The Resurrection On One Of The Sabbaths ?

The resurrection of Jesus is a central belief to the Christian faith where the Gospel story tells the events for which there has been much Biblical interest, inquiry and academic discussion to this day. It is my hope that this presentation may provide some edification to the unanswered questions of bible believing followers.

The traditional belief for Christians regarding Passover depicts Jesus being crucified on Good Friday and resurrecting early Easter Sunday morning.

This belief has been the general consensus for main stream Christianity over the past two millenniums. Many Bible Church authorities and independent study groups have delved deeply into scripture establishing their views in favor of manufactured evidences. These so-called evidences mingled through scripture for the most part have become the widely accepted margin received by the moral majority of Christian believers.

I hereby offer a critical view regarding the crucifixion and resurrection events from an un-biased vantage point which has resulted after many years of independent bible research and study. Here we will be scratching the surface and re-joining the various points of interest. There is much to be said about all of this. In time we’ll see what comes of it. I know many will refute this presentation but hopefully some light in perspective-ness may be gained to those with an open mind.

The true essence of understanding Jewish chronology is modeled with the reckoning of time from the very beginning as described in Genesis 1:4,5.“And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.” KJV. The other verses in Genesis 1:8 ,13, 19, 23, and 31 say; “And the evening and the morning were the (e.g. second, third...etc.) day.” Thus complying that each and every day (24hr.period) began consecutively from ‘sunset to sunset’.

The Jewish authors of the New Testament and the Old Testament understood inclusively that this was the way and that the next Day period always began with night darkness and was followed by daylight in the morning. The night time hours were divided into 4 equal interval watches and the daylight time were divided into 12 equal hours. Thus the day was always determined and observed from ‘sunset to sunset’.

In regards to the timing of Passover the Jewish Historian Josephus (~70 A.D.) clarifies; ‘So the high priests, upon the coming of their feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less then ten belong to every sacrifice, and many of us are twenty in a company.’ (Wars of the Jews 6:9:3) William Whiston. Here in a western reckoning of a time from about 3:00 p.m. to 5:00 pm. The Passover lamb would then be prepared for roasting over an open fire on the 14th of Nisan in the last (12th) hour with the day ending around 6:00 p.m. in preparation of the night time Seder to follow on the beginning of Nisan 15th. Here reads, Exodus 12:8; "And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.” KJV.

What you need to recognize is the word ‘Passover’ to a Jew was a loose - common term that was generally applied to the whole 8 day festival (e.g. like the 12 days of Christmas to a Christian).

The Jewish Pharisee Historian Josephus 70 A.D. clarifies with particular reference to the Passover period in several places as follows; “In the month of Xanthicus which is by us called Nisan…on the fourteenth day of the lunar month…every year slay the sacrifice…which was called the Passover…” and Josephus continues; “The feast of unleavened bread succeeds that of the Passover and falls on the fifteenth day of the month, and continues seven days, wherein they feed on unleavened bread…” (Antiquities of the Jews 3:10:5) William Whiston.

Josephus also asserted elsewhere; “As this happened at the time when the feast of unleavened bread was celebrated, which we call the Passover…” (Antiquities of the Jews 14:2:1) and “As the Jews were celebrating the feast of unleavened bread, which we call the Passover it was common for the priests…” (Antiquities of the Jews 18:2:2). William Whiston.

Consider as well; “They left Egypt in the month Xanthicus, on the fifteenth day of the lunar month; four hundred and thirty years after our fore-father Abraham came into Canann…” (Antiquities of the Jews 2:15:2) William Whiston.

St Paul’s wonderful statement; “Purge out therefore the old leaven that ye may be a new lump, as ye are unleavened. For Christ are Passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.” (1 Corinthians 5:7,8) KJV.

These events were willfully commemorated (Nisan 15) and fulfilled by Jesus with his disciples at the last supper Passover ceremony 'On the first day of unleavened bread'- 'Protos Heemeras ' as described in Matthew 26:17,Mark 14:12,and Luke 22:7.

Greek Biblical exegesis is often formulated through the Interpreter’s preconceived theological beliefs.

On the difficult passages, exegesis often comes through sensible theological debate.

The Saturday Nisan 17th Sabbath resurrection scenario falls into a chronological arrangement of its own. A view shared by many believing that Jesus was crucified on the late afternoon (Passover Preparation) of Wednesday Nisan 14th fulfilling the conditional Sign of Jonah (MTH 12:39, 40 i.e. 3 days & 3 nights).

Here the big picture suggests interesting details; -The temple cleansing and upsetting of money changers (MRK 11:15) coincided on the weekly Sabbath of Nisan 10 (EX 12:3 i.e. day of procurement) four days prior to the Passover on Wednesday Nisan 14. However, buying and purchasing were totally prohibited on Sabbath days in stringent abidance to Jewish law. -Our Lord and disciples are denied (cut short) to have kept the ceremonial traditional Passover Seder which was customarily observed in the night at the beginning of Nisan 15th on the first day of unleavened bread (EX 12:8; MTH 26:17; MRK14:12; LUK 22:7). There the previously slain lamb was now (Nisan 15) then sacrificed (consecrated) by the Jews through oral (eaten) ingestion. * Note - The Synoptic Gospels all agree in the timing, however, the other setting as described in John 13:1 was nothing more then an anticipatory casual meal partaken on an earlier day prior to the feast. -The Sanhedrin’s uncustomary night-time judicial process along with 3 reproaches by Pilate (LUK 23:22) occurs within a narrow time line of 15 hours or less for the judgment - sentencing and crucifixion (MRK 15:25) of Jesus.

* Note - Some of these comments are in line with the traditional Friday (Nisan 14) crucifixion as well. There Jesus and his disciples travel on the Sabbath day (JHN 12:1) arriving in Bethany six days before the Friday Passover. However, Sabbath travel was imperatively limited in accordance to Jewish law.

In order to have the chronology put into a proper perspective, a more feasible time lines regarding the crucifixion and resurrection events are essential. Let us consider a median near the end of the Passover period. To acquire such a median let us re-consider a linguistic approach from the ORIGINAL Greek Texts for the resurrection verses at; Matthew 28:1; Mark 16:2; Luke 24:1; and John 20:1,19 of the New Testament.

In those verses we commonly find the Koine Greek phrase; 'μιᾷ τῶν σαββάτων' which is transliterated 'mia ton Sabbaton' and is translated to literally mean; 'one of the Sabbaths'. As well, the phrase can be found similarly within other N.T. verses such as Acts 20:7 and 1 Corinthians 16:2 . This phrase has been traditionally perceived, interpreted, and understood to read as ; the first day of the week or the first of Sabbaths. However, let us consider specifically the Koine Greek word 'σαββάτων' which is transliterated as 'Sabbaton' where the literal English rendering is translated as 'Sabbaths' and is plural of meaning in line with Greek Syntax rules.

In the key verse of Matthew 28:1 the word 'Sabbaton' appears twice in the same sentence and plural in meaning at both instances. The full sentence of Matthew 28:1 would render something like; "After the Sabbaths (plural) as it was lighting up on one of the Sabbaths (plural) Mary of Magdalene and the other Mary came to the tomb."

What could this possibly mean according to Greek Syntax without it being a contradiction to itself? Hence Matthew 28:1 may be describing details like ; After [post-late-end] the Sabbaths (plural) as it was lighting up (twi-light) on one (cardinal) of the ( par-titive genitive ) Sabbaths (plural)...... . A description that may pertain to a time interval when the Passover period was finished and had already completed e.g. End ( opse-adverbial ) the 2 High Sabbaths (Nisan 15 & 21 i.e. EX 12:16 ) of the Passover period onto a weekly Sabbath ( 1 0f 7 ) within the 50 day duration between Passover (from the sheaf offering LEV 23:11) leading up to Pentecost.

Here Jesus would die on Wednesday Nisan 20th the preparation day to Thursday Nisan 21 (Holy Convocation day) and would resurrect 3 days and 3 nights later (MTH 12:39, 40) on the weekend Sabbath of Saturday Nisan 23rd.This day being an integral Sabbath of a series of 7 complete weekly Sabbaths (LEV23:15, 16) with in the 50 day period. This group of weekly Sabbaths for that year should have been; Nisan 16th, Nisan23, Nisan30, Iyar 7, Iyar 14, Iyar21, and Iyar 28. Here Jesus resurrected on the 2nd weekly Sabbath with-in a group of 7 Sabbaths. Thus Pentecost arrives later on Sivan 6th the eighth weekly Sabbath after Passover simultaneous to the 50th day which would have been a rare celebrated occasion! * Here in this time table the 50 day omer count commences after the High (Annual) Passover Sabbath (Friday) of Nisan 15th (not after the weekend Sabbath) where both the sheaf offering (Saturday Nisan16th) and the day of Pentecost (Saturday Sivan 6th) coincide separately on weekend Sabbaths for that particular year.

A clear account by Historian Flavius Josephus (~70 A.D.) describes when the omer count commenced in his book ‘The Antiquities of the Jews’ book 3 chapter 10 paragraph 5 line 250 follows; “But on the second day of unleavened bread, which is the sixteenth day of the month (Nisan), they partake of the fruits of the earth, for before that day they do not touch them.” William Whiston (i.e.LEV 23:11)

* The Greek Septuagint O.T. (~270 B.C.) clarifies when the Passover sheaf offering was offered in Leviticus 23: 11 ; "and he (the priest) shall lift up the sheaf before the Lord, to be accepted for you. On the morrow (Nisan 16) of the first day (Nisan 15) the priest shall lift it up." Sir Charles Lee Brenton Lancelot.

* Note - This practice was regardless of whatever weekday the 16th of Nisan fell upon for each particular year. This practice has been the recognized view by Jews all along from the earliest days through the middle ages right up into modern times.

* To support this chronological hypothesis even further an important verse at St. Luke 6:1 strongly supports the idea that the author was in recognition of a series of Sabbaths between Passover and Pentecost thus reading;

"And it came to pass on the second Sabbath after the first, that he went through the cornfields and his disciples plucked the ears of corn and did eat rubbing them in their hands." KJV.

This verse has created much debate amongst bible commentators as to what the 'second Sabbath after the first' could mean. In Adam Clarke's commentary we receive an analysis from him and some other various Commentators giving their explanations for this passage; [Quote]

"ενσαββατω δευτεροπρωτω, In the first Sabbath after the second." What does this mean? In answering this question, commentators are greatly divided. Dr. Whitby speaks thus: "After the first day of the passover, (which was a Sabbath, Exodus 12:16,) ye shall count unto you seven Sabbaths complete, Leviticus 23:15, reckoning that day for the first of the first week, which was therefore called δευτεροπρωτον, the first Sabbath from the second day of unleavened bread; (the 16th of the month;) the second was called δευτεροδευτερον, the second Sabbath from that day; and the third, δευτεροτριτον, the third Sabbath from the second day; and so on, till they came to the seventh Sabbath from that day, i.e. to the 49th day, which was the day of pentecost. "

"The mention of the seven Sabbaths, to be numbered with relation to this second day, answers all that Grotius objects against this exposition." WHITBY'S Notes.

"I think, with many commentators, that this transaction happened on the first Sabbath of the month Nisan; that is, after the second day of the feast of unleavened bread. We may well suppose that our Lord and his disciples were on their way from Jerusalem to Galilee, after having kept the passover." Bp. NEWCOME.

"The Vulgar Latin renders δευτεροπρωτον, secundoprimum, which is literal and right. We translate it, the second Sabbath after the first, which is directly wrong; for it should have been the first Sabbath after the second day of the passover. On the 14th of Nisan, the passover was killed; the next day (the 15th) was the first day of the feast of unleavened bread; the day following (the 16th) the wave sheaf was offered, pursuant to the law, on the morrow after the Sabbath: Leviticus 18:11. The Sabbath, here, is not the seventh day of the week, but the first day of the feast of unleavened bread, let it fall on what day of the week it would. That and the seventh day of that feast were holy convocations, and therefore are here called Sabbaths. The morrow, therefore, after the Sabbath, i.e. after the 16th day of Nisan, was the day in which the wave sheaf was offered; and after that seven Sabbaths were counted, and fifty days completed, and the fiftieth day inclusively was the day of pentecost."

"Now these Sabbaths, between the passover and pentecost, were called the first, second, Sabbaths after the second day of the feast of unleavened bread. This Sabbath, then, on which the disciples plucked the ears of corn, was the first Sabbath after that second day. Dr. Lightfoot, has demonstrably proved this to be the meaning of this σαββατονδευτεροπρωτον, (Hor. Hebraic. in locum,) and from him F. Lamy and Dr. Whitby have so explained it."

"This Sabbath could not fall before the passover, because, till the second day of that feast, no Jew might eat either bread or parched corn, or green ears, 23:14.) Had the disciples then gathered these ears of corn on any Sabbath before the passover, they would have broken two laws instead of one: and for the breach of these two laws they would infallibly have been accused; whereas now they broke only one, (plucking the ears of standing corn with one's hand, being expressly allowed in the law, Deuteronomy 23:25,) which was that of the Sabbath. They took a liberty which the law gave them upon any other day; and our Lord vindicated them in what they did now, in the manner we see. Nor can this fact be laid after pentecost; because then the harvest was fully in. Within that interval, therefore, this Sabbath happened; and this is a plain determination of the time, according to the Jewish ways of reckoning, founded upon the text of Moses's law itself."

"The word δευτεροπρωτω, the second first, is omitted by BL, four others, Syriac, later Arabic, all the Persic, Coptic, AEthiopic, and three of the Itala. A note in the margin of the later Syriac says, This is not in all copies. The above MSS. read the verse thus: It came to pass, that he walked through the corn fields on a Sabbath day. I suppose they omitted the above word, because they found it difficult to fix the meaning, which has been too much the case in other instances." [Quote]

* The 'high (great) Sabbath' of St John 19:31 (in relation over-all to this proposed chronology) could apply to the 7th final day (Holy Convocation) of the Passover period which occurred on a Thursday Nisan 21rst for that year. The final (7th) day of the Passover period that commemorated the Israelite’s deliverance from bondage in Egypt.

* Any day before a High Sabbath (Holy Convocation) day was regarded as a preparation day. The intermediate days on the Passover period in-between the High days or weekly Sabbaths were regarded as secular days, thus allowing time for regular activities such as buying and working (e.g. preparation of spices).

* The verse of Mark 16:9 in the original Greek shows ‘protos sabbatou’ which is translated literally to mean ‘first (ordinal) Sabbath (singular)’. The author here may be referring to the creation Sabbath as it was preeminent in nature for the seventh day weekly cycle of rest.

* The series of weekly Sabbaths between Passover and Pentecost signified a moment in fulfillment of God’s promise for the freedom and liberty to all descendents with lineage of the ancestral fore-fathers on route to the Promised land.These Sabbaths may have been referred to by the Jews as the ‘Queen of Sabbaths’ which were spiritually embraced as a bride in reflection of God’s total fullness forth- coming.

* The Apocryphal Gospel of St. Peter at verse 12 is of reference to a moment in time after the crucifixion when the disciples were clearly in bereavement and the resurrection event had not yet been fulfilled;

“Now it was the last day of unleavened bread, and many went out of the city returning to their houses, the feast being at an end. And we the twelve disciples of the Lord wept and were in sorrow, and every man withdrew to his house sorrowing for that which had come to pass.” H.B. Swete.

“And he said unto them, The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of man is Lord also of the Sabbath.” (St. Mark 2:27, 28) KJV.

RE; The Greek phrase ‘mia twn Sabbatwn’ translated to ‘on one of the Sabbaths’

If the phrase above is ambiguous in meaning it may possibly be understood in one of two ways;

(1) as any one of the seven weekly Sabbaths between Passover to Pentecost in the Jewish Sacred Calendar year.

(2) as any one of the seven annual Sabbaths taken from the Jewish Sacred Calendar year.

If we choose category (2) and apply it to a meaning for Acts 20:7 we may understand it as one of the (annual) Sabbaths where two of them occurred on the Passover period. The annual Sabbath most likely to quantify under this context for Acts 20:7 would likely be the high Sabbath day of Nisan 21st on the closing Passover period.

In order for this chronology to work we would have to redefine the Translation Authority’s understanding and usage for the Greek word ‘meta’ taken from the passage of Acts 20:6.

The Greek word ‘meta’ usually means ‘after’ or sometimes understood to be ‘with’ in other instances. If ‘with the days of unleavened bread’ was the intended meaning for Acts 20:6 we may have a different perspective on the time setting surrounding Acts 20:7.

Here the Apostles may have celebrated the Passover Seder that year in Philippi resting on the high day being a Sunday of Nisan 15th.

Now continuing ‘with the feast of unleavened bread’ they may have sailed for the next five (secular) days. These days possibly being; Monday Nisan 16th, Tuesday Nisan 17th, Wednesday Nisan 18th, Thursday Nisan 19th, and Friday Nisan 20th. Here they may have traveled up to a distance of 150 miles to Troas by water depending on how far of a direct path they sailed en route away from the shoreline.

In Acts 20:7 they would have had to arrive on time for day seven (Saturday Nisan 21st) being an Annual Sabbath for the final feast of unleavened bread being the closing ceremony of the Passover period. Thus being a day where an annual Sabbath coincided on the weekly Sabbath.

Here in a time frame where the phrase ‘the first of Sabbaths’ can be applied in its very own context as well where the first weekly Sabbath is in line to a series of weekly Sabbaths between Passover and Pentecost.

However, in this hypothesis it is quite clear that Paul is breaking ‘bread’ (Arton) on Nisan 21st wishing to depart on the morrow Sunday Nissan 22nd but continued to preach until midnight anyway.

This scenario may be a ‘long shot’ for several debatable reasons but it presents a logical time frame for sailing activities to occur around Sabbaths.

In Acts 20:16 we see that it was the Apostle’s intentions to press on forward in order to make it back on time to celebrate Pentecost in Jerusalem.

The description here ‘On one of the (annual) Sabbaths’ for Acts 20:7 is based on Paul’s second missionary voyage when the Passover Seder on Nisan 15th could have occurred on Sunday March 29th in 39 A.D as viewed at;

http://www.timeanddate.com/calendar/?year=39&country=34

Best Regards

Didascalia Apostolorum (End of Chapter XXI)

Wherever, then, the Fourteenth of the Pascha falls, so keep it; for neither the month nor the day squares with the same season every year, but is variable. When therefore that People keeps the Passover, do you fast; and be careful to perform your vigil within their (feast of) unleavened bread. But on the first day of the week make good cheer at all times (What does that mean?????); for he is guilty of sin, whosoever afflicts his soul on the first of the ac week. And hence it is not lawful, apart from the Pascha, for anyone to fast during those three hours of the night between the Sabbath and the first of the week, because that night belongs to the first of the week (How about this?????)); but in the Pascha alone you are to fast these three hours of that night, being assembled together, you who are Christians, in the Lord. [[193]]

Here!

RE; ‘mia twn Sabbatwn’ (Greek phrase) for Acts 20:7 and the resurrection verses The above phrase in question is derived from the references of Leviticus 23:11-15 where the counting commences after the (high) Sabbath of Nisan 15th on Passover to Pentecost. However, in this understanding the phrase for the resurrection verses has been translated to more then one way.

[Matthew 28:1] oye de sabbatwn th epifwskoush eiV mian sabbatwn hlqen maria h magdalhnh kai h allh maria qewrhsai ton tafon

The latter of the Sabbaths at the dawn to the first of the Sabbaths came Mary the Magdalene and the other Mary to see the tomb.

[Mark 16:2] kai lian prwi ths mias sabbatwn ercontai epi to mnhmeion anateilantoV tou hliou

And very early of the first of the Sabbaths they came to the tomb at the rising of the sun.

[Luke 24:1] th de mia twn sabbatwn orqrou baqeos hlqon epi to mnhma ferousai a htoimasan arwmata kai tines sun autais

On the first of the Sabbaths, at deep dawn, they came to the tomb bearing the spices which they had prepared, and certain others with them.

[John 20:1] th de mia twn sabbatwn maria h magdalhnh ercetai prwi skotiaV eti oushV eiV to mnhmeion kai blepei ton liqon hrmenon ek tou mnhmeiou

On the first of the Sabbaths, Mary the Magdelene came early, while yet dark, to the tomb and saw that the stone had been taken away from the tomb.

[John 20:19] oushV oun oyiaV th hmera ekeinh th mia twn sabbatwn kai twn qurwn kekleismenwn opou hsan oi maqhtai sunhgmenoi dia ton fobon twn ioudaiwn hlqen o ihsouV kai esth eiV to meson kai legei autoiV eirhnh umin

It being then later that day, the first of the Sabbaths and the doors having been closed where the disciples were assembled because of the fear of the Jews, came Yeshua and stood in their midst and said to them, "Peace to you".

[Acts 20:6-7] hmeiV de exepleusamen meta taV hmeraV twn azumwn apo filippwn kai hlqomen proV autouV eiV thn trwada acris hmerwn pente ou dietriyamen hmeraV epta en de th mia twn sabbatwn sunhgmenwn twn maqhtwn tou klasai arton o pauloV dielegeto autoiV mellwn exienai th epaurion pareteinen te ton logon mecri mesonuktiou

And we sailed away in the midst of the Days of Unleavened from Philippi and we came to them in Troas within five days, not taking seven days. And on the first of the Sabbaths, the disciples being assembled to break bread, Paul was discussing with them, ready to depart the next day, he continued the message until midnight.

3326. META (met-ah')a primary preposition (often used adverbially); properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive association, or accusative succession) with which it is joined; occupying an intermediate position between apo or ek and eis or pros; less intimate than en and less close than sun)

Paul had left Philippi right after the Passover Feast of the 15th.....sailed for five days before coming to Troas, and by Luke making the statement, "Not taking seven days" shows that this occurred during the seven day observance of Unleavened Bread. The weekly Sabbath that Paul was preaching on to the assembled disciples was indeed the "First Weekly Sabbath" between Passover and Pentecost.

The phrase "where we stayed" which is included in many translations is incorrect. According to "Thayer" the verb used (ALGNT) comes from a root word which means "to wear away", "to consume"....or to just "spend time" and the phrase uses the negative word (OV'). You must now ask yourself this question. How did this word come to be translated "where we stayed"???????

Paul and his companions did not (OV') consume the entire seven day "Feast of Unleavened Bread" in their voyage to Troas, but took only five days. They probably set sail on the 16th and reached Troas on the 20th. The 21st or the 22nd could have been "the First of the Sabbaths" between Passover and Pentecost.

* This is just like being in any other field where you are only as strong as your weakest link.

I forgot to include: [I Corinthians 16:2] kata mian sabbatwn ekastoV umwn par eautw tiqetw qhsaurizwn o ti an euodwtai ina mh otan elqw tote logiai ginwntai

After the first of the Sabbaths each of you beside himself let him put something storing up what something he may prosper in order that not when I come then collections there may be.

"KATA" is frequently used to denote "after". Thayer says it shows motion or direction from the higher to the lower.

Nevertheless, the Apostle is asking that offerings be made before he gets to town....probably so he won't have to wait. He evidently is planning on arriving in Corinth during the time between Passover and Pentecost and this is why he asks for the collection to be made after the first of the Sabbaths.

Each of these passages that I have outlined in this post and Post #205 shows the actual Greek meaning of the mistranslated words that everyone knows as "First Day of the Week". The Greek word, "EBDOMA" which means week does not appear in the New Testament and this in itself shows the utter absurdity of a theology that would encourage one to think that Sunday had any special significance to the early Church. Or to the modern day church....as the case may be.

RE; Post # 205 “They probably set sail on the 16th and reached Troas on the 20th. The 21st or the 22nd could have been "the First of the Sabbaths" between Passover and Pentecost.”

If Nisan 15th occurred on a Saturday for that year they may have voyaged on Sun, Mon, Tues, Wed, Thurs, where the arrived before Friday being a high Sabbath on Nisan 21st .

In Acts 20:7 on the end of that (Friday) high Sabbath it appears that Paul’s eager intention was to depart the very next day which would have been on the Saturday weekly Sabbath of Nisan 22nd. A tactic on Paul’s part to move along on a Sabbath day would be difficult to imagine being that they would likely rest at such an opportunity.

Thus showing Paul’s intention (to depart) likely happened when the next day was a secular day, where voyaging was attainable.

See post # 202 for a realistic time setting where Paul breaks bread (Arton) on a high day with in the feast of unleavened bread.

Best Regards

RE; Post # 203 “We can rehash this all year long if you desire....”

Personally there is really no sense in my opinion to repeat that which has already been discussed more then a couple of times.

Many of our readers are likely taken back enough as it is with considerable information to think about for sometime to come.

The grounds we have covered in this forum for the last few months may be similar in comparison to the debates exercised at the Council of Nicea (325 A.D.) where they conformed to a different agenda.

If you or anyone else has something NEW to add to this theological spectrum I am sure that the readers here would be most appreciative in hearing about it.

Again, I am truly grateful for the time, effort, and work that readers and writers have put into this forum.

Many readers are quite capable of forming their own educated opinions regarding these matters as discussed in this forum.

May God Bless – Pmary65

You continue to cite Young’s Translation for the resurrection verse showing ‘the first of Sabbaths’ but could not for Acts 20:7 where it shows ‘the first day of the week’.

I will use Young's more than the KJV because I feel, for the most part it's an honest attempt to translate....as they say, literally. Mr Young gets caught up, although....in his own Catholic influenced Protestantism....and the passage you cite is a very good example.

[Acts 20:7] en de th mia twn sabbatwn sunhgmenwn twn maqhtwn tou klasai arton o pauloV dielegeto autoiV mellwn exienai th epaurion pareteinen te ton logon mecri mesonuktiou

Those three words, "MIA TWN SABBATWN" are found also in [Luke 24:1][John 20:1] and [John 20:19].....but Mr. Young translates them as "First of the Sabbaths" in those passages while translating them as "First Day of the Week" in [Acts 20:7]. He evidently was thinking, as most folks do, that the passage in Acts was showing a weekly worship service and could not bring himself to show the New Testament Church still celebrating on the Sabbath.....25/30 years beyond the resurrection. Like I said.....his Catholic influenced Protestantism won him over.

All in all....I do think he put together a fine translation....you just have to be able to read between the lines. The Concordant Version is also a fine translation, but lessor known.

If Nisan 15th occurred on a Saturday for that year they may have voyaged on Sun, Mon, Tues, Wed, Thurs, where the arrived before Friday being a high Sabbath on Nisan 21st . In Acts 20:7 on the end of that (Friday) high Sabbath it appears that Paul’s eager intention was to depart the very next day which would have been on the Saturday weekly Sabbath of Nisan 22nd. A tactic on Paul’s part to move along on a Sabbath day would be difficult to imagine being that they would likely rest at such an opportunity.

Literal Translation: [Acts 20:6-7] And we sailed away in the midst of the Days of Unleavened, from Philippi and came to Troas in five days, not consuming seven days. And on the First of the Sabbaths, the disciples having been gathered together to break bread, Paul was discoursing with them, about to depart on the morrow, he continued the discourse until midnight.

In 53,56, and 60 A.D. Passover occurred on a Friday so the First Sabbath of Unleavened would have been on a Saturday (also a weekly Sabbath) each of these years. If Paul had sailed on Sunday, the 16th....he would have arrived in Troas (in five days) on Thursday the 20th and the following day, Friday would have been the 21st.....and the second Sabbath of Unleavened.

The verse (Acts 20:7) shows him discoursing on the "First of the Sabbaths" which does not indicate one of the two Special Sabbaths of Unleavened....but instead the first weekly Sabbath between Passover and Pentecost. When the 15th fell on a Saturday the first weekly Sabbath in the fifty day count to Pentecost did not occur until the following Saturday.

See post # 202 for a realistic time setting where Paul breaks bread (Arton) on a high day with in the feast of unleavened bread.

The bread that Paul and the disciples were breaking together was indeed ARTON (regular bread).....not AZUMA (unleavened bread) because the Days of Unleavened had concluded the previous day, Friday the 21st. When Paul continued his discourse with them until midnight he was now speaking with them on Saturday night as "The First of the Sabbaths" had ended at sundown.....a few hours before.

I believe this all happened in 56 A.D. (during his third missionary journey). He had traveled from Antioch in 53 A.D. (where he had written the Galatians) to Galatia and Phrygia [Acts 18:23] and arrived in Ephesus and then stays there for about three years [Acts 19:1-20]. He then goes on to Macedonia for three months and also visits Corinth [Acts 20:1-3] at the same time. He had probably written to the Corinthians during the winter of 56 A.D. (from Ephesus) knowing he would be passing that way during the spring festivals, asking them to prepare their offering and collections after "The First of the Sabbaths" [I Corinthians 16:2].

Thus showing Paul’s intention (to depart) likely happened when the next day was a secular day, where voyaging was attainable.

Paul would then be traveling on a Sunday [Acts 20:7] which was considered a normal work day for the first century Christians. They continued to celebrate the Sabbaths and the Feast Days until threatened with death by the newly formed Church/State Empire of Rome at the Council of Nicaea (325 A.D.).

RE; "The Concordant Version is also a fine translation, but lesser known."

Here is the online link to those who are not aware;

http://www.concordant.org/version/CLNT_Intro.htm

Here is another link for many of the other translations;

http://rockhay.tripod.com/worship/translat.htm

So Diego1618 tell us more about this 'Literal Translation' that you have been quoting from.

Who was the Translator and the Publisher and how recent was it that it become available? Is there an ISBN number with this one? This translation seems to be a less common one by far. In fact - I had never heard about it before til now.

most interested - Pmary65

P.S. This may be a new one to add to my collection.

So Diego1618 tell us more about this 'Literal Translation' that you have been quoting from.

Well.....Pmary65, there's not much to tell you because it's me.... just reading what the Greek says.....with out all the traditional error that you find in Catholic influenced Protestant translations.

That's one reason I have never been able to find the Greek words "PROTOS HEMERA TES EBDOMADOS" in the scriptures. That phrase, First Day of the Week" does not appear anywhere in the New Testament but you still find it in modern (should know better) translations. Some mis guided folks about 1700 years ago insisted that it did say "First day of the Week", built an entire theology around it.....and proceeded to establish an apostate church with the help of Imperial Rome....driving God's true Church underground.

As discussed earlier (post #212) even Mr. Young got trapped by this false theology and translated the same words two different ways in separate passages to suit his purpose.

If you think my words incorrect I would invite you to show me my error.

In the ‘Literal Translation’ that Diego1618 has been posting, there appears to be a discrepancy regarding the Acts 20:6 proportion where one quote shows “not taken seven days” and the other quote as “not consuming seven days”.

“And we sailed away in the midst of the Days of Unleavened from Philippi and we came to them in Troas within five days, not taking seven days. And on the first of the Sabbaths, the disciples being assembled to break bread, Paul was discussing with them, ready to depart the next day, he continued the message until midnight.”

(As posted in # 205 by Diego1618)

Literal Translation: [Acts 20:6-7]

“And we sailed away in the midst of the Days of Unleavened, from Philippi and came to Troas in five days, not consuming seven days. And on the First of the Sabbaths, the disciples having been gathered together to break bread, Paul was discoursing with them, about to depart on the morrow, he continued the discourse until midnight.”

(As posted in # 214 by Diego1618)

In fact it is a very unusual interpretation to say the least. I have compared these lines with all the other translations available at;

http://rockhay.tripod.com/worship/translat.htm

Nothing else comes close in comparison to your interpretation.

*I see you have no qualms in taking an independent liberty to translate scripture based on your own personal interpretation presenting it on this site as misleeding references that serves your overall hypothesis quite well.

Yours Truly

Well.....I've looked at both of these renditions and don't see much difference at all. Do you? I don't have the New Testament written down.....I'm just reading what the Greek says.

Sometimes I will say; "The man rowed the boat into the river current in order to go downstream quicker". On another occasion I will say; "He put his craft in the middle of the stream flow to move down the river faster." Is there a difference?

Now whether or not modern day translations offer up an incorrect rendition is not the issue. We both know they do! It's been covered (the obvious error of [Matthew 28:1][Mark 16:2] etc.) on many posts in this very thread.

In fact it is a very unusual interpretation to say the least. I have compared these lines with all the other translations available at;

http://rockhay.tripod.com/worship/translat.htm

Nothing else comes close in comparison to your interpretation.

I've looked at your linked website and have noticed it is sponsored by Long Green Valley Church of Brethren

I've noticed that they hold worship services on Sunday. It's no wonder then that they would not offer up any translations that I would be comfortable with .....exclusively using. In addition.....any translation that would have [Acts 20:6-7] correctly translated. I'm sure they probably do not celebrate God's Annual Sabbaths and Feast Days also. I'm willing to say I might be wrong here........because I did not read the entire site.

I see you have no qualms in taking an independent liberty to translate scripture based on your own personal interpretation presenting it on this site as misleading references that serves your overall hypothesis quite well

Well.....we both know of the errors made in [Matthew 28:1][Mark 16:2][Luke 24:1][John 20:1][John 20:19] and [I Corinthians 16:2]. Why then would we not assume that the very folks attempting to pull the wool over our eyes in those passages.....would not be trying doing the same in [Acts 20:6-7]?

Your accusations against me are misplaced.

Let's take a look at [Acts 20:6] hmeiV de exepleusamen meta taV hmeraV twn azumwn apo filippwn kai hlqomen proV autouV eiV thn trwada acris hmerwn pente ou dietriyamen hmeraV eptaen

hmeiV: #2249 HEMEIS (we)

de #1161 DE (and)

exepleusamen #1602 EKPLED (departed/sailed)

meta #3326 META (Amid/denoting accompaniment)

taV #3588 HO (definite article/the)

hmeraV #2250 HEMERA (days)

twn #3588 HO (definite article/of the)

azumwn #106 AZUMAN (unleavened/bread)

apo #575 APO (away from)

filippwn #5375 FILIPPI (Philippi)

kai #2532 KAI (and)

hlgomen #2064 ERCHOMI (we came)

proV #4314 PROS (to)

autouV #846 AUTOS (them)

eiV #1519 EIS (in)

thn #3588 HO (definite article/the

trwada #5174 TROAS (Troas)

acris #891 ACHRI (until/within)

hmerwn #2250 HEMERA (days)

pente #4002 PENTE (five)

ou #3756 HOU (negative aspirate)

dietriyamen #1304 DIATRIBO (expending "time")

hmeraV #2250 HEMERA (days)

eptaen #2033 HEPTA (seven)

When Paul and Luke left Philippi they had just celebrated Passover and had eaten the Passover on the night of the 15th. They set sail for Troas on the 16th, arriving on the 20th and then were able to celebrate the second Sabbath of Unleavened the very next day. Their voyage lasted five days and Luke mentions that they were able to do this during the week between the two Sabbaths. He calls the observance "Seven Days". If he were not referring to the Holy Week he would have used the Greek word for week, EBDOMA"......instead of seven days.

Paul is then able to preach on the weekly Sabbath which also happens to be the first weekly Sabbath between Passover and Pentecost......MIA TWN SABBATWN.

Not one translator that I'm aware of would want to show Luke and Paul still celebrating Passover and the "Days of Unleavened" 25/30 years after the resurrection. The fact that the Greek mentions the Feast Days [Acts 20:6] is bad enough. The fact that the Church has hidden the real meaning of "First of the Sabbaths" for 1700 years is also disgraceful. The translators figured they could get away with actually translating [Acts 20:16] correctly as they thought that Pentecost was an exclusive "Christian" festival forgetting that God had given it to the Children of Israel at Sinai.

This is why you have to read between the lines.

Dear Diego1618,

Your accusations against me are misplaced too.

You are presumptuous, I have no personal affiliation with this group (LGVCOB) in anyway whatsoever.

In regards to your ‘Literal Translation’ it appeared that you were presenting it as a published works. It wasn’t ‘til later after being questioned that you revealed to us that it was a rendition of your own creation. Now you are telling us that you made it up as you went along citing from Greek making changes at random.

Diego1618 you’re obviously into it for the long haul. Go ahead and appease the masses to see where it will bring you.

Everything we have said will be subject to scrutiny anyway and especially by those who are sincere enough to care.

If any news from this blog should trickle somewhere let’s hope it doesn’t get censored being trashed amongst our freedoms and rights.

I consider myself as a realist more so then an optimist but I do have faith and hope for the re-preservation of scriptural knowledge to mankind.

The summer is finally gone and I am graduating to a line of duty which is most pressing. I now have no available time left to contribute to this spectacle any further.

May God Bless All, I now leave it in His hands to work it out within the test of time.

Best Regards – Pmary65

( Guelph, Ontario, Canada)

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