I just waited to make sure you had your ‘Server’ issues under control!
The full sentence of Matthew 28:1 would render from the Koine Greek like;
“Late (οψε) the (δε) sabbaths (σαββατων) to the (τη) twilighting-up (επιφωσκουση) into (εις) one of (μιαν) sabbaths (σαββατων) Mary (μαρια) Magdalene (μαγδαληνη) and (και ) the (η) other (αλλη) Mary (μαρια) observed (θεωρησαι) the (τον) sepulchre (ταφον).”
I had seen in a couple Greek Lexicons that referred to the Greek word ‘επιφωσκουση’ as a reference of time late in the day before darkness. At; http://www.peshitta.org/ you may see the Aramaic equivalent as ‘twilight’ for MTH 28:1. However, other tetragrammation in Hebrew for ‘first’ and 'one' remains questionable after reviewing several passages for word assimilation.
The Revised version 1881 states in Mark 16:2 that the 2 Marys came to the sepulcher ‘when the sun was risen’ which could refer to a time late within the day. It is a situation of having the proper tense.
Mark 16:9 does not exist in the oldest Greek manuscripts and therefore is an ill-legitimate passage in my opinion just like the other mistranslated resurrection phrases; ‘first day of the week’ or first day of sabbaths’.
Luke 24:1 makes reference to ‘deep dawn’ (TKI) probably at eve before the next day.
John 20:1 makes reference to Mary coming ‘early (in anticipation) with darkness (next day) yet being’ (TKI). Another instance of being in the proper tense.
People were allowed to travel on the Sabbath upto a .75 mile limit (JOSH 3:3,4). Thus the Ladies would have rested (according to the commandment) on the Sabbath day likely anticipating the physical anointing of spices in the tomb by candelight after the Sabbath had passed.
Yes Matthew 12:39.40 compares Jesus’ body (physically) in the tomb as equivalent to the same duration of time for Jonas being (physically) in the belly of the whale. Jesus’ body was placed in the tomb on the evening of Wednesday Nisan 20th and resurrected (72 hrs.) later on Saturday Nisan 23rd.
Furthermore;The Gospel of Peter, The Gospel of Nicodemus, The Apostolic Constitutions, and the Didascalia Apostolorum all contain Passion narratives (although not biblically canonized by Constantine) are accounted for with common parity to the chronology of a post Passover feast resurrection moment. There you may consider that Jesus was still very much alive when He presented himself as a First Fruit offering to the Father in a seder setting with his disciples beginning on Saturday Nisan 16th 34 A.D..
These are my personal opinions and beliefs of the matter. You and the others have yours. That is wonderful too. My Savior was a lamb who died on a Passover Feast day. Still legitimate in my opinion – just on a different day or year then what you and others care to believe.
Best Regards – Pmary65
I just waited to make sure you had your ‘Server’ issues under control!
Outside the resurrection verses the Koine Greek word ‘μιᾷ’ is found in other N.T. references such as; Matthew 5:19 (one of the commandments), 26:69 (one servant girl); Mark 14:66 (one of the maids), and Luke 5:12 (one of the cities), 5:17 (one of the days), 13:10 (one of the synagogues), 17:22, 20:1. (one of the days) and Acts 21:7 (one day). Outside the resurrection verses the Koine Greek word ‘σαββάτων’ transliterated as ‘sabbatwn’ and translated as ‘sabbaths’ can be found in Luke 4:16 and Acts 13:14, 16:13 (day of the sabbaths). Each example exhibits a partitive genitive case function where one of something is displayed as a fractional margin of association within a larger group of the same thing.
As well we have numerous Koine Greek Septuagint O.T. verses where the words ‘μιᾷ’ as ‘one’, ‘ημέρα’ as ‘day’, or ‘πρώτn’ as ‘first’ appears in various combined segments. These may be observed at; Genesis 27:45, 33:13, Leviticus 22:28, 23:35,39,40., Numbers 11:19, Deuteronomy 16:4, Judges 20:23, 1 Kings 2:34, 27:1, 3 Kings 4:22, Ezra 3:6, 10:13,16,17., Ester 3:13, 8:12, Nehemiah 8:2,18, Isaiah 9:14, 66:8, Daniel 10:12, and Zacharius 14:7.
In the N.T. we have a few examples shown in Mark 14:12, Acts 20:17, and Phillipians 1:5.There the various examples combine two words togeather where ‘μιᾷ ημέρα’ is commonly translated as ‘one day’ and ‘ημέρα μιᾷ’ as ‘day one’ being interpreted tangibly as the ‘first day’ along with ‘πρώτn ημέρα’ as more precise. The segment ‘μιᾷ ημέρα’ as ‘one day’ may be regarded in a fractional sense as a position of tense within time.
Again for the ‘resurrection verses’, there ‘μιαν σαββατων’ is rationalized as ‘one of sabbaths’ where ‘μιαν’ is cardinal and not ordinal in meaning. If the resurrection verses were to be understood in an ordinal sense the word; ‘πρώτn’ as ‘first’ could have easily been used but does not ocurr in any of the original scripts with such a regard or manner. The translators have commonly failed us with their interpretations surrounded by forethoughts based on illusory preconceived notions. There in the original Greek resurrection verses ‘μιαν σαββατων’ depicts a much broader picture at stake for those who are willing to properly understand it.
Best Regards – Pmary65