Matt 12:40; For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.

Mark 14:42-43;And now when the even was come, because it was the preparation, that is, the day before the sabbath, Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.

Matt 28:1; In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

These 3 scriptures prove three things;

1. That Jesus would spend 3 days and three nights in the tomb.

2. That the day he died was the 'preparation' day, the day before the sabbath which is the 14th day of the month of Nisan, the day of passover.

3. That HE rose again on the morning of the 1st day of the week, which today is sunday, according to Matt 28:1.

Now if we calculate carefully we will see that if Jesus died on the preparation day, 14th of Nisan on passover, the day before the Sabbath, we will find that the days do not coincide with what Jesus said in Matt 12:40.

Thus my question, did Jesus really spend three days and three nights in the tomb as HE said HE would in Matt 12:40, or did HE not? Was HE wrong? Were Matthew, Mark, Luke and John wrong in recording that Jesus rose again on the morning of the 1st day of the week?


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Ancient Christian writers confirm this reconstruction. In The Apostolic Constitutions, Book V, Section III, it says that the Last Supper occurred on the fifth day of the week (Thursday), that Jesus was crucified on the next day (Friday), and rose on the first day (Sunday), and it explicitly states that this constitutes three days and three nights. The Apostolic Constitutions uses Roman-style midnight-to-midnight days, so this squares with the New Testament’s use of sundown-to-sundown days. It also says that Jesus gave the apostles a commandment to pass on to us, to fast on Wednesdays and Fridays; the first to commemorate His betrayal, the second to commemorate His passion on the cross.

Therefore, it is obvious that the Crucifixion took place on a Friday, that Jesus rested in the tomb on Saturday, the Sabbath, and rose from the grave on Sunday. So, you might ask, why didn’t the gospel writers just come right out and say that it was Friday, Saturday, and Sunday? The answer is that they did, for the circumstances under which they wrote. They were writing for an audience beyond Palestine, and in the Roman Empire of the first century, there was no general consensus about the names of the days of the week, the number of the current year, the names and lengths of the months, the date of the new year, or the time at which the day began. On that last point, the day began at midnight in Egypt, at sunrise in Greece, and at sunset in Palestine. So even though it is not what we are used to, the gospels are really worded in such a way as to make the dates and times comprehensible to anyone in the Roman Empire who was familiar with the Jewish Scriptures. See also Why doesn’t the New Testament give precise dates?

When you count days you get a different answer than when you subtract dates. If you go to a three-day seminar that begins on Friday, you expect it to end on Sunday, because Friday, Saturday, and Sunday are three days. However, if you subtract the date of Friday from the date of Sunday, the answer is two elapsed days. The ancients counted days instead of calculating elapsed time—in fact, Jesus Himself counted days this way in Luke 13:31-32. This is why the tradition is universal that Jesus spent three days in the tomb when He was buried on Friday and rose from the dead on Sunday. All intervals in the Jewish and Christian calendars are calculated the same way, which is why Pentecost falls on a Sunday and not on a Monday.

Thank you Stokey,

How do YOU read the verses above? Forget about The Apostolic Constitutions, Book V, Section III. What do you think?

Brother, remember Matt 12:40. Jesus said HE would be 3 days and 3 nights in the heart of the earth. Check the Greek meaning of the word 'heart.' Jesus pointed specifically to Jonah's situation to remind us that just as Jonah spent 3 days and 3 nights in the belly of the fish, so will HE in the heart of the earth.  It was an actual physical thing that happen to Jonah, and Christ is reminding us that it would be also for HIM.

If The Apostolic Constitutions, Book V, Section III is right, then comparing their argument to Matt 12:40 and Jesus HIMSELF lied. My question here would be, can you read anywhere else in the bible that Jonah was roaming around one day outside the belly of the fish for one day and only spent two days in the belly of the fish? If Jonah did, that then what The Apostolic Constitutions, Book V, Section III, suggest would be correct. But I cant read anywhere in the bible that the three days and three nights that Jonah spent in the belly of the fish also included one day and one night of him roaming around outside.

"Was Jesus really in the heart of the earth for 3 days and 3 nights? How do you explain Matt 12:30, 40?"

A visitor writes,

"Was Jesus really in the heart of the earth for 3 days and 3 nights? How do you explain Matt 12:30, 40?"

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

The weight of the evidence in the Bible is that Jesus ate the Passover according to the Law, as the 14th of Nisan ended and the 15th began (approx 6pm Thursday). He was arrested about midnight on the 15th of Nisan, crucified at 9am, died at 3pm and was buried before 6pm on the 15th of Nisan (Friday). The 15th of Nisan was the preparation day (In Exodus 12:16 it is a holy convocation, but food can be prepared and it is NOT designated a Sabbath) He remained in the tomb on the 16th of Nisan (Saturday) which was the weekly Sabbath and was raised early on the 17th Nisan (Sunday), the first day of the week.

@ stokey,

Brother, qarauna vinaka na vanua kemuni dre quote mai kina. The 14th of Nisan is the preparation day and the passover. Wilika vinaka na quote kemuni biuta mai qori kei na tolu na tiki ni vola tabu au biuta toka e cake ko ya. Raica na vanua kemuni quote mai kina e sa via vakacalai keda me tukuna ni cala na i vola tabu ni sega ni i ka 14 ni Nisani na siga vakarau (preparation day) koya a mate kina ko Karisito.

Read carefully what you quoted. Very subtle how they edged in their argument.

Au kila kemuni dre mai ke na nomuni quote qori http://thisisyourbible.com/media.asp?id=1245, e totoka na vakekeli va qori brother, but we must always measure it against the word of God, Isaiah 8:20.


Is it possible that the Jews were using a different calendar then the one we are using today?

The Jewish calendar is based on three astronomical phenomena: the rotation of the Earth about its axis (a day); the revolution of the moon about the Earth (a month); and the revolution of the Earth about the sun (a year). These three phenomena are independent of each other, so there is no direct correlation between them. On average, the moon revolves around the Earth in about 29½ days. The Earth revolves around the sun in about 365¼ days, that is, about 12.4 lunar months.

The civil calendar used by most of the world has abandoned any correlation between the moon cycles and the month, arbitrarily setting the length of months to 28, 30 or 31 days.

The Jewish calendar, however, coordinates all three of these astronomical phenomena. Months are either 29 or 30 days, corresponding to the 29½-day lunar cycle. Years are either 12 or 13 months, corresponding to the 12.4 month solar cycle.

Vinaka vakalevu brother,

Totoka na i vakamacala oqo. Were the Jews using this calculation in Christ's day?

The starting date of the Jewish calendar is 3761 B.C., which is supposed to be the molad of Tishri before the creation of Adam and Eve! The Jewish scholar Moses Maimonides, who died in 1204 A.D., discusses the calendar at great length in his work Kiddusch hachodesch. Maimonides explains the starting molad as follows:

"For God gathered together the earth out of which He formed the first man during the first (thirteenth) hour. Since, therefore, from the time of the first foundation of the world to that of the perfected man there had elapsed five whole days and fourteen hours of the sixth day, we must make it our business to know both the month to which those days and hours belong, and also the first New Moon of that year to which the month belongs. From the time therefore of that New Moon, which occurred when the second (fourteenth) hour of the sixth day was ending, there must be subtracted four days, eight hours and 876 chalakim (4d. 8h. 876ch.), which is the excess of a Common Lunar year of twelve months above an exact number of weeks; and we find that the first new moon of the year which preceded the creation of man occurred on the second day of the week, when five hours and 204 chalakim of its night had elapsed. {Maimonides here means: D6 H14 P0 MINUS 4D 8H 876P = D2 H5 P204, or Sunday evening, just after 11:00 p.m..} Its character [molad] is therefore 2d. 5h. 204 ch. And certainly, by computing those years which have elapsed since the creation of the world, this anticipative year may be determined."So we need to acknowledge that we are dealing with a calendar that was not around during the ministry of Jesus Christ and during the lifetime of the original apostles. It originated at some point after the destruction of Jerusalem in the 130's A.D., and was then preserved by the calendar reform of Hillel II in the late 350's A.D..

"So we need to acknowledge that we are dealing with a calendar that was not around during the ministry of Jesus Christ and during the lifetime of the original apostles. It originated at some point after the destruction of Jerusalem in the 130's A.D., and was then preserved by the calendar reform of Hillel II in the late 350's A.D..

Research taka mada na Gregorian kei na Julian calendar. Just google it.

God Bless

Emeni brother.

sa tekivu vakekeli na tamata.

Vinaka vakalevu.

Hosea 4:6;My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

Vinaka vakalevu brother,

I am a firm believer in the bible, the bible and the bible alone. I believe in the resurrection of our Lord and Saviour.

What I am trying to get at in this discussion, is that most Christians do not know how cunning the devil is. We have come to believe and have raised up two days in which to worship our God, and yet we are blind to the fact that both days belong to the devil himself. Research taka mada na yavu ni siga e rua na sunday kei na saturday which seventh day adventists and the jews believe is the true sabbath.

Ko kemuni brother sa toka dei toka e na nomuni quote mai na Judaism 101. Na nona time calculation na Kalou e yavutaki mai na Genesis 1:14-19. Wilika vinaka mada ko ya qai tarogi kemuni se cava e kaya tiko e kea na Kalou me da vakayagataka me kilai kina na siga, vula kei na yabaki?

What were the firmaments that HE set in the heavens?


How do you explain the contradictions in the resurrection story?



The New Testament makes the assertion that the truth of Christianity stands or falls on the resurrection of Jesus.

The apostle Paul stated, “If Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ.… And if Christ be not raised, your faith is vain; ye are yet in your sins… . If in this life only we have hope in Christ, we are of all men most miserable” (I Corinthians 15:14, 15, 17, 19, KJV).

A common objection to the fact of the resurrection is that the four Gospel narratives contain hopeless contradictions. If the four accounts were placed in parallel columns, a number of apparent differences would be highlighted. However, these apparent differences ultimately confirm the truthfulness of these accounts, rather than refute them.

If all four Gospels gave exactly the same story, in exactly the same order, with exactly the same details, we would immediately become suspicious. We could also wonder why all four writers did not simply attach their names as co-authors of one account. Obviously, this is not the case. None of the four Gospels gives all the details of what transpired.

Matthew is the only writer who records the first appearance to the women, while only in Luke do we find the account of the two disciples on the road to Emmaus. The appearance of Mary Magdalene is omitted by both Matthew and Luke. Only John records the appearance of our Lord in the upper room, when Thomas was absent and the appearance on the sea of Galilee.

It is quite clear that all of the Gospels relate their portraits of Jesus differently. This is what we should expect. No four witnesses (or news reporters), all of whom witness a series of events, will write them up in exactly the same way, detail for detail. If they did, there would be obvious collusion.

If the differences concerned the main points of the story, then there would be justification for doubt, but when the salient points are agreed upon by every witness, insignificant differences add to, rather than subtract from, the validity.

It should be noted, too, that none of the details necessarily flatly contradicts any others, but in some plausible way they correlate together to supply the larger picture. The variations in detail the different writers chose to include in the resurrection narratives consist of incidental things which in no way jeopardize the main plot of the story.

One of the seeming contradictions that bothers people concerns the time the women came to the tomb, related differently by John and Mark. Mark’s account has the women coming to the tomb at the rising of the sun, while John states that Mary Magdalene came to the tomb when it was dark.

This difficulty is solved when it is realized that the women had to walk quite some distance to reach the grave, since they stayed in Jerusalem or Bethany. It was dark when they left the place in which they were staying, but when they arrived at the tomb the sun was beginning to shine. Therefore, Mark is speaking of their arrival, while John refers to their departure.

The area which has generated the most discussion concerns the angels who were at the tomb of Jesus. Matthew and Mark relate that one angel addressed the women, while Luke and John say that two angels were at the tomb.

This seems to be a discrepancy, with Matthew and Mark knowing of only one angel while Luke and John speak of two. However, Matthew and Mark do not say that there was only one angel at the tomb, but that one angel spoke to the women.

This does not contradict Luke and John, for Matthew and Mark specify that one angel spoke, but they do not say there was only one angel present or only one angel spoke. Quite possibly one of the angels served as the spokesman for the two, thus he was emphasized. There is no need to assume a discrepancy.

Though they report some of the details differently, the Gospels agree in all important points. The accounts are in harmony on the fact that Jesus was dead and buried; that the disciples were not prepared for His death, but were totally confused; that the tomb was empty on Easter morning; that the empty tomb did not convince them that Jesus had risen; that Mary thought the body had been stolen.

The Gospel writers also concur that the disciples had certain experiences which they believed to be appearances of the resurrected Christ. That normative first century Judaism had no concept of a dying and rising Messiah is a historical fact.

The disciples proclaimed the resurrection story in Jerusalem, in the place where Jesus had been killed and buried. All these facts considered together constitute a powerful argument for the validity of the resurrection story.

The venerable scholar, Wilbur Smith, had this to say about the differences in the resurrection accounts and the areas in which the Gospels agree:

“In these fundamental truths, there are absolutely no contradictions. The so-called variations in the narratives are only the details which were mostly vividly impressed on one mind or another of the witnesses of our Lord’s resurrection, or on the mind of the writers of these four respective Gospels.

“The closest, most critical, examination of these narratives throughout the ages never has destroyed and can never destroy their powerful testimony to the truth that Christ did rise from the dead on the third day, and was seen of many” (The Supernaturalness of Christ, W.A. Wilde Company, 1954, p. 205).




George Ladd, I Believe in the Resurrection of Jesus, Eerdmans, 1975

Wilbur Smith, The Supernaturalness of Christ, W.A. Wilde Company, 1954

W.J. Sparrow-Simpson, The Resurrection and the Christian Faith, Zondervan, 1968

Merrill Tenney, The Reality of the Resurrection, Harper and Row, 1963




@ Joe Bose,

Vinaka vakalevu na quote mai ke http://www.josh.org/site/c.ddKDIMNtEqG/b.5106669/k.CED3/How_do_you_... brother, but what do YOU think?

Sa totoka na vakekeli, ia na cava e da rawa ni da kaya vakataki keda e na vei ka e da vakelia ni da veidutaitaka vata na i vola tabu?

Noqu taro Joe Bose, ni ko wilika na tolu na tiki ni vola tabu au biuta vata toka kei na noqu taro, e a tolu dina na siga ka tolu dina na bogi ko Karisito e na i bulubulu? E da reconcile taka rawa vakacava na veicalati ni ka e tukuna ko KOYA e na Maciu 12:40 kei na ka e da kaya ni mate e na siga vakarau (14th of Nisan which is also the passover) ka laki tucake tale e na mataka lailai ni matai ni siga ni wiki e na siga sade?

E sa tolu dina beka na siga ka tolu dina na bogi koya e na i bulubulu?



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