Atonement Summary and Analysis (like SparkNotes) | …

1. The annual Day of Atonement was an Old Covenant shadow of Christ and His redemptive sacrifice for His people (Col. 2:16-17; Heb. 9:7-15). Because the Day of Atonement was an Old Covenant shadow pointing to Christ, it no longer binds us to its specific details ( Heb. 8:13; 10:1,9). Thus, the fact that a Sabbath was celebrated "from even to even" in conjunction with the Day of Atonement in no way defines for us the ordinary time at which a day begins or at which time the weekly Sabbath would ordinarily begin.

Summer 2016 critical essays on atonement novel Col. "Five Myths of the …

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1. David states that he will hide himself in the field "unto" (literally, "until") the even of the third day (1 Sam. 20:5). The implication being that David would only remain in his hiding place until "the third day at even" and after that he would depart. It is significant to note that no specific time of the day was appointed by David for Jonathan to convey his message to David. David simply stated that the message must be delivered to him by "the third day at even", otherwise David would not be there to receive it. 2. According to 1 Sam. 20:35 Jonathan did not meet David "at even", but rather met him "in the morning." To conclude that this means that Jonathan met David late in the morning (just before noon) and that their meeting lapsed into the noon hour, is certainly reading into the text something that is entirely absent from the text. The text (1 Sam. 20:35) clearly says they met "in the morning." It says nothing about a meeting at noon or a meeting at even. But the text (1 Sam. 20:35) does state that "Jonathan went out into the field at the appointed time with David" (emphasis added). If we maintain that the meeting actually occurred "in the morning" (1 Sam. 20:35), does this not contradict what David said, "that I may hide myself in the field unto the third day at even" (1 Sam. 20:5)? It certainly does not. Two lines of argument will demonstrate that there is no contradiction between the two texts when one passage states that David would remain in hiding until the evening of the third day (1 Sam. 20:5) while the other passage states that the meeting between David and Jonathan actually occurred in the morning (1 Sam. 20:35).
a. First, there was no appointed time specifically stated for a meeting between Jonathan and David in 1 Sam. 20:5. David only indicated how long he would remain in hiding (until "the third day at even). If there was a specific time that both David and Jonathan agreed upon, it is not mentioned until 1 Sam. 20:35 ("And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David", emphasis added). Thus, if one maintains that there was an appointed time to meet, the only appointed time specifically stated in the text for the meeting was "in the morning" not "at even." b. Second, it is far from certain that the best translation of 1 Sam. 20:35 is "at the time appointed with David" (emphasis added). The Hebrew word translated "the time appointed" ( ), may refer to an "appointed time, place, meeting" ( , by Brown, Driver, and Briggs, p.417). In other words, it is the context of the passage that determines the specific thing that is "appointed" (whether an appointed time, or an appointed place, or an appointed meeting). On the one hand, there is no contradiction if the meaning of the text is "a time appointed" (as argued above). On the other hand, since there was no appointed time specifically stated for the meeting, and since there was an appointed place to meet ("by the stone Ezel" according to 1 Sam. 20:19) and an appointed meeting agreed upon in order to deliver the message (1 Sam. 20:19-23), the context makes it clear that the more accurate translation of 1 Sam. 20:35 should read: "And it came to pass in the morning, that Jonathan went out into the field at the place (or meeting) appointed with David." This is the way in which many versions (ancient and modern) render the passage:
(1) "And morning came, and Jonathan went out to the field, as he appointed to do for a signal to David" (The Greek Septuagint); (2) "And it came to pass in the morning, Jonathan went out into the field to meet David" (The Syriac Peshitta); (3) "And it cometh to pass in the morning, that Jonathan goeth out into the field for the appointment with David" (Young’s Literal Translation of the Bible); (4) "In the morning Jonathan went out into the field to the appointment with David" (The Revised Standard Version); (5) "Next morning Jonathan went out into the fields for the agreed meeting with David" (The Jerusalem Bible); (6) "Now it came about in the morning that Jonathan went out into the field for the appointment with David" (The New American Standard Bible); (7) "In the morning Jonathan went out to the field for his meeting with David" (The New International Version).
3. Thus, there is nothing in 1 Sam. 20:5,35 that would demonstrate the evening to begin at noon.
Argument #7: Only the Old Testament will provide the information needed to determine when a new day begins because the New Testament writers were influenced by cultural considerations which led them to measure a day differently than Israelites of the Old Testament had measured a day.