer_46:10; Zec_14:1) or
simply, "that day" (Isa_19:23; Zec_14:20-21).

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 Greek word for "day" or "hemera"
G2250 Strongs Concordance

mera
hay-mer'-ah
Feminine (with G5610 implied) of a derivative of h mai (to sit; akin to
the base of G1476) meaning tame, that is, gentle; day, that is, (literally) the
time space between dawn and dark, or the whole 24 hours (but several
days were usually reckoned by the Jews as inclusive of the parts of both
extremes); figuratively a period (always defined more or less clearly by the
context): - age, + alway, (mid-) day (by day, [-ly]), + for ever, judgment, (day)
time, while, years.

G2250 Thayer's Greek Definitions

mera
Thayer Definition:
1) the day, used of the natural day, or the interval between sunrise and
sunset, as distinguished from and contrasted with the night
1a) in the daytime
1b) metaphorically, “the day” is regarded as the time for abstaining from
indulgence, vice, crime, because acts of the sort are perpetrated at night
and in darkness
2) of the civil day, or the space of twenty four hours (thus including the
night)
2a) Eastern usage of this term differs from our western usage. Any part of a
day is counted as a whole day, hence the expression “three days and three
nights” does not mean literally three whole days, but at least one whole
day plus part of two other days.
3) of the last day of this present age, the day Christ will return from heaven,
raise the dead, hold the final judgment, and perfect his kingdom
4) used of time in general, i.e. the days of his life.
Part of Speech: noun feminine
A Related Word by Thayer’s/Strong’s Number: from (with G5610 implied) of a
derivative of hemai (to sit, akin to the base of G1476) meaning tame, i.e. gentle
Citing in TDNT: 2:943, 309

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G2250 The Complete Word Study Dictionary

méra; gen. méras, fem. noun. Day, daytime, occasion, time.

(I) Day.
(A) Particularly the time from one sunrise or sunset to another, equal to
nuchthemeron (G3574), a day and a night, a full twenty-four hour day or
only a part of it.
(B) Day, daylight, from sunrise to sunset, e.g., in antithesis with núx
(G3571), night. In the gen., by day and by night
(III) A day in the Eastern way of thinking may be all or any part of a
twenty- four-hour period (nuchth merón [G3574], a unit consisting of a
night and a day). Therefore, the three days and three nights of Mat_12:40 in
which Jesus was in the grave should be considered as either the part or the
whole of a twenty-four-hour period, i.e., Friday (being part of the first day /
night), all of Saturday (being the second day / night), and part of Sunday (being
the third day / night).

Day in the Old Testament

"Therefore, by using a most unusual grammatical construction, Genesis 1 is
defining what a day is. This is especially needed in this verse, since “day” is
used in two senses in this one verse. Its first appearance means the time
during a daily cycle that is illuminated by daylight (as opposed to
night). The second used means something different, a time period
that encompasses both the time of daylight and the time of
darkness."

"It would appear as if the text is very carefully crafted so an alert reader
cannot read it as “the first day”. Instead, by omission of the article it must be
read as “one day”, thereby defining a day as something akin to a
twenty-four hour solar period with light and darkness and
transitions between day and night, even though there is no sun until
the fourth day. This would explain the lack of definite articles on the second
through fifth days. Another evening and morning constituted “a” (not “the”)
second day. Another evening and morning made a third day, and so forth. On
the sixth day, the article finally appears. But even here, the grammar is
strange, since there is no article on as would be expected. This would
indicate that the sixth day was a regular solar day, but that it was also the
culminating day of creation. Likewise, the seventh day is referred to as
(Gen 2:3), with lack of an article on . This, also, the author is

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 implying, was a regular solar day. Yet it was a special day, because
God had finished his work of creation." http://creation.com/the-
numbering-pattern-of-genesis

"The grammatical interpretation of Scripture is primary to an accurate

understanding of Scripture. These facts are significant exegetical
indicators of the time aspect manifested in creation. They point
unquestionably to creation in six, consecutive 24-hour
days."http://www.biblebb.com/files/MAC/GCCCREA.TXT

"The days of creation should be accepted as literal, 24-hour

periods because whenever the Hebrew word yom is preceded
by a numeral in Old Testament non-prophetical literature (viz.,
the same kind of literature found in Genesis 1), it always carries the
meaning of a normal day."http://www.apologeticspress.org/articles/301

“Day" from the Jewish Encyclopedia

By : Emil G. Hirsch Michael Friedländer

"In the Bible, the season of light (Gen. i. 5), lasting "from dawn [lit.
"the rising of the morning"] to the coming forth of the stars" (Neh. iv.
15, 17). The term "day" is used also to denote a period of twenty-four
hours (Ex. xxi. 21). In Jewish communal life part of a day is at times
reckoned as one day; e.g., the day of the funeral, even when the latter takes
place late in the afternoon, is counted as the first of the seven days of
mourning; a short time in the morning of the seventh day is counted as the
seventh day; circumcision takes place on the eighth day, even though of the
first day only a few minutes remained after the birth of the child, these being
counted as one day. Again, a man who hears of a vow made by his wife or his
daughter, and desires to cancel the vow, must do so on the same day on which
he hears of it, as otherwise the protest has no effect; even if the hearing takes
place a little time before night, the annulment must be done within that little
time. The day is reckoned from evening to evening—i.e., night and
day—except in reference to sacrifices, where daytime and the night
following constitute one day" (Lev. vii. 15; see Calendar). "The day"
denotes: (a) Day of the Lord; (b) the Day of Atonement; (c) the treatise of the
Mishnah that contains the laws concerning the Day of Atonement (See Yoma
and Sabbath).E. G. H. M. F.

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 Albert Barnes Notes on the Bible-Day

"The day is described, according to the Hebrew mode of narrative,

by its starting-point, “the evening.” The first half of its course is run
out during the night. The next half in like manner commences with
“the morning,” and goes through its round in the proper day. Then
the whole period is described as “one day.” The point of termination
for the day is thus the evening again, which agrees with the Hebrew
division of time Lev_23:32.
"To make “the evening” here the end of the first day, and so “the morning”
the end of the first night, as is done by some interpreters, is therefore equally
inconsistent with the grammar of the Hebrews and with their mode of
reckoning time. It also defines the diurnal period, by noting first its middle
point and then its termination, which does not seem to be natural. It further
defines the period of sunshine, or the day proper, by “the evening,” and the
night by the morning; a proceeding equally unnatural. It has not even the
advantage of making the event of the latter clause subsequent to that of the
former. For the day of twenty-four hours is wholly spent in dividing the light
from the darkness; and the self-same day is described again in this clause,
take it how we will. This interpretation of the clause is therefore to be
rejected."
"The days of this creation are natural days of twenty-four hours
each. We may not depart from the ordinary meaning of the word
without a sufficient warrant either in the text of Scripture or in the
law of nature. But we have not yet found any such warrant. Only
necessity can force us to such an expedient. Scripture, on the other
hand, warrants us in retaining the common meaning by yielding no hint of
another, and by introducing “evening, night, morning, day,” as its ordinary
divisions. Nature favors the same interpretation. All geological changes are of
course subsequent to the great event recorded in the first verse, which is the
beginning of things."

John Gill's Exposition on the Whole Bible-Day

"......and the evening and the morning were the first day: the evening,
the first part of the night, or darkness, put for the whole night,
which might be about the space of twelve hours; and the morning,
which was the first part of the day, or light, put also for the whole,
which made the same space, and both together one natural day,
consisting of twenty four hours; what Daniel calls an "evening
morning", Dan_8:26 and the apostle , a "night day", 2Co_11:25.
Thales being asked which was first made, the night or the day, answered, the

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 night was before one day (m). The Jews begin their day from the preceding
evening;"

Defenders Study Bible

"The use of "Day" (Hebrew yom)in Genesis 1:5 is its first occurrence in Scripture, and
here it is specifically defined by God as "the light" in the cyclical succession of light
and darkness which has, ever since, constituted a solar day. Since the same
word is used in defining all latter "yoms" as used for this first "yom" it is incontrovertible
that God intends us to know that the days of creation week were of the same
duration as any natural solar day."

The MacArthur Study Bible

"This cannot mean an age, but only a day, reckoned by the Jews from sunset to sunset.
"Day" with numerical adjectives in Hebrew always refers to a 24 hour
period."

Night in Genesis associated with "yom"

"‘night’ is similarly associated with yôm. These words are combined 53

times in the Old Testament outside of Genesis 1. The majority (26
times) appear in the historical sections; of the remainder, 16 are in the
poetic sections and 11 in the prophetic. The meaning communicated
by these combinations is also a solar day. Here too, the extra-
linguistic factor (a literal cycle of light followed by a cycle of
night, e.g. day and night) points to a reality outside of the word
itself. It is thought that this use of yôm as the opposite of night
represents its semantic core."25
http://www.answersingenesis.org/tj/v5/i1/semantic.asp

Day in the New Testament

"Are there not twelve hours in a day?"

Joh 11:9 Jesus 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.
Joh 11:10 But if a man walk in the night, he stumbleth, because there is no
light in him.

This verse is randomly quoted as support for the day-night model, indicating
that there are only 12 hours in the day, as a reference for keeping a daylight
only Sabbath. The word "day" in the Greek, has the same possible meanings as

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the word day in the Hebrew. It can mean either the daytime portion of the 24
hour period, or it can mean the entire 24 hour period. This verse by itself does
not outline how a 24 hour day should be reckoned, either from sunrise or sunset.

Defining "even; evening; 'ereb"

Determining the meaning of even or evening as it relates to the 24 hour
day
In order to confirm the true and correct meaning of the word "day," one must
define the parts of the overall day. Note that in the following sources of
definitions, that "evening" can be defined in more than one way. Evening, can
mean the time of day from noon until about sunset, or any time in between. It
can also mean the "night" portion of a 24 hour day. Defining "even, or evening"
by only one meaning cannot be accurately done without supporting
documentation

H6153 Strong's Concordance; even; evening

ereb
eh'-reb
From H6150; dusk: - + day, even (-ing, tide), night

H6153 Brown Driver Briggs Hebrew Lexicon; even; evening

ereb
BDB Definition:
1) evening, night, sunset
1a) evening, sunset
1b) night
Part of Speech: noun masculine
A Related Word by BDB/Strong’s Number: from H6150
Same Word by TWOT Number: 1689a

H6153 Complete Word Study; even; evening

ereb: A masculine noun referring to evening, dusk; night. It is used

consistently to indicate the close of the day, evening, sunset. The
phrase lip nôt- reb, literally, the turning of the evening, means towards

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 evening (Gen_24:63; Deu_23:11 [12]). The term bên arbayim means
between the evening, that is at dusk or at twilight (Exo_12:6; Exo_16:12;
Exo_30:8). Le et ereb means at the time of sunset, evening (Gen_8:11). The
phrase illê ereb means shadows of evening (Jer_6:4).

Hebrew Lexicon Online; evening

evening, night, sunset

a. evening, sunset
b. night

Evening as the beginning of the Sabbath

Mar 15:42 And now when the even was come, because it was the preparation,
that is, the day before the sabbath,

Luk 23:54 And that day was the preparation, and the sabbath drew on.

Joh 19:31 The Jews therefore, because it was the preparation, that the bodies
should not remain upon the cross on the Sabbath day, (for that Sabbath day
was an high day,) besought Pilate that their legs might be broken, and that
they might be taken away.

That was a never-to-be-forgotten Sabbath to the sorrowing disciples, and also to

the priests, rulers, scribes, and people. At the setting of the sun on the
evening of the preparation day the trumpets sounded, signifying that
the Sabbath had begun. DA 775

Defining "morning; boqer"

Determining the meaning of morning as it relates to the 24 hour day
In order to confirm the true and correct meaning of the word "day," one must
define the parts of the overall day. Note that in the following sources of definitions, that
"morning" can be defined in more than one way. Morning can mean the time of day from
about dawn or sunrise until about noon, or the middle of the day. It can also mean the
"daylight" portion of a 24 hour day, as in the "morrow" or the "morning." Defining "morn,
or morning" by only one meaning cannot be accurately done without supporting
documentation

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H1242 Strongs Concordance; morning

bôqer
bo'-ker
From H1239; properly dawn (as the break of day); generally morning: - (+) day, early,
morning, morrow.

H1242 Brown Driver Briggs Hebrew Lexicon; morning

bôqer
BDB Definition:
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (figuratively)
1b) morrow, next day, next morning
Part of Speech: noun masculine
A Related Word by BDB/Strong’s Number: from H1239
Same Word by TWOT Number: 274c

H1242 Complete Word Study-morning

qer: A masculine noun meaning daybreak, morning. The word indicates

the time of arrival of this period of the day (Gen_29:25; Exo_10:13;
Exo_14:27; Jdg_19:25; Rth_3:13) and is the opposite of night (Gen_29:25). It
could refer to the time before people can recognize each other (Rth_3:14). It
denotes the coming of sunrise (Jdg_9:33).
To the psalmist, the morning was a time to praise God (Psa_5:3 [4]). Genesis
uses the formula: There was evening, and there was morning (Gen_1:5, Gen_1:8,
Gen_1:13). The phrase in Dan_8:14 refers to 2,300 half-days, literally, until
evening-morning. The phrase morning by morning (Exo_16:21; Exo_30:7;
Exo_36:3) is used with the verb am, to rise early, and means to rise early in
the morning (Gen_19:27; Gen_20:8; Gen_21:14).

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Hebrew Lexicon Online

1. morning, break of day

a. morning
1. of end of night
2. of coming of daylight
3. of coming of sunrise
4. of beginning of day
5. of bright joy after night of distress (fig.)
b. morrow, next day, next morning

Defining "evening and morning"

Determining the meaning of evening-morning as it relates to the
24 hour day

In order to confirm the true and correct meaning of the phrase

"evening and morning," one must define the parts of the overall day.
Evening and morning can mean the time of day from about dawn or sunrise, until
dusk or the setting of the sun. It can also mean an entire a 24 hour day. Defining
"evening and morning" by only one meaning cannot be accurately done
without supporting documentation.

Occam's Razor

"Occam's razor is a logical principle attributed to the mediaeval

philosopher William of Occam (or Ockham). The principle states that
one should not make more assumptions than the minimum needed. It
underlies all scientific modelling and theory building. It admonishes us
to choose from a set of otherwise equivalent models of a given
phenomenon the simplest one. In any given model, Occam's razor helps
us to "shave off" those concepts, variables or constructs that are not
really needed to explain the phenomenon. By doing that, developing
the model will become much easier, and there is less chance of
introducing inconsistencies, ambiguities and redundancies. In short,
the simplest of two or more competing theories is preferable
and that an explanation for unknown phenomena should first
be attempted in terms of what is already known."
http://pespmc1.vub.ac.be/occamraz.html

Occam's Razor is particularly appropriate when it comes to dealing

with evening and morning. Scripture outlines the days of creation,

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 stating that each day completed is made up of the evening and
morning. There is a reason evening and morning is in that order. It is
because the scriptural Hebrew day begins at evening and completes at
the end of the next day at even, approximately 24 hours later. When
one attempts to force the daylight hours only model into a day of 12
hours, rather than a 24 hour period, the order of the dark and light
portions of creation must be reversed in order to make it work. The
scripture reads "...and the evening and the morning were the first day;"
in that order. Keep it simple. Occam's Razor needs to be applied here.

Notice the principle that is in place at the beginning of creation. Darkness

existed before light.

Gen 1:1 In the beginning God created the heaven and the earth.
Gen 1:2 And the earth was without form, and void; and darkness was
upon the face of the deep. And the Spirit of God moved upon the
face of the waters.
Gen 1:3 And God said, Let there be light: and there was light.
Gen 1:4 And God saw the light, that it was good: and God divided the
light from the darkness.
The only way you can have darkness following the light as in the day-night
model is to reverse the order given, and it would read thus; "and morning and
evening were the first day."

The overall guiding principle regarding darkness and light is overcoming;

coming out of darkness into the light. It simply does not work the other way
around.

First, there is the darkness

There first must be darkness, for the light to make itself known

"The new day does not begin at dawn but grows out of the darkest hour of the
night. To evolve a new life, a new hope, a new ray of light there must first be the
darkness. It is the beginning of something new. Each new life must dwell first in
the darkness before it comes forth and makes its way toward the light.

A seed implanted in the earth dwells in the darkness of the soil from which it
draws nourishment needed for it to germinate and bring forth a plant which
then begins its journey toward the sun. A fetus awaits its time in the darkness of
the womb where it is nourished by the mother who carries it until it has grown
strong enough to make its way out into the light. A chick dwells in the darkness

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of an egg which also contains the sustenance for its growth, and then breaks
forth into light.

Each new creative scheme or invention, each work of art, each musical or poetic
composition dwells first in the dark recesses of our minds and is nourished until
the time is ripe, and experience calls it forth. Each period of ecstasy in our lives
is preceded by a dark hour. The darker the hour, the brighter the joy that
follows. Before light came to the earth, darkness was upon the face of the deep."
"Weeping may last for a night, but JOY comes in the morning" Psalms 30:5
http://www.lifestreamcenter.net/joy/Joy8.htm

John Gill's Exposition on the Whole Bible-Day; "evening and morning"

"......and the evening and the morning were the first day: the evening,
the first part of the night, or darkness, put for the whole night, which
might be about the space of twelve hours; and the morning, which was
the first part of the day, or light, put also for the whole, which made the
same space, and both together one natural day, consisting of twenty
four hours; what Daniel calls an "evening morning", Dan_8:26 and the
apostle , a "night day", 2Co_11:25. Thales being asked which was first
made, the night or the day, answered, the night was before one day (m). The
Jews begin their day from the preceding evening;"

Defining "even to even"

Determining the meaning of "even to even" as it relates to the beginning
and ending of a day and the hours of the 7th day Sabbath

Here's a question to ponder when considering "even to even." If the "day-night"

model was the order of the day implemented at creation, and daylight preceded
the dark in a 24 hour period, when did the Jews begin keeping "even to even?"
Where is the historical record of that transition?

If you use the chart given below of the different models of the 24 hour day, you
can easily see where events fall on either model, and whether the model
accurately relflects the interpretation.

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Notice in the following references, the reckoning of the Sabbath hours is clearly
"even-to-even."

Exo 12:18 In the first month, on the fourteenth day of the month at even, (the
beginning of the Sabbath day) ye shall eat unleavened bread, until the one
and twentieth day of the month at even. (Here, an entire week is reckoned
from even to even)

Lev 23:32 It shall be unto you a sabbath of rest, and ye shall afflict your souls:
in the ninth day of the month at even, from even unto even, shall ye
celebrate your sabbath.

It is often said that this Sabbath being referred to is the Day of

Atonement and not a 7th Day Sabbath. Regardless, it is a Sabbath,
and the reckoning given is from even (at the end of the 9th day) to
even (at the end of the 10th day) It is one more example of the day,
an "appointed time" being reckoned from even to even. If the 7th day
Sabbath is not to be considered as part of the "appointed times,"
outline in Lev 23, then we have to figure out how to isolate it from
the midst of the discussion on the "appointed times." As given in the
scripture in Lev 23, it has been there for thousands of years.

"That was a never-to-be-forgotten Sabbath to the sorrowing disciples, and also to

the priests, rulers, scribes, and people. At the setting of the sun on the
evening of the preparation day the trumpets sounded, signifying that
the Sabbath had begun." DA 775

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Instructions from the Angel of God as to when the Sabbath should be
celebrated

"I saw that it is even so: "From even unto even, shall ye celebrate your
Sabbath." Said the angel: "Take the word of God, read it, understand, and ye
cannot err. Read carefully, and ye shall there find what even is, and when it is."
1T 116

I asked the angel if the frown of God had been upon His people for
commencing the Sabbath as they had. I was directed back to the first rise
of the Sabbath, and followed the people of God up to this time, but did not
see that the Lord was displeased, or frowned upon them. I inquired why it
had been thus, that at this late day we must change the time of
commencing the Sabbath. Said the angel: "Ye shall understand, but not
yet, not yet." Said the angel: "If light come, and that light is set aside or
rejected, then comes condemnation and the frown of God; but before the
light comes, there is no sin, for there is no light for them to reject." I saw
that it was in the minds of some that the Lord had shown that the
Sabbath commenced at six o'clock, when I had only seen that it
commenced at "even," and it was inferred that even was at six. I saw that
the servants of God must draw together, press together. 1T 116

In 1855, it came to light that the Sabbath which was being kept from 6PM
Friday to 6PM Saturday, was in error. By vision, the Angel of God made
the correction that the Sabbath was to be kept from "even to even." If the
Sabbath was to be kept at different hours just 150 years in the future,
why would the Angel not say that at this time. Is this a deliberate
deception on the part of God? I think not! We may not understand all
there is to know about he keeping of the Sabbath, but I think we can rely
on the word of God and His Holy Angels to not deliberately deceive us
about the hours of the Sabbath.

Did Jesus rise from the tomb on the Sabbath?

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.

When Mary arrived at the tomb, Jesus was gone. It was dark. It
was the first day of the week. The only way this could happen at
this time of day is if a day is from even to even. Otherwise, on a
daylight only or day-night model, you have Mary arriving in the
dark of the night of 15th, which is a Sabbath, which would be the

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 7th day. (She would also have bought the spices on the 15th-
Sabbath,on the day-night model)

John 20:1 is at times omitted from studies on day-night models, in

favor of Mark 16, which omits the description of it still being dark.
Also, if you read Mark 16 carefully, you will find that Jesus had
already risen by the time Mary arrived. Mary's arrival did not
necessarily coincide with Jesus resurrection. If the day-night model
is correct, and the scripture is correct regarding "when it was still
dark," then Jesus rose from the dead in the night hours of the day-
night Sabbath. (Refer to the chart above of both models of a 24 hour
day for easy visual reference in seeing when the events take place.)

Edersheim The Temple and its Ministry in the time of Christ

"The ancient records of tradition enable us to form a very vivid conception of
Sabbath-worship in the time of Christ. Formally, the Sabbath commenced at
sunset on Friday, the day being reckoned by the Hebrews from sunset to
sunset." pg 179

Jamieson, Fausset and Brown Commentary-Day

Gen 1:5 "first day — a natural day, as the mention of its two parts clearly
determines; and Moses reckons, according to Oriental usage, from sunset to
sunset, saying not day and night as we do, but evening and morning."

Faussets Bible Dictionary

"Reckoned from sunset to sunset by the Hebrew. Genesis 1:5; "the
evening and the morning were the first day." 2 Corinthians 11:25; "a
night and a day." Daniel 8:14 margin. So our fortnight equals fourteen
nights. "Evening, morning, and noon" (Psalm 55:17) are the three general
divisions." Faussets Bible Dictionary

Josephus WARS OF THE JEWS book 4 CHAPTER 9 (582)

The Romans well knew when the Sabbath was, and what the hours
were, as indicated by the writings of Josephus. The Romans took full
advantage of the Jewish Sabbath and used the time to make
preparations to continue the war the following day

"THAT VESPASIAN, AFTER HE HAD TAKEN GADARA, MADE

PREPARATION FOR THE SIEGE OF JERUSALEM; BUT THAT, UPON HIS
HEARING OF THE DEATH OF NERO, HE CHANGED HIS INTENTIONS; AS
ALSO, CONCERNING SIMON OF GERASA"

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“(580) but having the advantage of situation, and having withal erected four very
large towers aforehand, that their darts might come from higher places, (581)
one at the northeast corner of the court, one above the Xystus, the third at
another corner over against the lower city, (582) and the last was erected above
the top of the Pastophoria, where one of the priests stood of course, and gave a
signal beforehand, with a trumpet, at the “beginning” of every seventh
day, in the “evening twilight,” as also at the “evening” when the “day
was finished,” as giving notice to the people when they were to “leave off work,”
and when they were to go to “work again.” (583) These men also set their engines
to cast darts and stones.withal, upon those towers, with their archers and
slingers.”

The Ryrie Study Bible

"Since daytime closes at evening and the night ends with the morning, the phrase
indicates that the first day and night has been completed. Evening and morning cannot
be construed to mean an age, but only a day; everywhere in the Pentateuch (the first five
books of the Bible) the word "day," when used with a numerical adjective,
means a solar day (now calibrated as 24 hours)."

The MacArthur Study Bible

"This cannot mean an age, but only a day, reckoned by the Jews from sunset to
sunset. "Day" with numerical adjectives in Hebrew always refers to a 24 hour period."

The Jewish Day

"The Hebrew day (yom) begins at sundown, when
three stars become visible in the sky (the rabbi's
reasoned that the day begins at sunset based on the
description of God's activity in creation, "and the
evening and the morning were the first day," Genesis
1:5). Evening is sometimes defined as the late
afternoon, that is, between 3:00 pm to sundown."
http://www.hebrew4christians.net/Holidays/Calendar/calendar.html

"Since the Jewish day (yom) begins at sundown,

you must remember that a Jewish holiday actually
begins on the night before the day listed in a Jewish
calendar. For example, Yom HaShoah (Holocaust
Memorial Day) occurs on Nisan 27, which actually
begins after sundown, Nisan 26:

Thus a given Jewish holiday spans two days on our

Gregorian calendar. Most Jewish calendars do not
indicate the previous night as part of the holiday.
Observance of a holiday begins at sundown on the

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day before it is listed in the calendar!

In the example to the right, Yom HaShoah is

observed both on Thursday the 5th (after sundown)
and Friday the 6th (during daylight hours)."
http://www.hebrew4christians.net/Holidays/Calendar/calendar.html

“Unlike the early Babylonians, whose day began with sunrise, the Jews began
theirs with sunset. Some critics, Dillmann among them, attempted to find
traces of the Babylonian reckoning in the early portions of the Bible, but there is
no doubt that with the spread of the Law the reckoning from evening to evening
became established among the Jews (see Ibn Ezra's poem on the Sabbath, in
which he decries the custom of a certain sect which began the Sabbath
and festivals with sunrise.” Rosin's edition, ii. 78, Breslau, 1885).
http://www.jewishencyclopedia.com/view.jsp?artid=528&letter=E&search=eveni
ng

Defining overlooked principles that confirm the reckoning

Defining principles that are overlooked when interpreting when a day
begins, that confirm the meanings of the parts of the day and the reckoning
of the 7th day Sabbath.

Day + Number
When a number is used in conjunction with the word day, i.e. 1st day, 6th
day, it means the day is 24 hours, a solar day, or one revolution of the earth.

"Interestingly, the very first time the word is used, in Genesis 1:5, it
is strictly defined as the light portion of a light/dark cycle as the
earth rotated underneath a directional light source, producing day
and night. It is also true that whenever "day" is modified by a
number, like second day or six days, it can only mean a true
solar day. There are no exceptions in Hebrew. Any uncertainty
is resolved in the Ten Commandments as God commands us to work
six days and rest one day just as He worked on the six creation days
and rested on day seven (Exodus 20:11)."
http://www.icr.org/articles/view/3228/306/

"In addressing this point, Arthur Williams has remarked: “We have
failed to find a single example of the use of the word ‘day’ in
the entire Scripture where it means other than a period of
twenty-four hours when modified by the use of the

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 numerical adjective” (1965, p. 10).
http://www.apologeticspress.org/articles/301

"Regarding the word ‘yôm’ in Genesis 1:1–2:4, it is apparent that

there are three different uses of the term in the passage. In 1:5a it
denotes ‘daylight’ as opposed to ‘night’. In 1:5b it denotes the
combination of the two. The word ‘echad’ is most probably to
be read as a cardinal number (‘one’) as opposed to an ordinal
(’first’) in contrast to many translations. Thus it appears that
the text is in fact defining what a ‘day’ is in the rest of the Creation
Week. Finally in Genesis 2:4, yôm is part of an anarthrous6
prepositional compound beyôm meaning not ‘in the day’ but simply
’when’. The fact that for the bulk of the passage, the word
yôm is accompanied by sequential numerical denotation and
the language of ‘evening and morning’ gives a prima facie
case that regular 24-hour days are in
view."http://creation.com/the-meaning-of-yom-in-genesis-1

"The context in which the word yom is used in Genesis 1:5-2:2,

describing each day as “the evening and the morning,” makes it
quite clear that the author of Genesis meant 24-hour periods.
The references to “evening” and “morning” make no sense
unless they refer to a literal 24-hour day."
http://www.gotquestions.org/Genesis-days.html

"Yom is used with a number 359 times, each time referring to an

ordinary 24hr period; Why would Gen1 be an exception?"
http://answers.yahoo.com/question/index?qid=20080224080947AA6r
1Kf

Day + Evening-Morning
When "evening and morning" is used in conjuction with the word day, i.e.
"and the evening and the morning were the 1st day," it means the day is a 24
hour day, a solar day, or one revolution of the earth.

"The two words, ‘morning’ and ‘evening’, are combined with yôm 19
times each outside of Genesis 1 (three times these words share the
same reference cf. Numbers 9:15, Deuteronomy 16:4 and Daniel 8:26), and
with each occurrence a twenty-four day is signified. This is true
no matter what the literary genre or context might be. It should
be further observed that when ‘morning’ and ‘evening’ occur
together without yôm (this happens 38 times outside of Genesis 1,

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 25 of the 38 occur in historical narrative), it always, without
exception, designates a literal solar day. So any combination of
the words ‘morning’, ‘evening’, and yôm use their extra-linguistic
referential value to its fullest extent; pointing to the length of
time which is normally associated with these words."
http://www.answersingenesis.org/tj/v5/i1/semantic.asp

". . . .the terms "evening" and "morning" are never used

figuratively in the Old Testament. They always describe a 24-
hour period." http://www.biblebb.com/files/MAC/GCCCREA.TXT

Evening and Morning

"In Genesis 1:5 God actually defined for us how He was using the
word "day" in the creation account: "And the evening and the
morning were the first day." Thus, the days of creation, first day,
second day, and so on were composed of an "evening" and a
"morning." This is about as clear a definition that could be hoped for
(without becoming absurdly tedious), and requires that the days
of creation be composed of the day/night cycle like an
ordinary day.
The word used for morning is boqer, and for evening, 'ereb. In most
occurences in the OT they refer to the time around the rising and
setting of the sun, not necessarily to the extended periods of time
(such as midnight to noon for morning) that are used today. In some
cases boqer apparently refers to the three hour watch leading up to
sunrise, during which the sky would brighten with the approaching
sun. Likewise, in some poetical passages 'ereb apparently refers to
the whole of nighttime until morning. Finally, where both words
are used together they are used as antonyms that together
refer to an entire day. "As the opposite of night the word
represents the entire period of daylight" say Vine, et al, citing Ps.
92:2 in their exposition of boqer. (Note that this is despite the fact
that at least one of the authors, Unger, denied the plain meaning of
Genesis." See Fields, above, p. 165.)
http://www.geocities.com/Heartland/7547/daysq.html?200915

The unifying principle of "first" and "one"

There is a beautiful principle portrayed in Genesis, in the creation
account, not only of each of the days of creation, but also of the creation of
the first marriage.

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 Gen 1:5 And God called the light Day, and the darkness he
called Night. And the evening and the morning were the first
day.

Gen 2:24 Therefore shall a man leave his father and his
mother, and shall cleave unto his wife: and they shall be one
flesh.

The word "first" in Gen 1:5 and the word "one" in Gen 2:24 are the same
Hebrew word, "eschad" H259. The meaning is one of unifying. But what
is it unifying? The only objects to be unified in the phrase are "evening
and morning." In creation of the first day "eschad" unifies the evening and
morning to make a whole day, a 24 hour solar day. In the creation of man,
it unifies Adam and Eve to become a creation of "one," making up the
whole; "and they shall be one."

"Finally, daytime and nighttime were joined together into a unit called
"one day", a 24 hour creation day. The word for "one" in verse 5 is the
same as that used in Gen. 2:24 where God joined Adam and Eve into
one, a unit called a married couple. Compare this with Ex. 26:6,11
where units are also formed."
http://www.creationscienceoc.org/Articles/creationday.htm

Unclean till even: The principle behind being made clean at

even
Why unclean till evening? What happened at even or evening that cleansed
or made the unclean-clean? What is the relationship between "even" and
being clean? Why did Jesus die at the time of the evening sacrifice?

The evening sacrifice described in the temple service is a beautiful

example of the sacrifice and crucifixion of Jesus on the cross at the time of
the evening sacrifice. When Jesus died at the 9th hour, at even, He
became the "unclean" for us; He became our substitution for sin.

Much of the sacrificial system in the wilderness tabernacle or temple was

designed to make sinners ritually and spiritually clean, to be purified
spiritually from sin, and to define the individual relationship between
man and God.

"The Biblical laws of ritual purity are an important picture of spiritual

truth: that spiritual cleanness is required to come into the presence of
a holy God. But they also point to times when we, like Jesus, are called

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to willingly become unclean, to sacrificially allow ourselves to be
separated from God's presence, as when we reach out to touch souls
that are lost in the darkness of death.* In fact, it's impossible to avoid
contact with sin and death, even while doing good--things we should
do. But that's when we need to be cleansed in the water of life, so we
can enter into the presence of God again." (* This uncleanness must
not be confused with sin. Jesus became unclean though he never
sinned.)

"Jesus holiness was stripped away from him in his death. He became
unclean and experienced the uncleanness of death so that we don't
have to! He died that we might be delivered from the uncleanness of
death into life. Holiness is not a residue that clings to dead bodies.
Holiness is a decision to leave death behind and enter a living
relationship with God that even death itself can no longer steal away
(John 11:25). As the tomb of Jesus in Jerusalem proclaims: He is not
here--he has risen! Death no longer has any place in him or in his
people, for he has overcome death with life!"

http://www.totheends.com/clean.html

Ritual Cleansing in the Temple

"Access through the gates to the Temple was restricted to those who
were ritually clean. Ritual uncleanness could come from many
different sources. The highest degree of uncleanness came from contact
with the dead: anyone who touched a dead body or was in a room with
a dead body was unclean for seven days (Num. 19:11,14). Other
sources of ritual uncleanness included a woman in her time of the
month (a 7 day uncleanness; Lev. 15:19), a woman who has given birth
(a 40 day uncleanness if to a baby boy, 80 days for a girl; Lev. 12:2-5),
marital relations of a husband and wife (a 1 day uncleanness; Lev.
15:18), and touching an animal--or even an insect--that has died (a 1
day uncleanness; unless the animal died from a ritually clean
slaughter). Lesser degrees of impurity derived from these: for instance
from touching something that had been touched by an unclean person
(a 1 day uncleanness." Lev. 15:22, Num. 19:22).

"Cleansing from impurity took place in a ritual bath, a mikvah. These

ritual baths could not be filled with a bucket. They had to be filled with
"living" (naturally flowing) water. For many of these baths, such as
those in the ritual bath buildings at the entrance to the
Temple, this meant rainwater--water from heaven--a heavenly

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 cleansing.* ** This is symbolism that points to a spiritual
cleansing, a baptism (immersion) in the Holy Spirit, the true
"living water" from heaven, in which we are to be cleansed and
renewed (John 4:10; Titus 3:5). ** The mikvahs at the entrance to
the Temple were filled with rainwater that had fallen on the Temple
Mount. This was then channeled underground to the ritual bath
buildings and the ritual baths."

http://www.totheends.com/clean.html

"Regardless of what rendered a person unclean, he was not allowed to

participate until he cleaned himself by washing in water, a type of the
Holy Spirit. Even then, he was still considered unclean until evening of
that same day. This process was a form of excommunication. The
unclean person was symbolically excluded from communion with God
and held unfit to eat of the holy food of the altar, symbolizing the Word
of God, until he had cleaned up his act. Lev 22:7 distinctly says he was
free to eat of the holy things only after the sun went down. Even given
this permission, he was still eating in the dark! Though accepted back
into fellowship, he was still somewhat removed from full exposure to
the light of God's throne until the next day, when complete
communication with God was restored."

http://bibletools.org/index.cfm/fuseaction/Topical.show/RTD/CGG/ID/480/Unclean.ht
m

Clean and Unclean today

"As we read these laws of the clean and the unclean today, God's
demand for holiness in the details of our lives should be indelibly
stamped on our minds and hearts. While the actual practice of
these ceremonial laws has ceased with the coming of Christ
(see Romans 10:4 and Colossians 2:16-17), the spiritual truth of
all the Levitical laws remains."

http://www.growingchristians.org/dfgc/clean.htm

The Principle of Renewal or "clean at even"; Entering Sabbath Rest

Having been made "clean at even," then what. Enter the principle of
"renewal." We ask the question, "what happens to the human body at
night?" At the end of each day, when we retire for the night, after "even"
and being made clean, what other natural laws of God come into play?

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This is particularly an important question regarding the 7th day and
entering into Sabbath rest.

"In the whole chapter of Leviticus 11, various things are shown which would
cause the ancient Israelites who touched them to be unclean. In each case, the
person was considered to be unclean until evening (that is, until the sun went
down), because evening was the beginning of a brand new day/date. Each new
day began at sunset, with darkness of approximately 12 hours, and ended the
following sunset, after a period of light of approximately 12 hours."

http://www.tedmontgomery.com/bblovrvw/emails/Sabbathobservance.html

What happens during rest/sleep?

"1. During Sleep, the entire human body is permitted a priceless

and profound Rest: this deep Rest cannot be bought for any amount
of money!

2. During Sleep, sympathetic nervous activity decreases; and

parasympathetic activity increases, reducing muscular tone to
almost nil. This provides a much greater Rest of the skeletal
muscles compared to that of simple, wakeful resting.

3. During Sleep, arterial blood pressure falls; pulse rate decreases;

skin vessels dilate. This deep Sleep, therefore, affords deep Rest for
the heart and for the muscles of the arteries.

4. During Sleep, activity of the gastrointestinal tract increases,

improving digestion and absorption of food to promote better
nutrition.

5. During Sleep, skeletal muscles are completely relaxed; whereas,

when in resting wakefulness, and especially when under stress,
they are not.

6. During Sleep, the metabolic rate falls by 10% to 20%, thus

permitting the bodily tissues, organs, and systems a much-needed,
deep Rest.

7. During Sleep, healing and repair wherever needed throughout

the body increase. During Sleep, we Get Well! (This healing and
repair is especially profound while both sleeping and undertaking a
fast, and especially while doing both!)"
http://www.getwellstaywellamerica.com/NHygiene/HR7RestSleep.htm

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 "The various stages of sleep appear to serve particular functions.
For example, deep sleep affords the brain and body a profound state
of rest by allowing it to go "offline" to recover from the energy that
we expend during normal conscious wakefulness. In this sense,
deep sleep may serve a major restorative function that renews
physical and mental energy. Blood flow decrease to the brain during
deep sleep so that it can be directed to the muscles to help replenish
physical energy. There is also good evidence that our immune
system turns on during deep sleep to combat illness, which is why
we need more sleep when we are sick.

Deep sleep seems to be the most important stage of sleep for, if we

are deprived of sleep, the brain will recover or "make up" deep sleep
first. Furthermore, loss of deep sleep produces the greatest
impairments in daytime functioning compared to the loss of other
stages of sleep.""

http://www.talkaboutsleep.com/sleep-
disorders/archives/insomnia_drjacobs_mindandbodyduringsleep.htm

Renewal for the Sabbath

At sunset on the 6th day, when the week is over, one enters into God's
Sabbath rest by first sleeping at night. Rested, renewed, refreshed,
rejuvenated, one rises on the morrow (in the morning) of the Sabbath to
worship anew. The Sabbath rest is begun by entering into rest.

The words of Webster's 1828 Dictionary are particularly appropriate in

defining "Renewal" and the principle of being made new or renewed.

Webster's 1828 Renew

RENEW', v.t. [L. renovo; re and novo, or re and new.]

1. To renovate; to restore to a former state, or to a good state, after decay or depravation; to

rebuild; to repair.

Asa renewed the altar of the Lord. 2 Chr 15.

2. To re-establish; to confirm.

Let us go to Gilgal and renew the kingdom there. 1 Sam 11.

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3. To make again; as, to renew a treaty or covenant.

4. To repeat; as, to renew expressions of friendship; to renew a promise; to renew an

attempt.

5. To revive; as, to renew the glories of an ancestor or of a former age.

6. To begin again.

The last great age renews its finish'd course.

7. To make new; to make fresh or vigorous; as, to renew youth; to renew strength; to renew
the face of the earth.

Psa 103. Isa 40. Psa 104.

8. In theology, to make new; to renovate; to transform; to change from natural enmity to the
love of God and his law; to implant holy affections in the heart; to regenerate.

Be ye transformed by the renewing of your mind. Rom 12. Eph 4.

RENEW'AL, n.

1. The act of renewing; the act of forming anew; as the renewal of a treaty.

2. Renovation; regeneration.

3. Revival; restoration to a former or to a good state.

Specific activities that may cause confusion with reckoning

Bible writers wrote in different frames of reference for time

The references in scripture to time can be confusing if one is unaware of

the differences between the Jewish system and the Roman system. Any
use of the hours of the day, particularly in the new testament, as a point
of reckoning, should be corroborated with other references and supporting
documentation if necessary.

John and Mark appear to have a conflict of timing in their description

of activities leading up to the crucifixion.

Joh 19:14 And it was the preparation of the Passover, and about the sixth
hour: and he saith unto the Jews, Behold your King!

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 Mar 15:25 And it was the third hour, and they crucified him.

Here we have what seems to be a mix up in timing. John is describing

the activities in the Praetorium, when Pilate says to the Jews, "Behold
your King." Yet, Mark is describing Jesus being on the cross at what
appears to be an earlier time.

Here is where a clash of the calendars and reckoning of time really

shows up. While Mark tended to write in the Jewish time vernacular,
John's tendency was to describe events according to Roman time.

John described what was happening about 6AM Roman time, while
Mark is describing Jesus being put on the cross about 9AM Jewish
time.

http://www.workmenforchrist.org/Bible/BC_Jesus_Nets.html

Temple Services, Observances and Rituals were reckoned sunrise to sunset

Unless close attention is paid to the activity being done within the context
described, the temple services normal hours of reckoning, which is from
sunrise to sunset, can be mistaken for the reckoning of a 24 hour day.
Although there is activity in the temple during the night, regular services
normally took place only during the daylight hours. More specifically, the
daily sacrifices, or continual, were at the 3rd hour, referred to as the
morning sacrifice, and the 9th hour, referred to as the evening sacrifice.
The example given below shows the potential for confusion.

"In order to fix the beginning and ending of the Sabbath-day and festivals
and to determine the precise hour for certain religious observances it
becomes necessary to know the exact times of the rising and the setting of
the sun. According to the strict interpretation of the Mosaic law, every day
begins with sunrise and ends with sunset (Ibn Ezra, commentary on Ex.
xviii. 14)."
http://www.jewishencyclopedia.com/view.jsp?artid=1166&letter=S&search=mosaic%20la
w%20every%20day%20begins%20with%20sunrise

Periods of the Night Watches; Hebrew 4 hours vs Roman 3 hours

Originally, the Israelite night watches were 4 hours in length, for a total
of 3 night watches. At the onset of Roman influence, the night watches
eventually began to follow the Roman format of 3 hours each. for a total of
4 night watches. Caution must be exercised when considering night
watches as a point to reckon time and hours of the day by.

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 Watches of night: The Jews, like the Greeks and Romans, divided the
night into military watches instead of hours, each watch representing
the period for which sentinels or pickets remained on duty. The proper
Jewish reckoning recognized only three such watches, entitled the first
or "beginning of the watches," (Lamentations 2:19) the middle watch,
(Judges 7:19) and the morning watch. (Exodus 14:24; 1 Samuel 11:11)
These would last respectively from sunset to 10 P.M.; from 10 P.M. to 2
A.M.; and from 2 A.M. to sunrise. After the establishment of the
Roman supremacy, the number of watches was increased to four,
which were described either according to their numerical order, as in
the case of the "fourth watch," (Matthew 14:25) or by the terms "even,"
"midnight," "cock-crowing" and "morning." (Mark 13:35) These
terminated respectively at 9 P.M., midnight, 3 A.M. and 6 A.M.
Smith's Bible Dictionary

Irregularity of fasting days or periods may confuse reckoning

Fasts and fasting times have to be carefully examined when attempting to

relate or tie to the reckoning of time. Day-only fasts were called for, as
well as daylight only, and some were 24 hour fasts. Irregular or
spontaneous fasts, called for on specific occasions, may be cause for
confusion and may not be relied upon for reckoning.

"Besides fixed fast-days, the Synagogue frequently imposed a fast-day

upon the community when great calamities threatened the people. This
right of the Synagogue had its origin in the fasts described in the treatise
Ta'anit as having been instituted in early times when rain was late in
coming. If no rain fell on or before the seventeenth of Marh.eshwan, the
learned and pious men of the community fasted three days—Monday,
Thursday, and Monday. In the case of continued drought, three more fasts
were proclaimed, and, lastly, seven fast-days on successive Mondays and
Thursdays were instituted. These fasts were accompanied with many
solemn ceremonies, such as the taking out of the Ark to the market-place,
while the people covered themselves with sackcloth and placed ashes on
their foreheads, and impressive sermons were delivered (Ta'an. 18a).
Fast-days were subsequently instituted in case any misfortune befeil the
people, as pestilence, famine, evil decrees by rulers, etc. (ib. 19a).
Examples of the latter were the fasts instituted by the Russian rabbi's
during the anti-Jewish riots early in the eighth decade of the nineteenth
century." Jewish Encyclopedia/fasts

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 Summary

There is a preponderance of evidence to clearly determine that the correct hours

for observing the 7th day Sabbath is from "even to even." The information
presented here is only a small sampling of available material. But all of the
available essential information must be brought to the table, in order to make
that determination. We have nothing to lose but the truth itself.

Paul W Puckett

Created 08.03.09

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