What Day Is It?

Evening to Evening
Or

Morning to Morning

By Peter Meyer

I Pray that this work glorifies our Father in the heavens, and that it helps guide all who read it to the doorway of Passover, our Messiah Yahushua. The purpose of this work is to try my very best to do His words as written in the Torah and getting His day and days correct will make it easier to do His will and not just know His will. For obedience is far better than sacrifice, that is obedience out of love, passion, and the pure joy of pleasing our Father in the heavens and not out of some form of legalistic works trying to earn what can never be earned, redemption. May Yahuah bless all who read this and if you can show me I am wrong then I am open to hear your evidence, my email is at the end of the document. Peter.

Definitions
Before we can start to deduce the workings of the day we need to start by defining the terms used and the relevant Hebrew words, for example, what does the term day actually mean? The word has two basic meanings, especially from a Hebrew perspective, the first being the daylight hours, that is the time period from the dawning to sunset; it also has a second meaning of a literal twenty-four hour day, that is from one dawning to another, or, of course, from one sunset to another. So the importance of defining the terms and words we are going to be using is paramount.

Yom - Day
The first word to define is Yom ( ), the Hebrew words translated day. The main meaning is day, but pertaining to the daylight hours. This word comes from the two letter parent root, , (m-y, or our way around, y-m), this means sea or terror; the yod, , carries a meaning of hand, and the mem, , carries the meaning of water, so combining these two we get the meaning of working water, which is what the sea actually was with the likes of fishermen, etc. The terror meaning comes in from the idea that the sea is a place of chaos, of storms and fear, hence terror. Now how does this fit in with our word under consideration? With the addition of the vav, which means nail, we get something , fixed. Now putting this together with the meaning sea we get a fixed period, the period from when the sun rises in the east and sets in the west, seen fully when youre at sea and can see both horizons. Hence the word carrying the meaning of the daylight portion of the day. The secondary meaning is the full twenty-four hour day, to show this we have the Hebrew word yomim, , which means daily, the final mem is a masc. possessive pronoun also denoting plurality. This is obviously a multiple of twenty four hour periods because you cannot have daily daylight hours without throwing in the odd nighttime hours. Also the Theological Wordbook of the Old Testament tells us, ..a unit of time, ..including two or more segments, morning and evening, about 24 hours. This word can also carry the implied meanings of, heat, lifetime, time period, today, even a festival day of anyone.

Layil Night
The Hebrew word layil, , carries the meaning of night, darkness; the word carries a root meaning of, twist, as in twisting away the light, and the night rolls in like a scroll and is rolled up like a scroll when dawn approaches. It can also carry the meaning of adversity, as adversity is accompanied by darkness within the soul, i.e. fear, despair, etc. The first chapter of Breshit/Genesis bears out these meanings, at verse five we see the Might One, Elohiym, call the light (or) day (yom) and the darkness, (chosek darkness, obscurity, abyss, nothingness, chaos) he called night (layil).

Erev Evening or Twilight

The Hebrew word evev is very interesting, in modern Hebrew it is spelt with the ayin, , but in ancient Hebrew it the Ayin was the original Ghah and was spelt, , and it means to be dark, or become dark, it can also mean, Arab, in the modern vernacular, due to their darker, dusky skin; it also carries the meaning of evening as in dusk, night as in the sense of going into the night. So for there to exist an erev evening there has to exist a preceding period of daylight, otherwise how could there be a dusk, a turning of daylight into night time? Without this daylight evening could not exist, for then it would just exist as, layil, darkness, night. Also, we must remember that erev, evening, is not some fixed point in time, it is a period of time and any moment within that period. That period of time can even be as early as 3pm in the afternoon, for example: Exo 12:6 And you shall keep it until the fourteenth day of the same month. Then all the assembly of the congregation of Yisral shall kill it between the evenings. Here we have the Passover lamb being slaughtered between the evenings, that is at a time which is roughly in the middle of two evenings, normally considered about 3pm in the afternoon. Then we have Deut 16:6 calling this time, erev, evening. So the evening can start as early as 3pm in the afternoon. Deu 16:6 but at the place where your Elohim chooses to make His Name dwell, there you slaughter the Passover in the evening, at the going down of the sun, at the appointed time you came out of Mitsrayim. (A little note here, the coming out of Mitsrayim was not on the Passover, 14th Abib, it was the next day, 15th Abib, on the first day of Matsa, or Unleavened bread, but the term, the appointed time you came out of Mitsrayim, reflects the time after over 400 years of slavery, the Passover was the start of the process of coming out). Now, what is the point I am trying to make here? The Sabbath day, the day of rest, the day set apart unto Yahuah is a day set in stone for all generations for all eternity and for all peoples, that is peoples belonging to Yah. It is one of the signs in the last days that people actually belong to Yahuah. So, with such an important day do we honestly think that Yah would let chaos reign regarding the start time of this day? As evening can be any time within a time period then I could start the Sabbath at say, 3pm, my neighbor at 4pm, His neighbor at 5pm, another at 6pm, 7pm, 8pm, or even 9pm! Each time would be quite legitimate if the day starts at evening, or erev, and that would be the same even if the evening was taken from the temple mount in Yarushalaim, each neighbor could be at different intervals during that time period, and each one would be right. No, Yahuah is a Mighty One of Order not chaos. Also there is another term for the physical setting of the sun and that is shemesh bow, shemesh meaning sun, and bow meaning down or set; this term is used for three differing points of the setting sun, the first is at the point just before it starts to set, the second as the sun is setting, and the third just as the sun has set. So my question is simple, if Moshe wanted to set a specific time for the day to actually start, or for the Sabbath to start why

didnt he use this term, it would have made the understanding plain and not open to misinterpretation?

Boqer Morning or Daybreak

This Hebrew word comes from the root baqar, and means to plough, as in the , breaking open of the soil; it can also mean cattle as the means of the soil being broken up. So how does this relate to morning, the meaning of boqer, remembering these are the exact same letters but with different vowels, the answer is simple, it is the breaking up of the night to allow the day to come through, or the breaking of the dawn or daylight. So this carries the meaning of morning, daybreak, daylight, dawn, or even tomorrow as in a new day, or the breaking of a new day. So let us look at some Scriptures to learn when the day actually starts. All Scriptures, unless otherwise stated, are taken from the Scriptures 1998+ as found on Esword.

Evening & Morning, The First Day

Gen 1:5 And Elohim called the light day and the darkness He called night. And there came to be evening (erev) and there came to be morning (boqer), the first (echad) day. In the creation account we have the six days of creation with the term, And there came to be evening (erev) and there came to be morning (boqer), the day. So many people, through the eons of time, have said that this sets the day pattern, night followed by day, they say it could not be plainer. And, if you give this just a cursory reading you could come to the same conclusion, I did for many years, but if you truly read it with an aim to understand, to comprehend, then you will see something far different. First of all you have to ask yourself the question, what is evening? What does this word actually imply? We must not forget here that this is a day from Yahuahs perspective, a twenty-four hour day that lasted about eight billion years from our perspective, and there was no sun, no moon, no actual earth, see my paper on Genesis 1:1-5. My amplified translation of the passage is: In the beginning, (before space-time existed), the Mighty One, (the Father along with the Set-apart Spirit, our Spiritual Mother, and the Word made flesh, Yahushua Messiyah), created the spiritual and the material realms. 2 and the material realm exists as a formless, chaotic void obscured in darkness, together with, along with the inaccessible mysterious depths, abyss: and the Spirit of the Mighty One hovered, (moved, protecting, nurturing, covering, feeding), over the face of the waters, (The primordial soup of our new born universe, the material realm). 3 And the Mighty One said let exist light and light existed, or Mighty One said, I was light, I am light, I will be light, I exist as light. Or even Mighty One said Yahuah was, is and will be light, Yahuah exists as light. 4 And the Mighty One saw, (found delight in, perceived and regarded), the light was good, (better, beautiful, cheerful, well pleasing, agreeable, higher nature, beneficial, morally good, bountiful as in prosperous, therefore trustworthy and true). And the Mighty One separated, (divide and separate, to sever out), light from darkness, (to be dark, darkness, misery, destruction, death, ignorance, sorrow, wickedness, and obscurity). 5 The Mighty One called the light day, (an age of time, a day, or a 24h day but can also imply Day of Yahuweh, when He comes in judgment), and the darkness called night, (a twist, (as in away the light), night. And fig. Adversity, without Divine guidance or comfort, personal distress, night of death.), and there existed evening, (Gives a meaning of mixing, grow dark, dusky, night, evening,), and there existed morning, (Break of day, early morning), day one, (A compound unity of one, to unify into one, a unified whole, yet being a complete one). Ok, so what is an evening? To make it simple an evening is the end of a day, that is the sun light hours of the day; in this case it is Yahs day and not our humanistic day. So a day precedes an evening. An evening simply cannot exist without a daylight period coming before it. It is the same for the term morning, for there to exist a morning there has to be a preceding period of night, otherwise a dawning could not possibly exist. Also the term,
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yom echad, or one day, is a unifying term, it is a one yes, but a unified one, a compound unity of one, so this is implying that there was a day, followed by a night, unified into a single day, an evening, a morning, a unified day. There are many things implicated here within the Hebrew, so many they are too numerous to cover here and are not germane to the purpose of this paper. But I will bring out a couple of the implications which are pertinent to the topic. The first implication is the setting of a standard. This is the very first day, albeit it lasted 8.000,000,000 years from our perspective, the very first day of the universe, it was not an ordinary day as we know a day, but it was a day all the same, and it sets the pattern of day and evening, followed by night and dawn, a day, and it is the same for the start of all days, that is after the earth came to be on day three of creation, about 4.5 billion years ago. I believe we can set the start of the day by the sun first appearing over the horizon looking east from the temple mount. Also, from a Hebrew mind set to look east is to look towards Yahuah and His ways, for He says He is light. So a standard for the start of the day can be set, and it is a logical start as well, as yah says He is light, so the rising of light is a good start to the day. So I believe the standard is set by a proper understanding of the Hebrew text. The second implication to bring out is if the first day ended with morning, when did the next day, day two start? The answer is so simple, it is glaring us in the face, it starts that very morning! It has to, there cannot be a period of time that is not connected to either day, the one ending or the one starting, one must run into the other, so the next day starts in the morning, at dawn.

The Passover
On The Same Day
Before we look at the Passover I want to look at Lev 22:29-30, 29And when you bring a slaughtering of thanksgiving to ,bring it for your acceptance. 30 In that same day it shall be eaten leave none of it till morning. I am .There are two main points to bring out here and the first is that many sacrifices were to be eaten on the same day of the slaughter which is exactly the same for the Passover sacrifice as we shall see. Also, it does not say what time of day you were to do the actual slaughtering, but it was normal for all slaughtering to take place during daylight hours, I have never heard of sacrifices taking place at twilight or night time; if you cant see properly then killing animals with sharp knives would be highly irresponsible to say the least. The second and most telling point to bring out in this verse is the statement, In that same day it shall be eaten leave none of it till morning. This is actually saying that the night-time is part of the preceding daytime, and that the morning, or the dawning, is a new day. Also Lev 7:15 states, As for the flesh of the slaughtering of his peace offering for thanksgiving, it is eaten the same day it is offered, he does not leave any of it until morning. The important words here are, it is eaten the same day it is offered, and none shall be left to the morning/dawn, (boqer). Here it is clear that the morning, or the dawn
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is a new day and the night leading to that morning is part of the previous day. To try and twist this to say anything else would be downright dishonest.

Shamot/Exodus 12:1-14
And spoke to Mosheh and to Aharon in the land of Mitsrayim, saying, 2This month is the beginning of months for you, it is the first month of the year for you. 3Speak to all the congregation of Yisral, saying, On the tenth day of this month each one of them is to take for himself a lamb, according to the house of his father, a lamb for a household. 4 And if the household is too small for the lamb, let him and his neighbour next to his house take it according to the number of the beings, according to each mans need you make your count for the lamb. 5Let the lamb be a perfect one, a year old male. Take it from the sheep or from the goats. 6And you shall keep it until the fourteenth day of the same month. Then all the assembly of the congregation of Yisral shall kill it between the evenings. 7And they shall take some of the blood and put it on the two doorposts and on the lintel of the houses where they eat it. 8And they shall eat the flesh on that night, roasted in fire with unleavened bread and with bitter herbs they shall eat it. 9Do not eat it raw, nor boiled at all with water, but roasted in fire, its head with its legs and its inward parts. 10And do not leave of it until morning, and what remains of it until morning you are to burn with fire. 11And this is how you eat it: your loins girded, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the Passover of . 12 And I shall pass through the land of Mitsrayim on that night, and shall smite all the first-born in the land of Mitsrayim, both man and beast. And on all the mighty ones of Mitsrayim I shall execute judgment. I am 31 .And the blood shall be a sign for you on the houses where you are. And when I see the blood, I shall pass over you, and let the plague not come on you to destroy you when I smite the land of Mitsrayim. 14And this day shall become to you a remembrance. And you shall observe it as a festival to throughout your generations observe it as a festival, an everlasting law. Let us assume that the commonly accepted view that the day begins at evening time, whatever that time might be and continues through the night, incorporating the next day until the next evening time. So, on this reckoning the 14th Abib will actually start on the evening time at the end of 13th Abib, go on through the night and end at evening time on the 14th Abib. This would also mean that the evening which starts on the 14th Abib will be the beginning of the 15th Abib, which is the first day of the feast of Matsa and a High Shabbat on which no work at all may be done, not even an act of judgment by the Mighty One Himself. Also, keeping with the traditionalist view, verse ten tells us that none of the meat was to be left till the morning or dawn. According to tradition this dawn must be the dawn after the evening/night of the 14th Abib, so none of the meat was to be left past the dawning of the 14th Abib, it must be consumed by fire on that morning. Now, the Scriptures tell us that the Passover is to occur on the 14th Abib, not the 13th or the 15th, but the 14th. So Passover, according to tradition, actually starts on the evening at the end of the daylight hours on the 13th Abib and finishes on the evening after the daylight hours on the 14th Abib which starts the next day, the feast of Matsa on the 15th Abib. Verse six clearly tells us that the Passover sacrifice is to be slaughtered between the evenings on the 14th Abib. Between the evenings must be what it says, between two
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evening periods and so must happen during the daylight hours. And averaging things out between the evenings would be about 3pm in the afternoon, which seems a reasonable estimation. So, the actual sacrifice would occur about 3pm on the 14th Abib, lets say about six hours before nightfall, and definitely very close, if not in, the evening time itself. The best case scenario we can have is that this occurred at the most six hours before the 15th Abib and the feast of Matsa, a High Shabbat. Now we come to our first problem with this traditional Passover. At verse eight we are told, And they shall eat the flesh on THAT night The sacrifice of the Passover lamb was to be eaten that very night AFTER the sacrifice, lets face it you cant eat a lamb before it is killed! So the Passover, according to the traditional day must be eaten on the 15th Abib, the feast of Matsa! This shows something is very wrong and any person who does not have their eyes blinkered with tradition and/or a closed mind will be able to see this. The second problem we face is that at verse eight we are told to eat the sacrifice that night, and then at verse ten we are told to leave none until the morning or dawn. If, as the traditionalists tell us, the day starts at the evening then this sacrifice is killed on one day and eaten the next even through that next day starts with the night, and this goes against the clear pattern of Scripture to eat a sacrifice on the same day it is killed, not another day. Also, the verse connects That evening with the preceding day, and the term morning or dawn implies a new day. Did THAT night belong to the next day, 15th Abib, or that day, 14th Abib? Clearly, that night must belong to the 14th Abib otherwise it would have been called the next night or the next day. The third problem we face is to do with the consuming of the meat by fire at the dawning of the day, 14th Abib, which is the meat that was left after the sacrifice and the eating of it. Now, if the remainder of the meat was to be burnt around the dawning of the day of the 14th Abib how could the Passover lamb be slaughtered between the evenings? Also, if the sacrifice was to be totally finished by the dawning of the 14th Abib then where does that leave the perfect lamb of Yahuah who would take away the sins of the world? He, Yahushua was to die between the evenings on the 14th Abib, which is logically AFTER the dawning of the day and not before, therefore his sacrifice would be out of time and rendered null and void leaving us un-redeemed and still in our sin. I show the Messiah dying at around 3pm on the 14th Abib later in the document. Verse twelve also tells us that Yahuah will pass over the land of Mitsrayim THAT night, the night after the Passover lamb was slain, after the blood was put on the doorpost and lintels, after it was eaten in the houses. But this gives us yet another problem, Yahuah passed over Mitsrayim, in judgment on the first day of the feast of Matsa, a High Shabbat wherein NO WORK shall be done at all, and that includes the work of judgment. If this is the case then Yahuah Himself broke His own command that NO work should be done on the day, which in turn would make the Almighty One, the creator of all life and living a hypocrite. Obviously this cannot be so. So, according to Judaism, and 95% of the Messianic movement, the Passover started on the evening of the 13th/14th Abib, carried on through the night to the next dawning, then at around 3pm the sacrifice was made and that following evening the Passover day finished; then of course the on the next day, starting that evening, on the day of Matsa, a High Shabbat, the Passover actually happened! This simply does not make any logical sense.
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Yes the daylight period does end at evening or night, but the next day does not start in darkness, it starts at dawn, at the coming of the light. The evening belongs to the day preceding it, not the following day. I pointed these things out to a dear friend and told him that I believe the only way to resolve these problems, with the evening to evening day period, was to revert back to a dawn to dawn day period, his reply was no, that the Passover was indeed killed on the 14th Abib but was eaten on the evening of the 15th. This would mean that Yahuah passed over on the 15th Abib. But, as I stated before, this would make Yahuah a hypocrite for breaking his own commands. Lets face it, the creation account tells us that Yahuah kept the Shabbat for He rested on the seventh day and set it apart! So if Yahuah rested on the Shabbat He instituted I cannot see Him being a hypocrite and breaking His own High Shabbat by doing the work of judgment by passing over Mitsrayim. I want to quote from Monte Judah of the Lion and Lamb Ministries in America. He states in the Yavoh publication, called, The Order of the Seder NOTE: I am NOT speaking against the man here, I respect his teaching for the most part and find he has many wonderful insights, but he is not perfect, none of us are in our understanding, at least not yet. There will come a time when we will perfected because Yahushua Himself will then be teaching us from Yarushalaim. The term at twilight (erev) may confuse some but in temple worship it is actually 3pm in the afternoon that leads to evening and start of the next day. When Israel observed the Passover, they would bring their lambs to the temple in the afternoon of the 13th. The lambs would be slain at twilight, the blood of the lambs would be drained and poured out at the base of the alter, and the lambs would be carried to their homes for the seder meal that night. At home the lambs would be skinned but not dressed This sounds very reasonable at first glance, but on closer inspection we see there are problems with this understanding. Now, he states that twilight is 3pm in the afternoon; it is still daylight and not a physical evening. Also the Scriptures actually say that the lamb was to be slain BETWEEN the evenings, not during any specific evening. Between the evenings must, by the very definition of being between two things, or between two time periods, be during the daylight hours. If the slaying of the lamb was to be carried out at the time of an evening then it would have told us so. The Word is specific and the Passover is so important to the whole plan of salvation that the wording must be specific and plain so that ordinary folk like myself can understand it. Another problem, and the biggest problem I find with this, is the time when the Messiah told his disciples to prepare the place for the Passover observance, here I will quote from Yahuchanon/John, chapter 13 verses 1-2, although I am quoting more to show context. Joh 13:1 And before the Festival of the Passover, knowing that His hour had come that He should move out of this world unto the Father, having loved His own who were in the world, He loved them to the end. Joh 13:2 And supper taking place, the devil having already put it into the heart of Yehuah from Qerioth, son of Shimon, to deliver Him up,

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Joh 13:3 ,knowing that the Father had given all into His hands, and that He had come from Elohim and was going to Elohim, Joh 13:4 rose from supper and laid aside His garments, and having taken a towel, He girded Himself. Joh 13:5 After that He put water into a basin and began to wash the feet of the taught ones, and to wipe them with the towel with which He was girded. Joh 13:6 And so He came to Shimon Kpha, and he said to Him, Master, do You wash my feet? Joh 13:7 answered and said to him, You do not know what I am doing now, but you shall know after this. Joh 13:8 Kpha said to Him, By no means shall You wash my feet, ever! answered him, If I do not wash you, you have no part with Me. Many people teach that this was a Passover Seder, but it cannot be for verse one states this fact and verse two tells us it was a supper not a Passover meal. This was also the meal on the evening before He was handed over to the temple authorities in the early hours in the morning. If this was the Passover Seder then the Passover lamb would have been slain before they ate it and Messiah would have died at about 3pm the following daylight, we know this for there was and eclipse which lasted, miraculously, for three hours. Now, Messiah died at the wrong time, i.e. the slaying of the lamb at twilight of the 13/14th Abib making him unfit to be the Passover lamb of Yahuah, or the people killed the lamb at the wrong time. If this is the case then the Messiah Yahushua would have kept the Passover meal at the wrong time as well, again making Him unfit for the purpose of being the Messiah! This is another reason Yahushua could not have shared a Passover meal with His talmadim. Another quick point, the other accounts do seem to tell us that Yahushua kept this specific Passover with his disciples, and on reading them this does indeed seem to be the case. But, remembering this would have been at least the third time the talmadim/disciples would be ready to prepare for the coming Passover and they would want to prepare for the coming days celebration. They did indeed ask Him about preparing the Passover and He gave them instructions for doing so. They would have gone to prepare, getting all things ready for the next days sacrifice, a room, the matsa, etc. That evening, before the Passover they would have shared a meal together, and it was that evening He was betrayed by Judas, taken to the temple for examination, then off to be slaughtered at the right Passover time, between the evenings on the 14th Abib. Messiah was offered up as the perfect Passover sacrifice after the supper He and His talmadim/disciples, which means taught ones, and He was sacrificed at about 3pm, yes it could have been a couple of hours earlier, on the 14th day of Abib as prescribed in the Torah, and His blood was spread on the post and lintel of His execution stake, again as prescribed. His whole sacrifice was as prescribed in the Torah, and it is this fact which gives us our knowledge and assurance of redemption. Now, Monte Judah teaches that the lamb was to be slain on the twilight which starts on the 13th Abib, and eaten that night, the start of the 14th, according to tradition, but, if he was doing this at the time of the Messiah, then the perfect lamb of Yahuah would die AFTER they ate the lamb. Either Yahushua is wrong or Monte Judah and all those who hold to such teachings are wrong. We cannot have it both ways, it is either mans ways, tradition, or Yahs way and truth, what will you choose?
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Note: Once again I am in no way saying that Monte Judah is a false teacher in any way, he has some amazing insights which I have found very helpful, but in this I do believe he is wrong, that his understanding is wrong. None of us know everything, we all have ideas which are wrong and in time those errors will come to light, especially as we mature in Torah and in the way of our Messiah, Yahushua. So please, this is not a personal attack against the person of Monte Judah nor against his ministry which has done so much good. But we all have a duty to share the truth as we find it and point out errors in understanding. A final verse to show that the evening after the 3pm sacrifice, within the daylight hours on the 14th Abib, actually belongs to the 14th Abib and does not start a new day, 15th Abib, is Shemot 12:18, In the first month, on the fourteenth day of the month, in the evening, you shall eat unleavened bread until the twenty-first day of the month in the evening. Here it is talking about the evening which belongs to the 14th Abib, and the eating of unleavened bread with the meat from the Passover sacrifice, then, the next day, 15th Abib starts the 7 days of unleavened bread, Matsa. If the sacrifice happens in the daylight hours of the 14th Abib, which the Messiahs death proves, along with the solar eclipse in the afternoon when the sun was darkened, then the eating of the meat from that sacrifice must happen on the coming evening. If we are to eat the meat from the sacrifice in the evening after the sacrifice then we are to also eat the unleavened bread with it. So the evening of the 14th Abib must be preceded by the daylight hours of the 14th Abib as it implies in the verse. Some people will argue that unleavened bread will be eaten for seven days not eight days, and they are indeed right, but on close inspection of the text unleavened bread is indeed eaten for seven days, but it is seven days plus one evening. The first time to eat unleavened bread is not the daytime part of 14th Abib but the evening part and the accompanying night. This is all talking about when to eat matsa, or unleavened bread, it is not about when the day starts which is neither mentioned nor implied in the text. The only way all this can work smoothly and make sense is for the 24 hour day to start at dawn and finish at the dawning of the next day.

The Quail
Num 11:32 And the people were up all that day, and all that night, and all the next day, and gathered the quail. He who has least gathered ten omers. And they spread them out for themselves all around the camp. In this verse we can see that the quail was collected, all that day, it was also collected, all that night, this is the same day, it is the word, that which does the connection. The quail was also collected, all the next day, this next day began at dawn because the night belonged to the previous day.

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Shutting the gates

Neh 13:19 And it came to be, at the gates of Yerushalayim, as it began to be dark before the Sabbath, that I commanded the gates to be shut, and commanded that they should not be opened till after the Sabbath. And I stationed some of my servants at the gates, so that no burdens would be brought in on the Sabbath day. As we can see in this verse it began to get dark before the Shabbat, obviously this is well into the evening time and yet the Shabbat has not yet started. If Shabbat does begin at evening then it would have already begun, yet the text says it has not yet begun. So before the Sabbath starts in the morning, (ok thats my assumption, but it is a reasonable one), they shut the gates as night falls on the previous night. This was to ensure no burdens were brought into the city from the dawn, also burdens were hardly ever, if ever, carried at night.

King David
1Sa 19:11 And Shaul sent messengers to Dawis house to watch him and to put him to death in the morning. And Mial, Dawis wife, informed him, saying, If you do not save your life tonight, tomorrow you are put to death. As we can see Shauls messengers were watching Davids house to kill him in the morning, and Mikal, his wife, tells us that the morning is tomorrow. She also says, If you do not save your life tonight The prefix to joins the night to the day, the one just ended, and the tomorrow, the morning is a new day. One verse which needs to be addressed is Lev. 23:32, which states, A high Sabbat (shabbat shabbaton) it shall be to you on the ninth day of the renewed moon (chodesh) in the evening (baerev), from evening unto evening you shall rest your Shabbat. (My translation). Or Lev 23:32 It is a Sabbath of rest to you, and you shall afflict your beings. On the ninth day of the month at evening, from evening to evening, you observe your Sabbath. (The Scriptures 98+). I was presented with the above scripture and was told, See the day is from evening to evening, it plainly says so. And on a first glance it sure looked as though they were correct and al this work was in vain. But, on a closer inspection I discovered this was a classic case of a verse of Scripture being taken right out of its context and made to say something it never intended to say. To show exactly what I mean I will type out ALL the relevant verses which preceded this last verse to show the complete context. The passage starts with verse twenty six of the same chapter and it is talking about the day of atonement, also known as the day of reconciliations: And Yahuah he spoke unto Moshe, saying, 27Surely (ak) on the tenth day of this seventh renewed moon (chodesh) is the day of atonements (Kippurim pl to expiate, atone for, placate, cancel, appease, forgive, and by implication to be reconciled to) it is a set-apart (qodesh to be set apart for a purpose) assembly meeting (miqra) it shall be to you, and your souls (nephesh) they shall respond (anah the primary meaning of this is to eye, to take heed, pay attention, respond; The afflict is a secondary implied meaning. Although all translations use the translation of afflict it does not fit with the context, this is
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about atonement, and the only soul which is and was afflicted was the soul of the Messiyah Himself, and it is only His soul which can be afflicted for the remission of sins and not ours) and come near/approach (qrev) the fire (asheh) of Yahuah. 28And you shall not do any work in this actual (etsem) day because it is the Day of Atonement to put a cover (kapher) upon you to face Yahuah your Mighty One, 29because all the souls which do not respond (anah) in that actual day then they shall be cut off (karat) from their people. 30And all the souls which do any work in that actual day then I will destroy the soul from the midst of their people. 31You shall not do any work, it is a prescribed rule (huq) perpetually (olam) to your generations in all your residence (moshev). 31 A high Sabbat (shabbat shabbaton) it shall be to you on the ninth day of the renewed moon (chodesh) in the evening (baerev), from evening unto evening you shall rest your Shabbat. This section of Scripture, instead of being the death knell for the dawn to dawn day cycle, is in actuality a proof for it. The Day of Atonement is in fact an evening to evening festival, but as we see from verse thirty two it starts in the evening of the ninth day of the renewed moon, but verse twenty seven tells us that the daylight portion of this great day is on the tenth day of the renewed moon! This proves without any doubt that the evening of the ninth day is followed by the daylight hours of the tenth day, not the other way around. Now some will try and wriggle out of hits but to do so would be difficult because from their reckoning the evening of the ninth day is followed by the daylight hours of the ninth day, which in turn is followed by the evening of the tenth day and then they must finally get to the daylight hours of the tenth day! This is an impossible scenario and to try to push this would be ignorant ab best or downright dishonest at worse, neither of which is good.

Does the renewed Covenant Support This?

Joh 20:1 And on the first day of the week Miryam from Madala came early to the tomb, while it was still dark, and saw that the stone had been removed from the tomb. Joh 20:2 So she ran and came to Shimon Kpha, and to the other taught one whom loved, and said to them, They have taken the Master out of the tomb, and we do not know where they laid Him. Joh 20:3 Then Kpha and the other taught one went out, and they were going to the tomb, Joh 20:4 and the two were running together, but the other taught one outran Kpha and came to the tomb first. Joh 20:5 And stooping down he saw the linen wrappings lying, but he did not go in. Joh 20:6 Then Shimon Kpha came, following him, and went into the tomb. And he saw the linen wrappings lying, Joh 20:7 and the cloth which had been on His head, not lying with the linen wrappings, but folded up in a place by itself. Joh 20:8 So, then, the other taught one, who came to the tomb first, also went in. And he saw and believed. Joh 20:9 For they did not yet know the Scripture, that He has to rise again from the dead. Joh 20:10 Therefore the taught ones went away again, by themselves. Joh 20:11 But Miryam was standing outside by the tomb weeping. Then as she wept, she stooped down to the tomb,
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Joh 20:12 and saw two messengers in white sitting, one at the head and the other at the feet, where the body of had been laid. Joh 20:13 And they said to her, Woman, why do you weep? She said to them, Because they took away my Master, and I do not know where they laid Him. Joh 20:14 And having said this, she turned around and saw standing, but she did not know that it was . Joh 20:15 said to her, Woman, why do you weep? Whom do you seek? Thinking He was the gardener, she said to Him, Master, if You have carried Him away, say to me where You put Him, and I shall take Him away. Joh 20:16 said to her, Miryam! She turned and said to Him, Rabboni! (which means Teacher). Joh 20:17 said to her, Do not hold on to Me, for I have not yet ascended to My Father. But go to My brothers and say to them, I am ascending to My Father and your Father, and to My Elohim and your Elohim. Joh 20:18 Miryam from Madala came announcing to the taught ones that she had seen the Master, and that He had told her this. Joh 20:19 When therefore it was evening on that day, the first day of the week, and when the doors were shut where the taught ones met, for fear of the Yehuim, came and stood in the midst, and said to them, Peace to you. The two interesting verses here are verses one and nineteen, but I have included all to show the context, with verse one saying, And on the first day of the week Miryam from Madala came early to the tomb, while it was still dark. Okay, we can see this is a time just before dawn, it was still dark, but not dark enough for them not to be able to see where to walk. Let us not forget there were no street lights, and it would be uneven ground. So this is the first day of the week, the day Yahushua rises, which is also the feast of Bukurim or Firstfruits, exactly on time. Then we have verse nineteen, When therefore it was evening on that day, the first day of the week. We can see the evening belongs to the first day of the week not the next or second day of the week. This is so plainly written that no-one in their right mind can argue against it, the evening belongs to the day preceding it.
Also,

Luk 23:54 And the day was a preparation, and sabbath was approaching, Luk 23:55 and the women also who have come with him out of Galilee having followed after, beheld the tomb, and how his body was placed, Luk 23:56 and having turned back, they made ready spices and ointments, and on the sabbath, indeed, they rested, according to the command. In verse 54 we see it is the day of preparation and the Shabbat was approaching. But the Greek word used is, epiphosko, (ep-ee-foce'-ko Strongs G2020, A form of G2017; to begin to grow light: - begin to dawn, X draw on. So the Shabbat was beginning to dawn, it was drawing on, it was about to start, in the dawning of the day. If Shabbat started in the evening then it would have started about 12 hours ago.

Conclusion

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So, am I right or am I wrong? I believe the evidence speaks for itself and the day starts at the dawning, or morning, and the twenty four hour cycle ends at the next dawning which also begins the new day. Occam's razor is the law of economy or/or succinctness. It is a principle urging one to select among competing hypotheses that which makes the fewest assumptions and thereby offers the simplest explanation of the effect. And that is what we are looking for, the simplest explanation that will fill all the facts along with the needs to fulfil all requirements. And so we must apply the principles of Occams razor to this problem. The simplest answer to when does the actual day start is dawn and ending at dawn twenty four hours later. It solves al the problems of Passover. It means the sacrifice can take place at the appointed time, it can be eaten in the following evening, the Mighty One can pass over Mitsrayim about midnight without violating His own laws, and it means that the feast of Matsa, or Unleavened bread, can take place the following dawn after the consumption of any meat left over from the previous evening. It also means the Messiah Yahushua can give Himself as the perfect Lamb of Yahuah at the appointed time. It is all so very simple and there are no complications whatsoever. Yahuah likes order, lets face it, He created order out of chaos, light was set free from the darkness. Also the sun, light, was to divide the day from the night. The light is called DAY and so is not darkness, darkness is called night, so is not light, these are scriptural facts. So can day, which is light, actually start in the darkness of an evening leading to night? I think not. Now for all those who want to hold to the traditional belief that the day starts with darkness, or twilight leading to darkness, I say to you if you can prove that position from scripture without it leading to further complications to resolve, then I say please do, I am always open to learning, but you will have to resolve some difficult problems, problems which are easily resolved with a dawn to dawn day cycle. These problems are listed as follows: If the day starts at evening time then, 1. At what time is the sacrifice to me physically made? 2. As the sacrifice is to be eaten on the evening/night of the 14th Abib how can the sacrifice be made In between the evenings and yet not connected to any one evening? 3. If the messiah shared a Passover meal with His talmadim on the evening of the Passover, then He must have made sure that all things were done as prescribed and the lamb would have been slaughtered within the designated period, or at the right time; and as such, how can His sacrifice, which happened after that Passover meal and after the dawning of the daylight hours, how can it be acceptable as He would have died at the wrong time stipulated by the Word? 4. If the Messiahs sacrifice was at the right appointed time, and He shared a Passover meal with the talmadim then how can His sacrifice be acceptable seeing He broke the torah and observed Passover at the wrong time, thereby disqualifying Himself as the perfect Lamb of Yahuah? 5. If the remainder of the Passover lamb was to be consumed by fire before the dawn of the following morning then, again, how can Yahushua be that same Passover Lamb?

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6. What determines the day? Is it light or darkness? As light is called day, how can light, or the day start in darkness, night? 7. If a day starts in the evening when it becomes dark, when does the night begin, in the day when it becomes light? These are serious issues which need to be addressed by anyone trying to prove the Evening to Evening period, but be addressed they must be and in the simplest possible way which must also not contravene any other precept of Scripture. Personally I do not think any proof exists and that the simplest explanation is a dawn-dawn cycle for it addresses every problem at the same time fulfilling all the requirements of Scripture. Yours in Messiah Yahushau Emet Ben Ibri May the face of Yahuah shine upon you all. Contact: peter.meyer158@gmail.com

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