Chapter Five - Determining the Scriptural Meaning of Ben Ha Arbayim

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What is the true meaning of the Hebrew phrase ben ha arbayim? The traditional Jewish interpretation defines it as the time from shortly after noon until sunset. Rabbi Aryeh Kaplan has accordingly translated ben ha arbayim as “afternoon” in the Passover command in Exodus 12:6. He has done the same thing in Exodus 16:12: “I have heard the complaints of the Israelites. Speak to them and say, In the afternoon [Hebrew ben ha arbayim], you will eat meat and in the morning, you will have your fill of bread....That evening [Hebrew ba erev], a flock of quail came and covered the camp” (Ex. 16:12-13, The Living Torah).

Does this translation by Kaplan accurately convey the true meaning of ben ha arbayim as used by God in the Scriptures? Or does it present a false view of ben ha arbayim that does not come from the Word of God but from the traditions of ancient rabbis? Jesus condemned the religious leaders in His day for replacing God’s commandments with their own traditions: “Then He said to them [the scribes and Pharisees], ‘Full well do you reject the commandments of God, so that you may observe your own traditions!’ ” (Mark 7:9).

We do not need to rely on the traditions of rabbis and on scholars who follow them. There is a valid, Biblically based, chronologically sound, conclusive way to determine the true meaning of ben ha arbayim. God has preserved this knowledge for us in Exodus 16. By examining the context and chronological order of the events that are recorded in Exodus 16, we will be able to determine the exact point in time at which ben ha arbayim begins.

The Scriptural definition of ben ha arbayim is there to be found. Every Christian can discover the true meaning of ben ha arbayim for himself or herself, if he or she is willing to search the Scriptures with an open mind, as did the Bereans. In the book of Acts, the Bereans are commended for their zeal in seeking Scriptural truth: “Now these were more noble than those in Thessalonica, for they received the Word with all readiness of mind and examined the Scriptures daily to see if these things were so” (Acts 17:11).

Let us follow the example of the Bereans. Let us examine the Scriptures with readiness of mind and seek out the knowledge that God has preserved for us.

Exodus 16 Unlocks the Meaning of BEN HA ARBAYIM

The events that are recorded in Exodus 16 give us a Scriptural key that will help us unlock the true meaning of ben ha arbayim. Let us begin our study 40 of these events by examining the context in which they occurred. The chapter begins with the arrival of the children of Israel at the wilderness of Sin: “And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt” (Ex. 16:1, JPSA).

This chapter continues the chronological record of the Exodus from Egypt. The first verse is important to our study because it shows the time setting of the events that follow. It is only thirty days after the Exodus began that these events took place, and only forty-five days after God’s instructions to Moses for observing the Passover (Ex. 12:1-2). That is less than seven weeks. We are not dealing with a long period of time, such as years, decades or centuries, in which changes in language could result in changes in the definitions of words. When God used the term ben ha arbayim in the Passover command in Exodus 12, and forty-five days later used ben ha arbayim again, as recorded in Exodus 16, it conveyed the same meaning in both instances. There can be no doubt about it!

The events that are recorded in Exodus 16 will enable us to determine the true, Scriptural meaning and timing of ben ha arbayim. As we study the following events in Exodus 16, we will see that they give us a clear-cut chronological framework that reveals the exact time of day at which ben ha arbayim begins. The account of these events shows that the 15th day of the second month was, in fact, a weekly Sabbath. The chapter covers a whole week—from that Sabbath through the next Sabbath. As we read the account, we will see that on the morning of the following day—the 16th—the manna appeared for the first time, and it continued to appear each morning for a total of six days. No manna appeared on the seventh day because it was God’s holy Sabbath. Counting back from that Sabbath, we can determine that the day the manna was promised, the 15th day of the second month, was also a weekly Sabbath.

Some claim that the 15th day could not have been a Sabbath of rest because Israel came to the wilderness of Sin “on the fifteenth day.” They argue that this phrase indicates that Israel was still journeying after the 15th had begun at sunset. Is this a correct interpretation of the Scriptural account? Let us examine the phrase “on the fifteenth” in the Hebrew text.

The phrase that is translated “on the fifteenth” begins with the Hebrew preposition ba, the same preposition that is used to form the phrase ba erev. The preposition ba is used to denote “an actual time in, at or when” (Waltke, An Introduction to Biblical Hebrew Syntax, p. 196). Ba may also be translated “on,” as it is in the phrase “on the fifteenth” in Exodus 16:1. Does this phrase show that Israel was traveling on the 15th day?

In the King James translation of Exodus 16:1, it appears that the children of Israel arrived at the wilderness of Sin after the 15th day had begun. However, the Hebrew text does not link their arrival with the 15th day. In the Hebrew text, the phrase “on the fifteenth day” is linked with the complaining of the children of Israel—not with their arrival. Consequently, this phrase should not be interpreted as showing that the children of Israel were traveling for a period of time on the 15th day. For a detailed exegesis of Exodus 16:1, see Appendix G.

Here is the correct translation and sequence of events: “And they took their journey from Elim, and all the congregation of the children of Israel came into the wilderness of Sin, which is between Elim and Sinai. And on the fifteenth day of the second month after their departing out of the land of Egypt” (Ex. 16:1).

The phrase “on [ba] the fifteenth” must be interpreted in the context of the entire chapter. It is foolish to use this phrase to argue that the fifteenth day of the second month was not a weekly Sabbath when the events that are recorded in Exodus 16 offer conclusive evidence that it was. The account that we are given in this chapter enables us to determine the exact day of the week on which the 15th fell—and that day was indeed the seventh day of the week.

Bearing in mind this chronological setting, let’s continue our examination of the account in Exodus 16. Verses 2 and 3 record that after arriving at the wilderness of Sin, the children of Israel complained and grumbled to Moses and Aaron about the lack of food and meat to eat, saying that they wished they had died in the land of Egypt (vs. 2-3).

This murmuring took place on the 15th day. After hearing their complaints, here is what the Lord said to Moses: “ ‘Behold, I will rain bread from the heavens for you. And the people shall go out and gather a certain amount every day, that I may prove them, whether they will walk in My law or not.

‘And it shall come to pass on the sixth day, they shall prepare what they bring in. And it shall be twice as much as they gather day by day.’ And Moses and Aaron said to all the children of Israel, ‘AT SUNSET [Hebrew ba erev, ending the 15th day, a weekly Sabbath], then you shall know that the LORD has brought you out from the land of Egypt. And at sunrise [Hebrew boqer], you shall see the glory of the LORD, for He hears your murmurings against the LORD. And what are we that you murmur against us?’

“And Moses said, ‘You will see when the LORD shall give you flesh to eat at sunset [Hebrew ba erev, ending that Sabbath day], and bread to the full at sunrise, for the LORD hears your murmurings which you murmur against Him. And what are we? Your murmurings are not against us, BUT AGAINST THE LORD’ ” (Ex. 16:4-8).

These verses hold a lesson for today because human nature has not changed. People still complain against God. But God is still merciful and long-suffering, even as He was to the children of Israel in the wilderness. God did not punish the people when they murmured against Him, but sent them manna from heaven to eat, and the manna continued for forty years without fail (Ex. 16:35; Joshua 5:12).

The manna was indeed a miracle! God supernaturally sent it. He provided for His people in one of the most desolate wildernesses in the world: “...And at sunrise [Hebrew boqer, sunrise of the next day, the first day of the week] the dew lay all around about the camp. And when the layer of dew had gone up, behold, there was a small round thing upon the face of the wilderness, small as the hoar-frost upon the ground. And when the children of Israel saw it, they said one to another, ‘What is that?’ For they did not know what it was. And Moses said to them, ‘This is the bread which the LORD has given you to eat. This is the thing which the LORD has commanded. ‘Each man gather of it according to his eating; an omer for each one, according to the number of your persons. Each one shall take for those who are in his tent’ ” (Ex. 16:13-16).

LESSONS OF THE MANNA

The miracle of the manna is a striking illustration of God’s mercy. It is also a powerful lesson in the importance of resting on the seventh day, which God has appointed and sanctified as the weekly Sabbath.

Every morning for six days in a row, God sent the manna for the people to eat. On days one through five, He commanded them to gather only what they could eat each day. They were not to keep any manna until the next morning (verses 19-20). Needless to say, some disobeyed God and kept it until the next morning, and it bred worms and rotted.

On the sixth day of that week they gathered twice as much as they did on the first five days. Here are God’s instructions through Moses for the sixth day, in preparation for the weekly Sabbath: “ ‘This is that which the LORD has said, ‘Tomorrow is the rest of the HOLY SABBATH TO THE LORD. Bake what you will bake today, and boil what you will boil. And that which remains over [the extra omers of manna for the Sabbath], lay up for yourselves to be kept until the next morning.’ And they laid it up until the next morning as Moses said. And IT DID NOT STINK; NEITHER WAS THERE ANY WORM in it” (Ex. 16:23-24).

Here is another miracle of the manna: If the manna was kept overnight during the five working days of the week, it bred worms and rotted. But on the sixth day, they could gather twice as much and keep half of the manna for the Sabbath day, and it did not breed worms or rot (verse 24).

How plain and unmistakable! By these daily and weekly miracles of the manna, the children of Israel always knew which day was the Sabbath. Remember that the manna continued to come six days a week for forty years, but not once did it appear on the seventh day. God used the miracles of the manna to impress on His people the importance of keeping the seventh day as the weekly Sabbath.

Only twenty-two days after sending the first manna, God gave the Ten Commandments. The Fourth Commandment is the command to rest on the seventh day, the weekly Sabbath. The importance of keeping the Fourth Commandment is magnified when we fully understand the miracles of the manna:

“Remember the Sabbath day to keep it holy. Six days you shall labor and do all your work. But the seventh day is the Sabbath of the LORD your God. In it you shall not do any work, you, nor your son, nor your daughter; your manservant, nor your maidservant, nor your livestock, nor the stranger within your gates; for in six days the LORD made the heaven and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and sanctified it” (Ex. 20:8- 11).

God created the weekly Sabbath by sanctifying the seventh day as a day of rest for all mankind. God Himself rested on the first Sabbath day, and blessed it, and set it apart as holy time from the creation of this world (Gen. 2:1-4; see Appendix B). The Sabbath was given to mankind in order that all might rest from their labors and seek fellowship with God. The Sabbath is not to be used for the labor of earning our daily bread! This is the lesson of the miracles of the manna.

Most of humanity down through the ages has not learned this lesson. The nations of this world long ago rebelled against God and rejected the seventh-day Sabbath. Many in the Christian-professing world keep the first day of the week—Sunday. In their misguided self-righteousness, they declare that Sunday is the Lord’s Day. But the Lord God did not sanctify Sunday, and nowhere in Scripture is the first day of the week called holy! The Scriptures show that God sanctified the seventh day of the week from the beginning, and He made it unmistakably clear to His people that only the seventh day is holy.

Some claim that it makes no difference which day they keep. They have forgotten the lesson of the manna. They have rejected the holy Sabbath of God! People today wouldn’t continue to reject God’s holy Sabbath for long if their food would breed worms and rot, would they?

Here is Moses’ message on the next seventh day, the second weekly Sabbath of Exodus 16: “ ‘...Eat it today, for today is a Sabbath to the LORD. Today you shall not find it in the field. Six days you shall gather it, but on the seventh day, the Sabbath, in it there shall be none.’ And it came to pass that some of the people went out on the seventh day in order to gather, but they did not find any” (verses 25-27).

What important lesson does this account teach us about God and the Sabbath? GOD HONORS HIS OWN SABBATH! The Lord God did not send the manna on the seventh day. It was His holy Sabbath! God was teaching the people not to break His commandments and laws. He set the example for the people by honoring His own Sabbath. He was grieved when some stubbornly attempted to gather manna on the seventh day:

“And the LORD said to Moses, ‘How long do you refuse [those who went out to gather manna on the Sabbath] to keep My commandments and My laws? See, because that the LORD has given you the Sabbath; therefore He gives you the bread of two days on the sixth day. Let each one stay in his place. Do not let any one go out of his place on the seventh day.’ So the people rested on the seventh day. And the house of Israel called the name of it Manna...” (Ex. 16:28-31).

Today, people ought to ask themselves this question: “Am I grieving God by REFUSING TO KEEP HIS COMMANDMENTS?” The lesson of the manna teaches that God will provide for us at all times when we honor the seventh day, the weekly Sabbath of God. But if we rebel and refuse to obey God, His blessings cease, and we are subject to His wrath!

The miracles of the manna—and all the events that are recorded in Exodus 16—illustrate the high value that God places on His holy Sabbath. It is imperative that we understand the events of Exodus 16 in this context. With this understanding, we will be able to determine the true meaning of ben ha arbayim as used by God in His inspired Word.

Let’s go back in the account to the first Sabbath, before the manna was given. On this Sabbath—the 15th day of the month—God said that He would provide bread and meat from heaven for the people to eat. We know that God sent them manna from heaven, the next day, early in the morning at sunrise. But when did God send them meat from heaven?

BA EREV—A Key Time in the Sequence of Events

As God had set a specific time of day to send the manna, so He chose a specific time to send the people meat from heaven. That time is revealed in the message that Moses delivered to the people during their first Sabbath in the wilderness of Sin: “And Moses and Aaron said unto all the children of Israel: ‘At even [Hebrew ba erev, “at sunset,” ending that Sabbath], then ye shall know that the LORD hath brought you out from the land of Egypt’....And Moses said: ‘This shall be, when the LORD shall give you in the evening [Hebrew ba erev, “at sunset”] flesh to eat, and in the morning bread to the full....’ ” (Ex. 16:6-8, JPSA).

Notice that the JPSA has translated ba erev as both “at even” and “in the evening.” Fox’s translation conveys the precise meaning of the Hebrew text: “Moshe [Moses] and Aharon [Aaron] said to all the Children of Israel: At sunset [Hebrew ba erev] you will know that it is YHWH who brought you out of the land of Egypt....Moshe [Moses] said: Since YHWH gives you flesh to eat at sunset [Hebrew ba erev], and at daybreak, bread to satisfy (yourselves)...” (Ex. 16:6-8, SB). For a technical exegesis of this passage, see Appendix H.

“And Moses and Aaron said to all the children of Israel, “At sunset, then you shall know that the LORD has brought you out from the land of Egypt. And at sunrise, you shall see the glory of the LORD, for He hears your murmurings against the LORD. And what are we that you murmur against us?’ And Moses said, ‘You will see when the LORD shall give you flesh to eat at sunset and bread to the full at sunrise, for the LORD hears your murmurings which you murmur against Him. And what are we? Your murmurings are not against us, but against the LORD’ ” (Ex. 16:6-8).

The account in Exodus 16 explicitly tells us that God promised to provide meat for the people at sunset. In Verse 13, we read that God fulfilled His promise at that exact time: “And it came to pass AT SUNSET [Hebrew ba erev, the sunset ending that Sabbath], that the quails came up and covered the camp...”

The Scriptural account leaves no room for arguing or debating the timing of this event. Fox’s translation pinpoints the specific time of day that is designated in the Hebrew text: “Now it was AT SUNSET [Hebrew ba erev] a horde-of-quail came up and covered the camp...” (Ex. 16:13, SB).

Our study of Leviticus 23 has confirmed that the day ends “at sunset,” or ba erev. And our study of the account in Exodus 16 has demonstrated that the 15th day of the second month was the weekly Sabbath. The reason the quail were not sent until the day had ended at sunset, or ba erev, is that God was teaching the people to rest on the Sabbath. God did not want the people to transgress the Sabbath day by gathering the quail. Neither did He want them doing the work involved in killing, cleaning, and roasting the quail on the Sabbath.

If God had sent the quail BEFORE sunset—BEFORE the Sabbath had ended—and had allowed the people to gather, clean and roast the quail on the Sabbath day, why would He have condemned some of the people on the next Sabbath day when they went looking for manna? That would be contradicting Himself, wouldn’t it? God is not double minded nor hypocritical! With God, there is NO VARIABLENESS, neither shadow of turning (Jas. 1:17). It is impossible for God to lie (Heb. 6:18).

THE ACCOUNT OF THE EVENTS IN EXODUS 16 MAKES IT ABSOLUTELY CLEAR THAT THE QUAIL DID NOT COME BEFORE THE SABBATH DAY HAD ENDED AT SUNSET, OR BA EREV.

And when did the people begin to eat the quail? The time of their eating is clearly recorded in the Scriptural account: “And the LORD spoke unto Moses, saying: ‘I have heard the murmurings of the children of Israel. Speak unto them, saying: AT DUSK [Hebrew ben ha arbayim, “between the two evenings”] YE SHALL EAT FLESH, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God’ ” (Ex. 16:11-12, JPSA).

The words “at dusk” are translated from the Hebrew phrase ben ha arbayim— the same phrase that is used in the Passover command in Exodus 12. As in Exodus 12, Fox’s translation again shows the literal meaning of this phrase: “YHWH spoke to Moshe [Moses], saying: I have hearkened to the grumblings of the Children of Israel—speak to them, and say: Between the setting-times [Hebrew ben ha arbayim] you shall eat flesh, and at daybreak you shall be satisfied with bread, and you shall know that I am YHWH your God” (Ex. 16:11-12, SB).

“And the LORD spoke to Moses, saying, ‘I have heard the murmurings of the children of Israel. Speak to them, saying, “Between the two evenings you shall eat flesh, and in the morning you shall be filled with bread. And you shall know that I am the LORD your God’ ” (Ex. 16:11-12).

The sequence of events in the miracle of the quail is the key that unlocks the Scriptural meaning of ben ha arbayim—”between the two evenings,” or “between the setting-times.” When God promised to provide meat for the children of Israel, He said that they would be able to eat the meat “at dusk,” or ben ha arbayim. Since the children of Israel could not eat the flesh of the quail before the quail had arrived, and since God did not send the quail until the Sabbath had ended at sunset, or ba erev, we know that they ate the quail AFTER SUNSET. And since God Himself said that they would eat flesh during the time known as ben ha arbayim— ”between the two evenings,” or “between the setting-times”—we know without a doubt that ben ha arbayim IS THE TIME PERIOD THAT IMMEDIATELY FOLLOWS SUNSET.

The Scriptural account makes it absolutely clear that the quail arrived at ba erev, or sunset. Then the quail covered the camp; that is, they were sent by God into the camp of Israel, not outside the camp. This event was another miracle of God. To fulfill His promise, God instantly created the quail and caused them to fall into the camp. Apparently, when the quail came, they literally fell out of the sky onto the camp grounds, and on the tents, which made gathering them a very easy task. Since the sun had set, God did not want the people to wander out into the desert looking for quail and be overtaken by the darkness of night. The miracle of the quail is another example of God’s lovingkindness and mercy toward the children of Israel.

These key chronological facts are clearly documented in the Scriptural account. There can be no doubt whatsoever concerning their accuracy!

The Traditional Definition of BEN HA ARBAYIM Does Not Fit the Scriptural Facts

The Scriptural record of the miracle of the quail leaves no room for placing ben ha arbayim before sunset. The children of Israel could not eat the quail before the quail had arrived at sunset, or ba erev. It would be absurd even to suggest that could happen. However, many people seem to believe that it happened. They insist on defining ben ha arbayim as the afternoon hours before sunset. Remember Rabbi Kaplan’s translation of the account, which was quoted at the beginning of this chapter: “...Speak to them and say, In the AFTERNOON [translated from ben ha arbayim], you will eat meat....That EVENING [translated from ba erev] a flock of quail came and covered the camp” (Ex. 16:12-13, The Living Torah, emphasis added).

Rabbi Kaplan’s translation is based on the traditional interpretation of ben ha arbayim as the time from just after noon until sunset. But it is ABSOLUTELY IMPOSSIBLE to make this Jewish definition fit the Scriptural account of the miracle of the quail. Rabbi Kaplan has attempted to make it fit by translating ba erev as “evening”—ignoring the fact that ba erev specifically refers to sunset, and implying that it includes the afternoon of the day, which he views as ben ha arbayim.

Rabbi Kaplan’s translation of ben ha arbayim and ba erev stands in sharp opposition to the Scriptural usage of these phrases. The use of ba erev in Leviticus 23 and many other passages clearly demonstrates that this phrase does not refer to an extended period of time—as does the word “evening”—but to the setting of the sun at the end of the day. It is a gross distortion of Scripture to expand the meaning of ba erev to include the late hours of the day.

Only by acknowledging the Scriptural meaning of ba erev—“at sunset”— can we unlock the true meaning of ben ha arbayim. The use of ba erev in the sequence of events in Exodus 16 makes it absolutely clear that ben ha arbayim does not occur in the afternoon, or between noon and sunset—IT IS IMPOSSIBLE! BEN HA ARBAYIM, AS DEFINED IN SCRIPTURE AND AS USED BY GOD HIMSELF, DOES NOT BEGIN UNTIL THE SUN HAS SET!

The chronological events that are recorded in Exodus 16 clearly define ben ha arbayim— “between the two evenings,” or “between the settingtimes”— as the time period that immediately FOLLOWS sunset, or ba erev. Ben ha arbayim does not begin UNTIL THE SUN HAS SET BELOW THE HORIZON. It is the period of time that begins the new day—not the late portion of the day from noon to sunset! Any other interpretation, Jewish or otherwise, is opposing the inspired Word of God. Those who insist that ben ha arbayim— “between the two evenings,” or “between the settingtimes”— is the time period between noon and sunset are relying on the traditions of men rather than on the Word of God!

The Scriptural Definition of BEN HA ARBAYIM Affirmed by Some Scholars

Unlike Kuhn, Grabbe and Rabbi Kaplan, who hold to the unscriptural definition of the rabbis, there are some scholars who acknowledge that ben ha arbayim is the beginning portion of the day: “Accordingly, on the evenings of the new moon the duration of twilight from the moment of the crescent’s appearance is divided into two unequal parts, which the Jews called ‘the two evenings,’ or in Hebrew arbayim. The first evening formed an interval of about half an hour, during which, as it was still sufficiently light to be considered as a continuation and part of the preceding day, the common occupations of the day could be attended to; that interval, in fact, which we call the ‘twilight of the civil day.’ The second evening lasted nearly an hour....In the Pentateuch we find use made several times of the expression ben ha arbayim (‘between the two evenings’) to indicate the moment which separated the two periods described above, and marked for the Jews the beginning of the civil and religious day” (G. Schiaparelli, Astronomy in the Old Testament, p. 93, emphasis added).

The International Standard Bible Encyclopaedia confirms that ben ha arbayim was originally defined as the period of time from sunset until dark: “As there were no definite measurements of the time of the day [no timing devices such as clocks], the various periods were indicated by the natural changes of the day; thus ‘midday’ was the time of the day when the sun mounted its highest, cohorayim; afternoon was that part of the day when the sun declined, ntothhayom; and evening was the time of the going down of the sun, erev. ‘Between the evenings,’ ben ha arbayim, was the interval between sunset and darkness. The day was not divided into hours until a late[r] period” (s. v. “Day and Night,” 1956 edition, p. 798, emphasis added).

In the same encyclopedia, under “Even, Evening, Eventide,” the following definitions are given for ba erev and ben ha arbayim: “The words are used in slightly different meanings: (1) The time of sunset, the beginning of the Heb. day, as in Lev 15, where the directions are given for the removal of uncleanness, which took place at sunset [ba erev]. (2) Twilight, the time approaching darkness when the lamps [in the temple] are lighted [ben ha arbayim]; Ex 30:8 (lit. ‘between the two evenings’); Jer 6:4 (‘the shadows of the evening’). (3) The early part of night (Prov 7:9; Ezk. 12:7)” (Ibid., p. 1041). For a technical exegesis of Jeremiah 6:4-5, see Appendix Q.

The above reference to Leviticus 15 is a good example of the Scriptural usage of ba erev. In Leviticus 15, ba erev is used in the context of those who were ceremonially unclean, who had to wait until the day had ended before they could become clean. They could not be ceremonially cleansed in the middle of the afternoon, but had to wait until sunset, when they could bathe themselves and enter into the camp. Sunset ended the day of their defilement, and they began the new day in a state of cleanness.

The use of ben ha arbayim in Exodus 30:8 in the context of lighting the temple lamps helps to clarify the time of day that this phrase is designating. It is obvious that the priests did not light the lamps in the middle of the afternoon, before sunset. As the article states, the lamps were lit at “twilight, the time approaching darkness....” This definition is supported by the Scriptural usage of ben ha arbayim as the period of time that follows sunset.

The Scriptural definitions of ba erev and ben ha arbayim are also upheld in The New Brown-Driver-Briggs-Gesenius Hebrew-Aramaic Lexicon, which states the following: “erev, (sun)set, evening; 1. a. evening, origin[ ally] sunset, and hence per[haps] at the time of sunset,...in the evening Gn. 19:1, 29:23, Ex. 12:18, Dt. 16:4....as marking duration of impurity...as Day of Atonement, ba erev. Ben ha arbayim, between the two evenings... between sunset and dark.”

These authoritative works by reputable scholars affirm that ben ha arbayim— “between the two evenings,” or “between the settingtimes”— as defined in Scripture, is the time period between sunset and dark.

How Long Is BEN HA ARBAYIM?

We have examined the Scriptural evidence, and we have found irrefutable proof that ben ha arbayim— “between the two evenings,” or “between the setting-times”—begins immediately after the day has ended at sunset, or ba erev. Ben ha arbayim is the period of time that begins the new day. That is the time God appointed for the Passover lambs to be slain, and that is the time God chose to send the quail to the camp of Israel.

The account of the miracle of the quail reveals that the children of Israel began to eat the flesh of the quail during ben ha arbayim. However, before they could eat the meat, they had to clean and roast the quail. These facts have led to questions concerning the actual length of time that is included in ben ha arbayim.

Ben ha arbayim is a relatively short period in the day. It begins when the sun disappears below the horizon and ends when the darkness of night has come. The length of time varies depending on the season of the year. In the winter, ben ha arbayim is approximately 30-40 minutes. In the spring or fall, ben ha arbayim lasts from approximately one hour to 1 hour and 15 minutes. In the middle of the summer, ben ha arbayim can last approximately 1 hour and 30 minutes. Other factors, such as cloud covering or phases of the moon, can either hasten or delay the coming of darkness, thus shortening or lengthening the time usually allotted to ben ha arbayim.

In the spring, which is the season for keeping the Passover, ben ha arbayim is generally one hour. However, in the time of the full moon, the period of light is longer because the moon is rising as the sun is setting. Since the events in both Exodus 12 and Exodus 16 took place in the middle of the month, when the moon was full, it is possible that ben ha arbayim was considerably longer, lasting up to 1 hour and 30 minutes.

The exact length of time of ba erev and ben ha arbayim can be verified by personal observation from an unobstructed viewpoint. During a visit to San Antonio, Texas, during the first week in June 1996, the author was able to observe the time of ba erev and the entire duration of ben ha arbayim from a restaurant atop the 500-foot San Antonio Tower, which had a 360-degree view, making a perfect observation platform. The author observed the time of ba erev, or sunset, from the point when the sun appeared to touch the horizon until it dropped below the horizon. The exact duration of its setting was 2 minutes and 48 seconds. When it was fully set, the author began to time the length of ben ha arbayim. The total time of this period of twilight was 1 hour and 8 minutes. The author’s observation verifies that the length of ben ha arbayim may vary from approximately one hour to 1 hour and 30 minutes.

Exodus 16 tells us that God sent the quail as soon as the sun had set. Since ben ha arbayim was approximately one and a half hours long, there would have been plenty of time to catch, kill, clean and roast the flesh. Because quail are small birds, it would take only a short period of time to roast them over campfires. It is possible that the first flesh was ready to eat only thirty minutes after being caught. As God had said, “...BETWEEN THE TWO EVENINGS [Hebrew ben ha arbayim, between sunset and dark] YOU SHALL EAT FLESH” (Ex. 16:12).

Some reject the Scriptural definition of ben ha arbayim and insist that it would have required a much longer period of time for the children of Israel to eat the quail. They claim that it was impossible for such a large flock of quail to be eaten between sunset and dark. But the Scriptures do not state that the quail were consumed entirely during ben ha arbayim. The account simply records God’s promise that the people would be eating the quail during this time.

Other arguments are presented to support the claim that ben ha arbayim extends through the night, or even through the day. Some interpret the term ben ha arbayim as “between the two sunsets.” They base their interpretation on Numbers 9:11, which they view as a command that the Passover lambs not only be slain but also be eaten during ben ha arbayim. See Appendix J and Appendix K for a technical exegesis of the Passover commands in Numbers 9:11.

That is not what God commanded in Exodus 12. The commands in Exodus 12 for observing the Passover required only that the lambs be slain during ben ha arbayim. Although the Passover lambs were slain at this time, they could not be eaten during ben ha arbayim because it takes several hours to roast a young lamb up to a year old.

Everett Fox, a noted authority in Biblical Hebrew, holds firmly to the definition of ben ha arbayim as the time between sunset and darkness. Here is Fox’s translation of God’s command in Leviticus 23:5 concerning the Passover: “On the first New-Moon, on the fourteenth after the New- Moon, between the setting-times [Hebrew ben ha arbayim] (is) Passover to YHWH” (SB).

The Schocken Bible offers the following footnote to clarify this verse: “Between the setting-times: Between the time that the sun is below the horizon, no longer visible, and total darkness. An idiomatic rendition would be ‘at twilight’ ” (page 618, emphasis added).

In translating ben ha arbayim as “between the setting-times,” Fox specifies that this expression refers to the twilight of the day. His precise translation and additional clarification of the phrase ben ha arbayim show that he fully understands the Scriptural meaning of this term. There is not one shred of evidence that ben ha arbayim is used in the Scriptures to designate any other time than twilight, which begins when the sun has set.

Various Translations of the Hebrew Terms

In reading different translations of the Bible, it is understandable why so much confusion has existed over the meaning of ben ha arbayim and its relationship to ba erev. In the King James Version, both Hebrew phrases are similarly translated “at even” or “in the evening.” The only distinction made between the two terms is that ben ha arbayim is footnoted with a marginal reading of “between the two evenings.”

The Revised Standard Version translates ben ha arbayim in Exodus 12:6 as “evening” and in Exodus 16:12 as “twilight.” Whenever ben ha arbayim is translated “in the evening,” it is footnoted “between the two evenings.” Ba erev is consistently translated as “evening.”

Moffat’s translation of ben ha arbayim in Exodus 12:6 and Exodus 16:12 is “between sunset and dark.” In most other occurrences, he translates it “evening.” Ba erev is translated “sunset” or “evening.”

The New English Bible translates the term ben ha arbayim as “between sunset and dark” in Exodus 12:6 and Exodus 16:12. In all other occurrences, it is rendered the same. The term ba erev is consistently translated “at evening” or “evening.”

The Jewish Publication Society of America, in The Holy Scriptures according to the Masoretic Text, translates ben ha arbayim consistently as “dusk,” and ba erev as “evening” or “at even.”

The new edition by the Jewish Publication Society, TANAKH—The Holy Scriptures, translates ben ha arbayim in Exodus 12:6, Leviticus 23:5 and Numbers 9:5 as “at twilight,” and in Exodus 16:12 as “by evening.”

The Jerusalem Bible, in the English text by Harold Fisch, translates ben ha arbayim in Exodus 12:6 and Leviticus 23:5 as “towards evening,” which is the same as the Rashi and Migil linear translations. In Exodus 16:12, it is translated “at evening.” Migil adds the footnote “between the two evenings,” but Rashi does not.

The New American Standard Bible translates ben ha arbayim in Exodus 12:6, Exodus 16:12, Leviticus 23:5 and Numbers 9:5 as “at twilight.” Ba erev is consistently translated as “evening.”

The Scriptures plainly teach that ben ha arbayim is the time period between sunset and dark. It begins when the day has ended at sunset, or ba erev. That is the time specifically chosen by God for the killing of the Passover lambs. At the Passover in Egypt, the lambs were slain immediately after sunset ending the 13th day of the first month—at the beginning of the 14th day, not in the afternoon of the 14th.

What Does Numbers 28 Tell Us?

Despite the plain statements of Scripture, there are some who interpret Numbers 28:16 as showing that the Passover was observed at the end of the 14th, rather than at the beginning of the 14th. Let’s examine Numbers 28:16 to see if there is any basis for their claim:

“And in the first month, on the fourteenth day of the month, is the LORD’s Passover” (JPSA).

This verse simply states that the Passover is on the 14th day of the month. The verse says nothing whatsoever about the specific time of day. If we assume that the Passover should be kept at the end of the 14th, then the same premise must be applied to the next verse, which contains identical Hebrew and English wording, with the exception of the number of the day:

“And on the fifteenth day of this month shall be a feast...” (verse 17).

If “on the fourteenth day” means at the end of the 14th, then by the same logic, “on the fifteenth day” must also refer to the end of the 15th. This line of reasoning would delay the Feast of Unleavened Bread until the beginning of the 16th day of the first month. It is not difficult to see the error in this interpretation. The Scriptures clearly teach that the Feast of Unleavened Bread begins on the 15th day of the first month—not on the 16th.

Why do rabbis and some Christian-professing scholars insist that God’s command to keep the Passover “on the fourteenth day” means at the end of the 14th? Why do they cling to this faulty interpretation of Scripture? The answer is obvious: THEY ARE NOT SEEKING THE TRUE MEANING OF GOD’S WORD! Rather, they are relying on the traditional afternoon sacrifice of the Passover at the temple, which began approximately 800 years after the Passover in Egypt.

A detailed study of Israel’s first Passover as recorded in Exodus 12 will show that there is no Scriptural justification for a late afternoon Passover observance. We will undertake a verse-by-verse study of Exodus 12 in the following chapter.

Ben Ha Arbayim

“Between the two evenings:
“Between the setting-times”
“Between the time that the sun is below the horizon, no longer visible, and total darkness.”
Duration approximately 1 hour to 1 hour 30 minutes

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