No one will dispute for a moment that, according to the Jewish mode of reckoning, the day would begin at sundown, and in this way the evening of the meeting at Troas would be the evening succeeding the seventh day, and Paul’s journey of nearly twenty miles would be on the first day of the week. But it is perfectly clear from the Scriptures that the Roman method of reckoning the commencement of the day had already, to some extent, supplanted the Jewish mode. Nor is it any wonder that the method of the Romans, who were at the time in authority in Palestine, should have obtained some recognition, even among the Jews. John, in a passage quoted in a former article, uses the following language: “The same day at evening, being the first day of the week.” (John 20:19) The meeting at Troas, in the evening of the first day, may not have been without reference to the meeting of the Lord with his disciples late in the evening of the same day he arose from the dead. But whether there is any reference in the meeting at Troas to the meeting recorded by John or not, the passage above quoted clearly proves that the late evening succeeding the first day of the week was reckoned a part of the first day, and not a part of the day following—“The _same_ day at evening [_opsia_, late evening, after dark, it would appear], being the first day of the week.” Matthew, writing particularly for Jewish Christians, adopts the Roman method in chap. 28:1, in the expression: “In the end of the Sabbath [literally, late of the Sabbath, _opse_, late, away on after dark], as it began to dawn toward the first day of the week.” Here, manifestly, the seventh day is reckoned as continuing during a number of hours, which, according to the Jewish mode, belonged to the following day. If Matthew, writing for Jewish Christians, employs the Roman mode of reckoning, is it not altogether probable that Luke, writing especially for Gentiles, would adopt the same mode?