Posted on 07/24/2007 2:24:56 PM PDT by MarkBsnr
Another offer to correct all my errors. I’m so fortunate...
NAB:
Matt 28:
1
After the sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary came to see the tomb.
Therefore Jesus rose on either late on the last day of the week, or early on the first.
Mark 16:
9
When he had risen, early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons
Mark says directly that he rose on the first day of the week.
Luke 24:
1
But at daybreak on the first day of the week they took the spices they had prepared and went to the tomb.
Luke’s time frame is as Matthew’s.
John 20:
1
On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb.
John’s time frame is as Luke’s and Matthew’s.
Further thoughts:
John 20:
19
On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.”
Jesus showed up on the first day of the week; if He had risen before this time would he not have appeared earlier?
Luke 24:
13
Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus,
14
and they were conversing about all the things that had occurred.
15
And it happened that while they were conversing and debating, Jesus himself drew near and walked with them,
16
but their eyes were prevented from recognizing him.
Same comment as with John.
Mark doesn’t say specifically.
Matt 28:
8
Then they went away quickly from the tomb, fearful yet overjoyed, and ran to announce this to his disciples.
9
And behold, Jesus met them on their way and greeted them. They approached, embraced his feet, and did him homage.
10
Then Jesus said to them, “Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me.”
Same commentary as above.
I think that the conclusions are obvious. I don’t believe that I’m in error; neither is the Church.
The mere fact that the word epiphosko is used proves that it [Matthew 28:1] takes place at sundown. The false doctrine originally put forth by your church would have everyone believe this is Sunday sunrise. Poppycock!
Your church will never do anything about correcting itself, but you have the ability to step away. You should take this step for you are in grievous error.
I shall continue my corrections as time permits.
I think I'll go with the plain meaning of the text instead.
{Luke 23:54] And that day was the preparation, and the sabbath drew on. Strong's #2020. epiphosko (ep-ee-foce'-ko) begin to dawn, X draw on.
Epiphosko also means "to begin to dawn...or draw on". Now I know that you are enough of a Bible student to recall that Our Lord was buried right before the Sabbath began...at sundown. I also know that you are enough of a Bible student to know that the Hebrew days began at sundown. So....in each instance the word epiphosko, both in Matthew 28:1 and in Luke 23:54, means to draw on....or begin to dawn. Both events were taking place at sundown....the burial and the resurrection....right before the dawning of a new day.
There is no scripture that will show Our Lord resurrecting on a Sunday morning. I know you would like there to be one because your entire theology is based on this false tradition.....a Sunday morning resurrection.
Well..... I thought I had shown you that the Greek did not say "After the Sabbath" so we'll spend some more time here today.
Let's establish first of all, that to the Hebrews, (Matthew was a Hebrew) the dawning of a new day always takes place at sunset. Their days are counted from sunset to sunset. I'm sorry, I assumed you knew that.
[Matthew 28:1] Latin Vulgat: "evespere autem sabbati quae lucescit in primam sabbati venit Maria Magdalene et altera Maria videre sepulchrum."
[Matthew 28:1] Douay/Rheims: "And in the end of the sabbath, when it began to dawn towards the first day of the week, came Mary Magdalen and the other Mary, to see the sepulchre."
[Matthew 28:1] KJV: "In the end of the sabbath, as it began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre."
The reason you see [day] in the KJV is because the word is not present in the original manuscripts....it just says "first of the week". As you can see by the translations I have posted, the event is still taking place on the Sabbath afternoon...late. The usage of the words "toward the first" in both the Douay and the KJ proves that the event was getting close to the first of the week...but not yet there; i.e. still Saturday afternoon....late. Verse six still has the Angel saying He is not here. He is risen (past tense).
Therefore Jesus rose on either late on the last day of the week, or early on the first.
There is no either connected to these scriptures. He rose late on the Sabbath! Ergo.....no justification here for Sunday worship. I don't know what translation you are using that says "After the Sabbath"....but it's incorrect.
Gotta run now....more later. We've got a lot to cover.
O.K. I've got a little time today so we'll look at some more of your errors.
We covered [Matthew 28:1] in posts 60,62 and 65....showing that the resurrection took place late on the Sabbath....so this scripture could not possibly be justification for your church changing the day of worship to Sunday. We touched on [John 20:19] in post 56 showing that they were assembled "for fear of the Jews" and that this too was actually a Sabbath so any use of this scripture to advance the idea of anything significant about Sunday would be silly.
Let's look at [Luke 24:1] Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. That's what the King James says. Let's look at the Douay: And on the first day of the week, very early in the morning, they came to the sepulchre, bringing the spices which they had prepared.
Both of these translations are incorrect....as that's not what the Greek says. This is one reason why you cannot trust Catholicism or Protestantism to give you the facts. Let's take a look at what [Luke 24:1] says in the original language. And on the first of the sabbaths, at early dawn, they came to the tomb, bearing the spices they made ready, and certain [others] with them. The actual Greek: th de mia twn sabbatwn orqrou baqeos hlqon epi to mnhma ferousai a htoimasan arwmata kai tines sun autais.
The phrase "First of the Sabbaths" is most generally translated as "The First day of the week" and as I said, that is incorrect. Ask yourself this question.....why is Sabbaths plural and what would this plurality mean to a first century Jew? From Passover to Pentecost there were seven Sabbaths counted during the "Count of the Omer" [Leviticus 23:15-16] and this particular Saturday would have been the first weekly Sabbath after Passover and number one in the count to Pentecost. That's why the Greek says "The first of the Sabbaths".....and this would have been the third day from The First Sabbath of Unleavened Bread.
The Passover observance actually consisted of eight days. The first day was Passover itself and it occurred on the 14th which was Tuesday evening/Wednesday daytime that year. This was the day Our Lord was crucified...about 3:00 p.m. in the afternoon. The following day would have been the First Sabbath of Unleavened Bread and that was observed on Wednesday evening/Thursday daytime...the 15th. This is the Sabbath spoken of in [John 19:31]....a high Sabbath....and also the Sabbath that Joseph of Arimethia was hurriedly trying to entomb the body by. The next day would be the day that the women purchase the spices [Mark 16:1]....a regular business day Thursday evening/Friday daytime and, of course the following day would be the Sabbath....Friday evening/Saturday daytime and the day of resurrection. This is also the day referred to in our scripture study...."First of the Sabbaths", because it would be the first weekly Sabbath after Passover in the count to Pentecost.
I'm sorry, I cannot spend anymore time today. We'll complete [Luke 24:1] the next time around.
Americanism, Then and Now: Our Pet Heresy (encyclical of Pope Leo XIII)
Heresies then and now: ancient Christian heresies practiced in modern times
The Plain Truth About The Baptist Bride Heresy
Balthasar, Hell, and Heresy: An Exchange (is it compatable with the Catholic faith?)
Heresies then and now: ancient Christian heresies practiced in modern times
The Rev. John Piper: an interesting look at "heresy vs. schism"
Pietism as an Ecclesiological Heresy
Arian Heresy Still Tempts, Says Cardinal Bertone (Mentions Pelagianism As Well)
Catholic Discussion] Church group stays faithful (to heresy!)
An overview of modern anti-Trinitarian heresies
Christian mavericks find affirmation in ancient heresies
Where heresy and dissent abound [Minnesota]
Gnostic Gospels - the heresy entitled "Gnosticism."
The So-Called ‘Gospel’ of Judas: Unmasking an Ancient Heresy
Benedict XVI Heresies and Errors
The Heresy of Mohammed (Chapter 4, The Great Heresies)
A better question is, “How many souls have been brought into God’s Kingdom through the reforms of these men?
please do not refer to a revolution as a “reform” movement. They reformed nothing and as far as I’m concerned cost many persons their salvation and saved noone.
another comment.....I can”t imagine the creator of the universe being overly concerned about the day of the week that we honor Him! He certainly must have more important things to do.
The idea of an infinite God has consequences. We can only know what is important if God tells us. Otherwise, it is certainly possible that an infinite God cares as much about a bed bug as about a human being. Everything, no matter how large or small, has exactly the same ratio to the infinite.
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.