Ark Prophesies Resurrection

Jesus' Resurrection on same day Ark Rested

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jeremy | July 17, 2011 | 6 comments

Would you ever imagine that Jesus was resurrected on the same day Noah’s ark landed on the “mountains of Ararat”?

“And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat” (Genesis 8:4).

It gives a whole other meaning to be writing this blog in the seventh month, on the seventeenth day of the month (7/17/2011). This date has more importance than you probably ever realized!  Please keep reading.

There’s no doubt the story of “Jonah and the whale” has received almost as much ridicule as “Noah and the ark.” The story of Jonah is linked to the historicity of the resurrection of Jesus. The story of Jonah and the whale also was a prophesy of the resurrection of Jesus: “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” (Matthew 12:40). Jonah’s name in Hebrew actually means “dove”. Significance is given to his name when he is saved from drowning, not in an ark, but in a great whale prepared by God (Jonah 1:17). The meaning of Jonah’s name and the fact he was saved from the waters commemorates God’s saving grace, just as it did with Noah after the flood when a dove returned to the ark with an olive branch.

Jesus used Johan’s experience in the belly of the whale, just as He had with Noah in the chambers of the ark, as a warning of the coming judgment: “The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here” (Luke 11:32).

We can conclude, based on Matthew 12:40 that the duration of Jesus’ death was prophesied (“three days and three nights”) through the story of Jonah and the whale. What’s surprising to discover is that His resurrection was prophesied in the story of Noah’s ark! Genesis 8:4 tells us precisely when the ark of Noah came to rest: “… and on the seventeenth day of the seventh month the ark came to rest on the mountains of Ararat.”

The Bible is clear that Jesus was crucified and died on the Passover (Mark14:12). The date of the Passover was the fourteenth day of the seventh month in the civil year. Three days later (His resurrection) from the fourteenth day of the seventh month would be the seventeenth day of the seventh month, which is the same day Noah’s ark came to rest on the mountains of Ararat! Jesus was resurrected the same day Noah’s ark came to rest! Noah’s ark prophesies the day Jesus was resurrected!

You may be asking, “Isn’t the Passover the first month of the year (Nisan)?”   You have to go back and study the scriptures for the answer.  Upon studying Exodus 12:2 and 13:4, we see that God changed the Jewish calendar and made Abib the first month of their calendar year.

Exodus 12:1-3
Now the LORD said to Moses and Aaron in the land of Egypt, “This month shall be the beginning of months for you; it is to be the first month of the year to you. “Speak to all the congregation of Israel, saying, ‘On the tenth of this month they are each one to take a lamb for themselves, according to their fathers’ households, a lamb for each household.'”
Exodus 12:18-19
“In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty-first day of the month at evening. On this day in the month of Abib, you are about to go forth.”

So, how do this all make sense?  It’s very simple:  Abib was originally the seventh month of the Jewish year, then God made Abib the  first month of the year.  Then the name was changed from Abib to Nisan.  We know this by comparing Exodus 12:2 to Esther 3:7.  Here’s an easy example:  We have a month called July, the seventh month of the year.  However, the Israelite’s under God’s command change July to the first month of the year.  Then, the name was changed from July (Abib) to Nisan.  It was once the seventh month of the year, but now it’s just been given a new number.  Since Abib was the seventh month, it would also have been the same month in which Noah’s ark rested on the mountains of Ararat.

By comparing Exodus 12:18-19 with Esther 3:7 we learn that Nisan 14 is the day on which God had commanded the Israelites to celebrate the passover.  Three days later, on the day of Jesus’ resurrection, Noah’s ark came to rest on the mountains of Ararat.

Is it by random chance that Jesus was resurrected on the same day Noah’s ark came to rest? Absolutely not! The first Ark, which saved Noah and his family from God’s judgment, was only a boat made of wood. The second Ark was given to us over 2000 years later when Jesus defied death, raised from the dead and stood before the masses to proclaim He was the Truth and the new Ark. He solidified this point by offering rest in His new ark the same day Noah’s ark rested on the “mountains of Ararat.” Those who reject Jesus remain in their sins, and will soon experience the next great judgment to come, not by water, but by fire (2 Peter 3:7)

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6 comments

  • savannahgg says:

    so glad i read this brother Jeremy 🙂 thank you for sharing it 🙂

  • Dariana says:

    Excellent information, thaks for sharing it. God bless you.

  • admin says:

    Thank you!

  • Daf says:

    We know that Jesus rose from the dead on a Sunday – the 1st day of the week… but didn’t Jesus die on a Friday?

    Jesus died on Passover (the 14th Day of the 1st month), so, the 17th day of the 1st would be a Monday wouldn’t it? Don’t get me wrong, I want this prophecy of the resurrection to be true from Gen. 8 but it doesn’t make sense to me sorry 🙁

  • admin says:

    It’s been a wrong assumption that Jesus died on Friday. Read more here:
    http://tinyurl.com/3hnqgpt

  • David Roberts says:

    I really enjoyed this article, but unfortunately for me, it creates lots of problems.

    Here’s a long quote, to explain why:

    “Counting the Omer–A Subject of Dispute

    The Harvest of the Barley Omer occurs on the second day of the seven days of Unleavened Bread. It is a miniature festival within a festival. It is listed in Leviticus 23 along with all the appointed times of God.
    Beginning on the day that the first omer of barley was harvested and brought to the Temple, a countdown to the next Biblical Festival began. The Torah commands the Israelites to count off 49 days and then celebrate the festival of Shavuot (Pentecost) on the 50th day. The day the Omer was brought was ‘Day One’ of what is called ‘Counting the Omer.’ The next day was ‘Day Two’ of the Omer count, the next was ‘Day Three’ and so on.
    During the 49 days of the Omer count, the wheat crop in Israel ripens. By the end of the Omer count, the crop is ready for harvest and the First Fruits of the wheat crop can be brought to the Temple for Pentecost. However, in the apostolic era, the Pharisees and the Sadducees disagreed about the timing of this ritual. As a result, they disagreed about the date of Pentecost.
    The point of contention lies in the ambiguity of the Hebrew text. Leviticus 23:11 says the Omer is to be brought “on the day after the Sabbath.” It is not clear whether the verse is referring to the weekly Sabbath or the special High Sabbath which begins the week of Unleavened Bread. If the verse refers to the weekly Sabbath, then the Omer would always fall on a Sunday but would have no fixed calendar date. If, however, the verse refers to the special Sabbath of Unleavened Bread, then the First Fruits of the Barley would always fall on the sixteenth day of the first month (Nisan) but would not fall on a fixed week day.
    In ancient times, the meaning of the verse was hotly debated between the Pharisees and a sect of the Saducees. The Saducees understood the “day after the Sabbath” as being Sunday. The Pharisees argued against that seemingly literal reading. In first-century Temple practice, the Pharisees ultimately prevailed, and as a result modern Judaism still reckons the Sabbath in question as the first day of the Festival of Unleavened Bread. Thus in modern Jewish observance, the First Fruits of the Barley Omer always falls on the sixteenth day of the first month (the second day of Unleavened Bread).
    For years, I personally preferred and taught the Sadducean method of reckoning. I even wrote an article on the subject for First Fruits of Zion, urging believers to adopt the Sadducean reckoning. My colleague Tim Hegg, however, argued for accepting the traditional, Pharisaic reckoning. On one occasion, Tim challenged me, asking me, “When the believers gathered in the Temple to celebrate the 50th day of the Omer, did they do it according to the reckoning of the Sadducees or the Pharisees?” I looked into the matter.
    If we can ascertain how the omer was reckoned in the days of the believers, we will know how we should reckon it. Two important, first-century eye-witnesses and contemporaries of the Apostles bring important testimony. Flavius Josephus, who was himself a member of the Temple priesthood, reports in Antiquities 3.10.5-6, “On the second day of Unleavened Bread, which is the sixteenth day of the month [Nisan], they first partake of the fruits of the earth, for before that day they do not touch them . . . They also at this participation of the first-fruits of the earth, sacrifice a lamb as a burnt offering to God.”
    Similarly, Philo, another First Century, Jewish eyewitness reports, “There is also a festival on the day of the Passover Feast, which succeeds the first day, and this is named the sheaf [omer], from what takes place on it; for the sheaf is brought to the altar as a first fruit…” (Philo, Special Laws 2:29 150) Both Philo and Josephus agree that the ritual was practiced in accordance with the reckoning of the Pharisees. In addition, the Greek Septuagint version of the Torah (a version employed fairly extensively by the first-century believers) makes the matter explicit by translating Leviticus 23:11 as, “And he shall lift up the sheaf before the Lord, to be accepted for you. On the morrow of the first day the priest shall lift it up.” The term “morrow of the first day” can only be understood in accordance with the traditional Pharisaic reckoning. Tim was right. I was wrong. If the believers had counted the omer according to the Sadducees, they would not have been gathered in the Temple with all Israel–pilgrims from all over the world–on the day of Pentecost in Acts 2. God put His divine seal of approval on the traditional method of counting by pouring out his Holy Spirit on the day of the Pharisaic Shavuot. After studying the matter out, I had to change the way I reckoned the Omer, and I had to re-write this article.
    No Small Consequence
    The counting of the days of the Omer is a biblical commandment incumbent upon every believer. Traditionally, the period of the Omer count is to be a time of spiritual introspection as the counters prepare themselves for Shavuot. Because it begins during Passover and concludes at Shavuot, the counting of the Omer remembers the journey from Egypt to Mount Sinai.
    The Messianic implications of the Omer and the subsequent count down are great. According to Matthew 28:1, Yeshua rose “after the Sabbath, as it began to dawn toward the first day of the week,” a Hebraic expression for the havdalah hour that ends the Sabbath on Saturday night. We cannot help but notice that the appointed day for harvesting the barley omer coincides with the resurrection of Messiah. In a remarkable display of God’s sovereign planning, the Torah set aside the resurrection as a day of first fruits 1,400 years before its occurrence.
    The symbolism is strong. Just as the first omer of barley was brought as a first fruits of the whole harvest, so too Messiah’s resurrection was a first fruits of the resurrection of the dead. This is the imagery Paul invokes with the words, “Messiah has been raised from the dead, the first fruits of those who are asleep.”[2] Just as the first fruits of the barley made all the rest of the harvest kosher for harvest, so too the resurrection of Messiah makes the resurrection of the dead possible.
    Counting the Days of Messiah
    Because of the resurrection and the connection to Pentecost, the counting of the Omer is an important mitzvah for believers.
    According to Jewish tradition, the counting is done in the following prescribed manner. After the evening prayers each day, the counter recites a blessing: “Blessed are You, LORD Our God, King of the Universe, Who has sanctified us with his commandments and commanded us to count the Omer.” Then the counter simply states, “Today is X days of the Omer.” The person counting follows his formal declaration of the omer day with a recitation of Psalm 67 and a few short petitions for spiritual cleansing and renewal.
    Tradition prescribes the recitation of Psalm 67 because it is composed of exactly 49 Hebrew words which correspond to the 49 days of the omer count. The Psalm is seasonally appropriate because of its harvest motif. It is spiritually appropriate because it speaks clearly of God’s salvation (Yeshua) being made known over all the earth.
    The Counting of the Omer creates a count down to Shavuot, the time of giving of the Torah and the time of the giving of the Holy Spirit. As such, it guides us on a spiritual journey of preparation. It is a journey that is begun with Passover, the symbol of our Salvation in Yeshua, and completed at Pentecost, the symbol of our completion through the Spirit. The distance of days between the two events should be a time of spiritual reflection, growth, purification and preparation.
    The Master’s resurrection makes the counting of the Omer a season of special significance and joy. For His disciples, it is a time to remember the resurrected Yeshua. All of His post-resurrection appearances fell within the days of the Omer count.
    At the end of the first day of the Omer, at the beginning of the second day, He rose. On the second day of the Omer, He appeared to Miriam and to two of our number while they traveled to Emmaus, and also to Peter. On the third day of the Omer He appeared in our midst, among the Twelve. On the tenth day of the Omer He appeared to us again, and Thomas was with us. During the counting He appeared to 500 of our number and then to James. During the counting He appeared to seven of our number while they fished on the sea. On the 41st day of the Omer He led us out to a hill near Bethany, and we saw Him ascend to heaven. Before He ascended, He commanded us not to leave Jerusalem, but to wait there for the promise of the Father.
    We waited and counted the days. Forty-one, forty-two, forty-three, forty-four, forty-five, forty-six, forty-seven, forty-eight, forty-nine days of the Omer…and when the day of Pentecost was fully come we were all together in one place.[3]
    Let’s work together this year as we keep the mitzvah of Counting the Omer. Let’s express the resurrected life within us by doing more mitzvot and spreading more joy.
    Endnotes
    1. Menachot 10:3. See Mishnah, Menachot 10 for detailed information on the omer ritual.
    2. 1 Corinthians 15:20
    3. Acts 2″

    You can read the whole article here:
    http://ffoz.org/messiahonline/articles/appointed_times/the_omer.php

    Now if only I can reconcile these two things, I’ll be a very happy camper.

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