Three Days, Resurrection, and the Restoration of the Hebraic Timeline By: Chaim Malespin

Three Days, Resurrection, and the Restoration of the Hebraic Timeline

From Chaim Malespin

The resurrection of Yeshua HaMashiach (Jesus the Messiah) is a cornerstone of the faith of every true believer. However, questions continue to surface regarding the traditional timeline of His death, burial, and resurrection—especially the meaning of “three days and three nights” in the tomb (Matthew 12:40). The theological emphasis on Sunday, known as “The Lord’s Day,” and the Greco-Roman liturgical calendar has significantly shaped mainstream Christian observance, often at the expense of the original Hebraic calendar and context in which these events occurred.

The Lord’s Day: Theological Shift Toward Sunday

From early on, Sunday became associated with the resurrection. Revelation 1:10 refers to “the Lord’s Day,” and Acts 20:7 and 1 Corinthians 16:2 describe believers gathering on the first day of the week. Yet, it is important to understand that these references reflect a transition in practice, not a command to abandon the Sabbath.

Sunday was celebrated because the tomb was found empty on that day. But the actual moment of resurrection likely occurred on Saturday night, in keeping with the biblical count of days from evening to evening (Genesis 1:5, “And there was evening and there was morning…”).

This transition reflected a departure from Jewish timekeeping to Greco-Roman culture, which reckons days from midnight to midnight, leading to confusion over what “three days and three nights” means.

Historical Developments: The Council of Nicaea and Loss of Jewish Roots

The Council of Nicaea in 325 CE formalized Sunday as the day to celebrate the resurrection. It also severed the connection between the resurrection and Passover (Pesach), instituting Easter based on the Roman solar calendar. This marked a significant turning point in distancing the Kehilah (assembly) from its Jewish roots.

Emperor Constantine, in his edict, declared: “Let us then have nothing in common with the detestable Jewish crowd…” Easter was to be celebrated on the first Sunday after the first full moon following the vernal equinox—not the 14th of Nisan. This intentional distancing suppressed the original biblical calendar used by Yeshua and His disciples.

Condemnation of “Judaizing” Believers

Later councils, like the Council of Laodicea (c. 364 CE), issued decrees such as Canon 29: “Believers must not Judaize by resting on the Sabbath, but must work on that day, honoring instead the Lord’s Day.” This anathematized those who observed the biblical Sabbath and Feasts of the Lord (Leviticus 23), such as Passover and Shavuot.

Inclusive Day Reckoning and Liturgical Simplification

The tradition of Good Friday to Easter Sunday simplifies Holy Week: Friday as the crucifixion, Saturday as the burial, and Sunday as the resurrection. This uses “inclusive reckoning,” counting any part of a day as a whole. However, this does not fully satisfy Yeshua’s prophecy of “three days and three nights” in the heart of the earth (Matthew 12:40). A more accurate timeline aligns His crucifixion with Wednesday and resurrection with Saturday night.

Typology and Symbolism

Despite the chronological confusion, early theologians saw powerful symbolism:

– Day 1: Death (Wednesday)

– Day 2: Rest in the tomb (Thursday evening through Sabbath)

– Day 3: Resurrection and new creation (Motza’ei Shabbat – Saturday night)

This aligns with typological fulfillment: “On the third day He will raise us up” (Hosea 6:2). Sunday is thus viewed as the “eighth day,” symbolizing new creation and eternity.

Messianic Restoration: Reclaiming the Biblical Timeline

Messianic believers and Hebrew Roots communities are restoring the original context by observing Passover instead of Easter, Shabbat instead of Sunday, and counting from Firstfruits to Shavuot (Pentecost). Leviticus 23:10–11 commands: “You shall bring a sheaf of the firstfruits… on the day after the Sabbath.” Yeshua fulfilled this as “the firstfruits of those who have fallen asleep” (1 Corinthians 15:20).

Hebrew Terms Restored

– Messiah (משיח – Mashiach): The Anointed One, promised in Torah and fulfilled in Yeshua.

– Yeshua (ישוע): Hebrew name meaning “salvation.”

– Elohim (אלוהים): The true name for God in Hebrew Scripture.

– Kehilah (קהילה): Assembly or congregation of believers, the original intent of the Greek “ekklesia.”

– Believers (מאמינים – Ma’aminim): Those who trust in the Messiah and walk in His ways.

Suppression of Hebrew and Jewish Believers

Early Jewish followers of Yeshua (e.g., Nazarenes) continued observing Torah and the Feasts. They were labeled heretics and forbidden from associating with gentile believers. Hebrew was banned from liturgy, cutting the Kehilah off from its linguistic and cultural roots.

Colossians 2:8-10 warns: “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men… For in Him dwells all the fullness of Elohim bodily.”

The Resurrection and Firstfruits Connection

Paul affirms in 1 Corinthians 15:20–23 that Yeshua is “the firstfruits” of the resurrection. Leviticus 23:10–11 details the waving of the Omer on the day after the Sabbath (Yom HaBikkurim). This is not Easter Sunday—it is the biblical Firstfruits.

Psalm 16:10 proclaims, “You will not abandon my soul to Sheol, nor will You let Your Holy One see corruption.” Fulfilled in Acts 2:31, this affirms resurrection on the third day.

Jewish Resurrection Belief: Foundations in Tanakh

Daniel 12:2 – “Many of those who sleep in the dust of the earth shall awake…”

Isaiah 26:19 – “Your dead shall live… their bodies shall rise.”

Ezekiel 37 – Valley of Dry Bones: National and personal resurrection.

Job 19:25–27 – “In my flesh I shall see Elohim.”

Rabbinic Thought affirms techiyat ha-metim (resurrection of the dead) as foundational. Maimonides lists it among the 13 Principles of Faith.

1 Corinthians 15 elaborates in detail the significance of the resurrection: “If the Messiah is not risen, your faith is futile; you are still in your sins” (v. 17).

Resurrection and Pentecost: 50 Days of Revelation

The 50-day count from Firstfruits to Shavuot mirrors the journey from resurrection to empowerment. On Shavuot (Pentecost), the Ruach HaKodesh (Holy Spirit) was poured out (Acts 2).

Day 1: Yeshua rises (1 Corinthians 15:20)

Day 3: Emmaus Road (Luke 24)

Day 40: Ascension (Acts 1:3–9)

Day 50: Shavuot – birth of the Kehilah (Acts 2)

Conclusion: Return to the Hebraic Roots

Understanding the resurrection of Yeshua in its Hebraic context deepens our faith and aligns us with Elohim’s appointed times. The Greco-Roman Church calendar, shaped by tradition and politics, cannot replace the prophetic significance of the Torah’s Feasts.

Let us return to the rhythm of Scripture, where the resurrection is not an isolated event on Sunday but the fulfillment of the Feast of Firstfruits. Let the redeemed say so—and count the Omer with joy, knowing that just as the Messiah rose, so shall we.

“Messiah has indeed been raised from the dead, the firstfruits of those who have fallen asleep.” – 1 Corinthians 15:20