Gde je bio Isus tri dana između svoje smrti i svog vaskrsenja?

Gde si Shushumenko ?Ti ne izlazis bre iz ove religiozne sekcije,

Za nekog ko nema mogucnost verovanja ti ispade najveci vernik na forumu i strucnjak za religiozna pitanja.
To sto sam rekao nije nikakva nova informacija,
To je opste znanje kada je za jevreje u starim vremenima bio kraj starog dana i pocetak novog dana,
To vrlo lako mozes proveriti na internetu postoji milion linkova ili zelis da ti ih ja postavim odavde onako direktno .
Takodje Imas bar hiljadu ljudi jevrejskog porekla na ovom Burek forumu i sa nekima od njih si pre "komunicirao" zasto jednostavno ne pitas nekog kada pocinje Sabath ?

Evo malcke drugog izvora...

When does the Bible Sabbath Begin and End?

What is the time for beginning and ending the Sabbath today? This is not merely an academic question for scholars to debate, but a practical one relevant to many Christians who believe in the validity and value of the principle of seventh-day Sabbath keeping for today. The problem of when to begin and to end the observance of the Sabbath is particularly acute in those parts of the world where it is difficult, if not impossible, to observe the Sabbath according to the sunset reckoning, because in these places the sun rises or sets very early or very late or not at all during certain periods of the year.

The question of when to begin and end the observance of the Sabbath was examined at great length by the early Adventist believers. The aim of this article is first to summarize briefly the positions they adopted, since these provide a valuable historical perspective in discussing Sabbath reckoning today. Additionally, this article will suggest a guideline for Sabbath reckoning in those parts of the earth where sunset reckoning is difficult and sometimes impossible to follow. The suggested guideline will be developed out of the implications of the Fourth Commandment.

Sabbath from 6 P.M. to 6 P.M.

Seventh-day Sabbath-keeping was introduced in America by the Seventh Day Baptists, who organized their first church in Rhode Island in 1671. In the eighteenth century the German Seventh Day Baptists in the Ephrata community of Pennsylvania observed their Sabbath from 6 p.m. Friday to 6 p.m. Saturday.

Julius Friedrich Sachse, a historian of German sectarian groups in Pennsylvania, notes that:

"the Sabbath was ushered in with the first hour of [after] the sixth day (Friday, 6 p.m.) and closed at the end of the twelfth hour of the seventh day (Saturday, 5:59 p.m.) . . . to conform to the very letter of the law in the New Testament."

This method of Sabbath keeping from 6 p.m. to 6 p.m. was apparently advocated by other Seventh Day Baptist groups, as indicated by the discussion of this issue in The Sabbath Recorder, a periodical of the Seventh Day Baptists.

Seventh-day Sabbath keeping was first introduced to Adventist believers in Washington, New Hampshire, early in 1844 by Rachel Preston Oakes, a Seventh Day Baptist. T. M. Preble was the first Adventist minister to accept and teach the Sabbath. In an article he wrote in 1845, Preble seems to suggest that the Sabbath must be observed from 6 p.m. to 6 p.m.

During the first 10 years of their history Adventists generally observed the Sabbath from 6 p.m. Friday to 6 p.m. Saturday, although some kept it from sunrise to sunrise. The main promoter of the 6 p.m. to 6 p.m. Sabbath reckoning was Joseph Bates, an ex-sea captain and a self-sacrificing crusader for truth who became a pioneer of the early Advent believers and an apostle for the Sabbath. In August 1846 Bates published a 48-page pamphlet entitled The Seventh-day Sabbath, a Perpetual Sign, which proved to be a mighty instrument in propagating the message of the Sabbath.

The reasoning Bates gives in this pamphlet for beginning and ending the Sabbath at 6 p.m. is that one "cannot regulate the day and night to have what the Savior calls twelve hours in the day [John 11:9] without establishing the time from the centre of the earth, the equator, where at the beginning of the sacred year, the sun rises and sets at 6 o'clock." Bates continues reasoning that since in the Arctic and Antarctic areas there are times when the sun never sets or never rises, then "the inhabitants of the earth have no other right time to commence their twenty-four hour day, than beginning at 6 o'clock in the evening."

There is no evidence that Bates was influenced by German Seventh Day Baptists in forming his position on the six o'clock beginning time for the Sabbath. "Rather, he came to these conclusions," Carl Coffman rightly notes, "as a result of his knowledge of a seaman's computation of equatorial time."

In the spring of 1851 Bates defended his 6 p.m. to 6 p.m. position in an article entitled "Time to Begin the Sabbath," where he appeals to two main Bible texts, namely, Leviticus 23:32 and Matthew 20:1-16.9 From the first text he derived the principle of keeping the Sabbath "from even unto even," and from the second he established the time of "even," namely, 6 p.m.

The fact that in the parable of the laborers in the vineyard (Matthew 20:1-16) the master paid his laborers at "even" (v. Smile

, which was the 12th hour of the day, led Bates to the conclusion that the 12 hours of the day were reckoned from 6 a.m. to 6 p.m. Thus 6 p.m. is the "even" which marks the beginning and end of the Sabbath.

To defend this view Bates argued that the Sabbath should be reckoned according to equatorial time, that is, according to the length of the day and night at the equator. At the equator sunrise and sunset occur consistently throughout the year plus/minus 10 minutes at 6 a.m. and 6 p.m. respectively.

Bates maintained that the Sabbath should be observed according to the "equatorial day" in all parts of the world. What he meant is that the Sabbath is to be observed longitudinally from 6 p.m. to 6 p.m. as it comes to each part of the earth in due time as the earth revolves on its axis.

The majority of the early Adventist believers adopted Bates' position, especially because he was greatly respected on account of his consistent Christian life and his zeal in proclaiming the distinctive Adventist beliefs. Writing in 1868 James White acknowledges that Bates' "decided stand upon the question, and respect for his years, and his godly life, might have been among the reasons why this point was not sooner investigated as thoroughly as some other points." Among those who accepted Bates' position were James and Ellen White.

For several years most Adventist believers observed the Sabbath according to equatorial time, that is, from 6 p.m. to 6 p.m. Many, however, were not satisfied with this method. Thus some observed the Sabbath from sunset to sunset while other from sunrise to sunrise. In reviewing the entire matter several years later (1868) James White wrote: "the six o'clock time was called in question by a portion of believers as early as 1847, some maintaining that the Sabbath commenced at sunrise while others claimed Bible evidence in favor of sunset."

The existing diversity in the time of Sabbathkeeping was of great concern to Adventist leaders, who feared that unless this question could be clearly settled on Biblical grounds, the continuing divergence might splinter the Advent believers.

This concern led James White to urge first D. P. Hall and later J. N. Andrews to investigate this subject and ascertain what the Bible actually taught regarding Sabbath reckoning. Hall failed to produce an article but Andrews submitted the results of his investigation in the form of a paper which later appeared in article form in the December 4, 1855 issue of the Review and Herald.

Sabbath From Sunset to Sunset

In his paper J. N. Andrews argues convincingly that the New Testament defines "evening" not necessarily as 6 p.m. but rather as "sunset". He appeals especially to texts such as Mark 1:32 where it explicitly says: "That evening, at sundown, they brought to him all who were sick or possessed with demons" (cf. Luke 4:40; Matthew 8:16). Here the evening which marks the end of the Sabbath is clearly linked to sunset. Andrews gave additional references from the Old Testament where "even" is equated with the setting of the sun.

Regarding the parable of the laborers in the vineyard, Andrews argues that it does not necessarily prove that the 12th hour of the day coincided exactly with 6 p.m. He establishes this point by showing that the 12 hours of the day were not 12 sixty-minute periods like ours, but rather 12 equal parts of the daylight time, which would vary somewhat according to season. This conclusion is explicitly supported by John 11:9 where Jesus says: "Are there not twelve hours in the day? If any one walks in the day, he does not stumble because he sees the light of this world."

Support for Andrews' reasoning is found in the Talmud, where there is a discussion of the extent of reasonable error in the estimate of the hour of the day and it is noted that "in the sixth hour the sun stands in the meridian." Thus Andrews rightly concluded that the Jewish hour was not a fixed unit of time but the 12th part of the time between sunrise and sunset at any time of the year. Consequently the parable of the laborers in the vineyard offers no valid justification for a 6 p.m. to a 6 p.m. method of beginning and ending the Sabbath.

Andrews presented two major reasons for ruling out the 6 p.m. to 6 p.m. method of Sabbath keeping. First, such a method is dependent upon clocks or watches, which did not exist in Bible times. This would mean that in those days God's people would have been at a loss to know when to begin and end the Sabbath. Second, "the Bible, by several plain statements, establishes the fact that evening is at sunset."

The conclusions reached by Andrews are based on a sound analysis of the Biblical data. At the same time it should be noted that the difference between the position of Andrews and that of Bates is relative as far as Palestine is concerned, because in that country the difference between the earliest sunset in December (about 6 p.m.) and the latest sunset in July (about 8:00 p.m.) is about two hours. The problem arises, however, in those parts of the earth farthest away from the equator where sunset time varies during the course of the year as much as ten or more hours.

Andrews' paper was presented and discussed at a conference held in Battle Creek on Sabbath, November 17, 1855. The convincing and comprehensive analysis of Andrews was accepted by all, with the exception of a small minority. Two days later on November 19, 1855, Ellen White had a vision which confirmed the sunset reckoning.

Following the Sabbath conference of 1855, the sunset reckoning became widely accepted by practically all Adventist believers. Writing in the Review in 1864, Uriah Smith, the editor, says: "Harmony now reigns where there might have been discord and division." The only major problem that arose after the official acceptance of the sunset reckoning in 1855 was the application of this method in those regions of the earth where the sun sets very early, or very late, or, as in the Arctic and Antarctic, not at all for a period of time. The solutions adopted for these regions will be briefly summarized below.

How to reckon the Sabbath in the Arctic

The observance of the Sabbath according to the sunset reckoning in the Arctic regions becomes practically impossible during part of the summer, when the sun never sets below the horizon, and during part of the winter, when the sun never rises above the horizon. In these areas the common difficulties resulting from observing the seventh-day Sabbath in a society where most working schedules are built around Sunday as the day of rest, are compounded by the problem of knowing when to begin and close the Sabbath during those weeks when the sun does not rise or set.

The problem of observing the Sabbath in the Arctic region exists not only during the time when the sun does not set or rise above the horizon, but also during the time just before the sun's disappearance for a certain period in winter and immediately following its reappearance. At this time of the year the sun sets by noon time; thus half of the Sabbath falls within the civil time of Friday. This means that according to the sunset reckoning, for several weeks every year, half of the Sabbaths falls during the civil time of Friday and half during that of Saturday.

Under these conditions the observance of the Sabbath according to the sunset reckoning becomes a real problem, because it requires the interruption of work on Friday by noon and the resumption of work on Saturday after the noon hour. This is not an imaginary problem but a real one which Seventh-day Sabbath keepers face, for example, in the northern part of Norway and to a lesser degree in all Scandinavian countries and Alaska. No easy solution can be offered on how to observe the Sabbath according to the sunset reckoning when the above conditions prevail.

Several recommendations have been offered by the General Conference of Seventh-day Adventists to believers living in the Arctic regions. The preferred recommended practice is that "during the winter period when there are no sunsets, the Sabbath be begun and ended at the same time it was begun and ended when the last sunset occurred."

Other acceptable alternatives are:

1.During the winter when there are no sunsets, the end of the twilight, or in other words the beginning of darkness, as indicated by astronomical tables, be looked upon as the beginning of the Sabbath.

2.That the Sabbath be kept according to astronomical computations for the moment when the sun is closest to the horizon, or at its zenith, on Friday until it returns to this point on Saturday.

3.That the Sabbath be begun and ended during the winter period when there are no sunsets north of the Arctic Circle at the same time as indicated on sunset calendars just south of the Arctic Circle.