Posted on 06/05/2009 9:05:52 AM PDT by Pmary65
Never said....or implied you did!
In regards to your ‘Literal Translation’ it appeared that you were presenting it as a published works.
Simply not true. Whenever I quote something you will always see me giving credit to the source. I've been on this forum for a while. You are welcome to go back and verify what I've just said. When I give my own rendering I will not quote any source.
It wasn’t ‘til later after being questioned that you revealed to us that it was a rendition of your own creation.
I didn't realize I was being interrogated.....or even under suspicion!
Now you are telling us that you made it up as you went along citing from Greek making changes at random.
Actually what I told you was; "I'm just reading the Greek". This, apparently has been a problem for translators for the last 1700 years.....who have done exactly what you have incorrectly accused me of doing..... (Made it up as they went along)! I at least call "MIA TWN SABBATWN"....... "The First of the Sabbaths". When translators call these words "The first day of the week"....they know what they are doing. They can read the Greek as well. And they know they are shoe horning this in to fit their theology. I don't have to do that because the legitimate rendering of scripture fits my theology.
I'm sorry you have decided to end your conversation with me. It's been enjoyable....and God bless you also.
I am sorry too.
Keep the faith
God Bless - Pmary65
Re; Post #166 - correction
The Kingdom Interlinear Translation of The Greek Scriptures - first edition was published in 1969 (and the second edition in 1985).
Acts 20:6 reads:
"we but sailed out after the days of the unfermented [cakes] from Philippi, and we came toward them into the Troas until days five, where we spent through days seven."
* substitude 'with' for after.
Best Regards
Visit;
http://www.translatum.gr/forum/
Here you can easily translate English-Greek.
Type in the word 'one' (hit go) and look for the feminine equivalent in the provided examples shown as μία (mia).
Type in the word 'first' (hit go) and look for the provided examples showing πρώτος (protos).
Now look at the resurrection verses as they appear in the original Koine Greek and ask yourself - what do you see?
God Bless - Pmary65
The red high lighted items in the above passage are mistranslations. This was done.....and continues to be taught because the Mainstream Church does not want to give any credence to the fact the Apostles continued observing God's Festivals and Sabbaths.....three decades after the resurrection.
The correct translation would be: And we sailed away from Philippi during the days of unleavened bread, and came unto them in Troas in five days, not consuming seven days.
The Greek word META means: 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;
Another way to say it would be......"We sailed away from Philippi amid the days of unleavened........"
The Greek word: 1304. diatribo (dee-at-ree'-bo) from dia and the base of tribos; to wear through (time), i.e. remain abide, be, continue, tarry. In the original manuscripts the word directly before DIATRIBO is OU' (3756). It's a negative word and changes the meaning of DIATRIBO. OU' is used in the New Testament Greek as a negative adverb. It usually means "no"....or "not". In this case the Greek is saying "we did not spend seven days".
Now.....why would Luke say "seven days"? Why didn't he just say "week"? The Greek word for "week" is EBDOMA and appears no where in the New Testament. Luke says seven days (HMERA EPTAEN) because he is referring to the seven days of unleavened bread [Leviticus 23:6-8]. In other words....Paul sailed on the five middle, non Sabbath Days of Unleavened Bread (which was acceptable...he just couldn't eat leavened bread during the voyage).
Paul indicates in verse 16 he would like to be in Jerusalem by Pentecost. Let's see if he makes it by waiting to leave Philippi after Passover and The Days of Unleavened the way the Bible translators would have you believe. As everyone knows....there are 50 days between Passover and Pentecost [Leviticus 23:16].....that's why the Greek uses the word for Fifty (PENTE).
[Acts 20:6] 7 days were consumed during Passover and Unleavened Bread at Philippi and another 12 for the sailing days and the stopover at Troas. Total time through verse 6 is 19 days. 31 days until Pentecost!
[Acts 20:7-12] Paul speaking to the disciples on the First of the weekly Sabbaths [Leviticus 23:15] between Passover and Pentecost. 1 more day.
[Acts 20:13] Paul leaves for Assos on foot, from Troas, and it doesn't say how long it took.....so let's just say 1 day. We now have 29 days until Pentecost.
[Acts 20:14-16] From Assos to Mitylene to Chios and Samos and then finally to Miletus. 4 more days.....now 25 days until Pentecost.
[Acts 20:17-38] How long would it take for the runner to get to Ephesus, inform the elders of the request by Paul to come to Miletus for a sit down? When looking at a map one would imagine 3 days would not be unreasonable. Getting there, finding and informing the elders, getting them back to Miletus....and then the meeting itself. It's now 22 days to Pentecost.
[Acts 21:1] Paul sails to Cos, then to Rhodes and then Patara........and again, looking at the map I would conservatively say, 3 more days. 19 days to Pentecost.
Acts 21:2-3] Paul boards a ship to Phoenicia, sails south of Cyprus and on to Syria....landing at Tyre. This voyage is about two and one half times as long as the trip from Philippi to Troas [verse 6]....which took 5 days. Let's be liberal and say all conditions were favorable, and they only took 10 days. It's now 9 days to Pentecost.
[Acts 21:4-6] Paul finds the disciples at Tyre and stays at Tyre for 7 more days. Pentecost is now 2 days away.
[Acts 21:7-9] Paul leaves the disciples, sailing on to Ptolemais, spends another day with brethren and sails on to Caesarea. 2 more days have elapsed and Pentecost has arrived. Paul is still not in Jerusalem. Now.....let's assume that I'm right....and Paul left Philippi on the 16th....the day after the First Sabbath of Unleavened. 5 days later would put him in Troas on the 20th, in time to spend the Sabbath of the 21st at rest. His time from verse 6 to verse 7 is now only 7 days.....not the 19 days the translators would have you believe. So....let's start again at Caesarea....but let's subtract 12 days from the elapsed time. These would be the 5 days at sea from Philippi to Troas and the 7 days most bibles will tell you that Paul stayed in Troas after his voyage.
[Acts 21:10-14] Scripture says "number of days" with Philip. This could be 3,4 or 5. Who knows? What we do know is that Agabus tells Paul in verse 11 not to go to Jerusalem. From these words it would appear the Apostle is ahead of schedule and Pentecost is yet to come. Let's give Caesarea 3 days. According to my reckoning we should add the 12 days and subtract 3 for Caesarea which means it is probably now about 9 days to Pentecost.
[Acts 21:15-26] On to Jerusalem and a meeting with James the next day....and purification in the temple. 2 more days and Pentecost now one week away.
One of the things the Jews did prior to a special Sabbath was to purify themselves in the temple [John 11:55] and Paul is now doing just that. They would normally do this right before the Festival. This is what the Apostle is now doing.
[Acts 21:27] And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him. These Jews from Asia were there for Pentecost also, except they obviously would be celebrating the Hebrew Pentecost....not the Christian Pentecost and Paul's purification time of 7 days was not yet quite finished. Pentecost had still not arrived according to the correct interpretation of scripture......but was just around the corner.
Re; The Kingdom Interlinear Translation of the Greek Scriptures (1969 & 1985)
The English rendering from the original Greek (resurrection) verses at Matthew 28:1, Mark 16:2, Luke 24:1, St. John 20:1, 19 and Acts 20:7 (breaking bread) all render ‘one of the Sabbaths’ for ‘μιᾷ τῶν σαββάτων’ which is transliterated as ‘mia twn Sabbatwn’.
Best Regards
Excellent post on Acts 20:7ff Diego, You’re the first I know of to acutally compute the days remaining to Pentecost.
The astronomy for AD 57 is just right on this.
I was thinking probably about 56 A.D. (post #214) and was calculating that based upon the fact that Passover probably occurred on a Friday that year. This would have Paul leaving Philippi on Sunday, the 16th and celebrating the second Sabbath of Unleavened (the 21st) at Troas on the following Friday. This then would allow him to preach to the folks (verse 7) on the First of The Sabbaths, (Saturday/MIA TWN SABBATWN) the 22nd.
I would like to see your calculations for 57 B.C. as I certainly could be wrong about the year.
By the way....thank you for your kind words.
I figure Nisan 15 on the Sabbath in AD 57,
and Nisan 15 on a Monday in AD 56.
I use this program (which I wrote):
http://www.torahtimes.org/legacy_site/downloads/moon.exe
The only way to have five days between Nisan 15 and Nisan 21 (both annual sabbaths) is to have Nisan 15 on the weekly Sabbath. I figure Paul arrived late on Thursday (Nisan 20) rested up or visted in Nisan 21 (the annual Sabbath), and then on the weekly Sabbath Acts 20:7.
12. “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 what had come to pass.” H.B. Swete
• Here we have a moment in time where the disciples are in bereavement still waiting at the end of the Passover period for the promise of our Lord to fulfill the ‘Sign of Jonah’ where He will become resurrected ‘after 3 days and 3 nights in the heart of the earth’.
These fragments have stirred much controversy over the years. However, as I stated earlier there may be a little bit of truth in anything if you look hard enough.
Here we have a surviving composition possibly written by multiple authors where the resurrection event overall is mentioned quite briefly.
These writings may relate to the Gospel narrative partially but do not support wholly the traditional belief system in a chronological way.
However, I have taken the liberty to re-arrange the order of a few verses to show an intact timeframe as to what I similarly proposed earlier. I have supplemented calendar days and comments in brackets to assist in clarifying the Gospel narrative.
The Apocryphal Gospel of St. Peter By Swete, H.B. published by Macmillan and Co., 1893 [Quotes Begin]
1. But of the Jews none washed his hands, neither Herod, nor any of His judges; and since they did not choose to wash them, Pilate arose. And then Herod the king commandeth the Lord to be taken, saying unto then, What things soever I commanded you to do unto Him, do ye.
3. And he delivered Him to the people before the first (mia = one) day of unleavened bread, their feast. So they took the Lord and pushed Him as they ran, and said: Let us hale the son of God, since we have gotten power over Him. And they clothed Him with purple, and set Him on a seat of judgement, saying, Judge righteously, O King of Israel. And one of them brought a crown of thorns and put it on the head of the Lord, and others stood and spat upon His eyes, and others smote His cheeks; others pierced Him with a reed, and some scourged Him saying, With this honour let us honour the Son of God.
* In the original Greek verse 3 reads ‘before one of unleavened bread’ being in Greek Syntax a partive genitive case function implying here to any ‘one’ day of the seven day Passover feast period.
2. Now there stood there Joseph, the friend of Pilate and of the Lord; and knowing that they were about to crucify Him, he came to Pilate, and begged the body of the Lord for burial. And Pilate sent to Herod and begged His body; and Herod said, Brother Pilate, even if draweth on; for it is written in the law that the sun set not on one that hath died by violence.
4. And they brought two malefactors, and crucified the Lord in the midst of them; but He held His peace, as in no wise suffering pain. And when they had set up the cross, they placed on it the superscription, This is the King of Israel. And they laid His garments before Him, and parted them, and cast lots upon them. But one of the malefactors upbraided them, saying, We have suffered thus for the ills that we wrought, but this man-what wrong hath He done you in that He became the Saviour of men? And they had indignation against him, and commanded that his legs should not be broken, to the end that he might die in torments.
5. Now it was midday (Wed Nisan 20th) , and darkness overspread all Juden; and they were troubled and distressed lest the sun had set, inasmuch as He was yet alive; it is written for them that the sun set not on one that hath died by violence. And one of them said, Give Him gall to drink with vinegar; and they mixed and gave Him to drink. So they accomplished all things, and filled up their sin upon their head. And many went about with lamps, supposing that it was night; and some fell. And the Lord cried aloud, saying, My power, my power. Thou hast left Me; and having said this He was taken up. And the same hour the veil of the temple of Jerusalem was torn in twain.
6. And then they drew the nails from the hands of the Lord, and lad Him upon the earth; and the whole earth was shaken, and great fear came upon them. Then the sun shone out, and it was found to be the ninth hour (Wed Nisan 20th). But the Jews rejoiced, and they gave His body to Joseph to bury it, inasmuch as he beheld all the good things that He did. So he took the Lord and washed Him, and wrapped Him in linen and brought Him into his own tomb, called Joseph’s Garden.
8. But the Scribes and Pharisees and elders, being assembled together and hearing that the whole people murmured and beat their breasts, saying, If these exceeding great signs were wrought at His death, see how righteous He was- the elders were afraid and came to Pilate, beseeching him and saying, Deliver to us soldiers, that we may guard His sepulcher for three days, lest His disciples come and steal Him away, and the people suppose that He is risen from the dead, and do us mischief. So Pilate delivered unto them Petronius the centurion with soldiers to guard the tomb; and with them there came elders and scribes to the sepulcher, and having rolled a great stone against the centurion and the soldiers, all who were there together placed it at the door of the sepulcher; and they spread upon it seven seals, and pitched a tent there and kept guard. Now when it was (early) morning, at the dawning (drawing) of the (High) Sabbath (Thurs Nisan 21st), there came a crowd from Jerusalem and the country round about to see the sepulcher, how it had been sealed.
12.(a) Now it was the last day of unleavened bread (Thurs Nisan 21st) , and many went out (Fri Nisan 22nd) of the city returning to their houses, the feast (Fri Nisan 15th – Thurs Nisan 21st) 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 what had come to pass.
7. Then the Jews and the elders and the priests, knowing what evil they had done to themselves, began to bewail and say, Woe to our sins! the judgement is at hand, and the end of Jerusalem. And I wish my fellows was in sorrow, and being wounded at the heart we hid ourselves, for we were sought for by them as malefactors and as minded to burn the temple; and besides all this, we were fasting, and we sat mourning and weeping night and day (Fri Nisan 22nd) until the Sabbath (Sat Nisan 23rd).
9. Now on the night (Sat Nisan 23rd) when the Lord’s Day was drawing on, as the soldiers kept guard by two and two in a watch, there was a great voice in heaven, and they saw the heavens opened, and two men descend from thence with much light and draw nigh unto the tomb. And the stone which had been cast at the door rolled away of itself and entered in. the soldiers, therefore, when they saw it, awakened the centurion and the elders (for they were also there keeping watch); and as they told the things that they had seen, again they see three men coming forth from the tomb, two of them supporting the other, and a cross following them; and the head of the two reached to heaven, bit that of Him who was led by them overpassed the heavens. And they heard a voice from the heavens, saying, Thou didst preach to them that sleep; and a response was heard from the cross, Yea.
10. They took counsel therefore with one another to go and shew these things unto Pilate. And while they yet thought on this, the heavens again appeared to open, and a man descended and entered into the sepulcher. When they saw thing, they of the centurion’s company hastened by night to Pilate, leaving the tomb which they were guarding, and told all that they had seen, greatly distressed and saying, Truly He was the Son of God. Pilate answered and said, I am clean from the blood of the Son of God, but this was your pleasure. Then they all came near and besought him, and entreated him to command the centurion and the soldiers to say nothing as to the things which they had seen; for it is expedient for us (they said) to be guilty of a very great sin before God, and not to fall into the hands of the people of the Jews and be stoned. Pilate therefore commanded the centurion and the soldiers to say nothing.
11. Now at dawn on the Lord’s Day (Sat Nisan 23rd) Mary Magdalene, a female disciple of the Lord- afraid by reason of the Jews, forasmuch as they were inflamed with wrath, she has not done at the sepulcher of the Lord what women are wont to do for those who die and who are dear to them- took with her her female friends, and came to the sepulcher where He was laid.
And they feared lest the Jews should see them, and they said, Although we could not weep and bewail Him on the day when He was crucified, let us do so now at His sepulcher. But who shall roll us away the stone which was laid at the door of the sepulcher, that we may enter in and sit by Him, and do the things that are due? for the stone was great, and we fear lest any man see us. And if we cannot, even though we should cast at the door the things which we bring for memorial of Him, we will weep and bewail Him until we come to our house.
So they went and found the tomb open, and they came near and stooped down to look in there; and they see there a young man sitting in the midst of the tomb, fair and clothed with a robe exceeding bright, who said to them, Wherefore are ye come? whom seek ye? Him Who was crucified? He is risen and gone. But if ye believe not, stoop down and look in, and see the place where He lay, that He is not here; for He is risen and gone thither from whence He was sent. Then the women fled affrighted.
12.(b) But I Simon Peter and Andrew my brother took our nets and went to the sea; and there was with us Levi the son of Alphaeus whom the Lord. [End Quotes] by H.B. Swete
*This trailing event at 12(b) likely occurred at a much latter time after the Lord revealed Himself to Peter and the other disciples.
* The ‘Lord’s Day’ (weekly Sabbath) is likely to be in reference to our Lord’s comments by Himself as being ‘Lord of the Sabbath’ ie. Matt 12:8; Mark 2:28.
* * It is great to have a open forum where there is 2 way communication by readers who have the opportunity to voice their opinions in regards to such discussion matters.
Most internet site forums are often one sided controlled by the Presenter who individually press their own unchallenged points by ignoring and censoring the criticisms of others.
I continue to welcome other Reader’s comments if they so wish although I will be checking in to this forum less frequently from time to time.
Best Regards - Pmary65
*A post crucifixion pre-resurrection account exists in ‘The Gospel of Nicodemus’ taken from a section of a book known as the ‘Acts of Pilate’.
I have taken the liberty to supplement sacred calendar dates in brackets to clarify the account’s narrative.
GESTA PILATI (Acts of Pilate)
By W. 0. CLOUGH. B. A.
INDIANAPOLIS:
ROBERT DOUGLASS. 1880.
Entered according to Act of Congreas, in the year 1880, by
W. O. CLOUGH,
THE ACTS OF PILATE. Chapter 15 -16 (Sec.199 – 202) [Quotes Begin]
“Blessed [be] the Lord God, who hath delivered Israel from shed- ding innocent blood ; and blessed [be] God, who
sent his angel, and covered me under his wings.
And he kissed them, and set a table for them ; and
they ate and drank, and slept there.
And they rose in the morning ; and Joseph sad-
dled his ass, and traveled with them, and they came
into the holy city Jerusalem. And there met them
all the people, crying out, and saying : Peace [be]
in thy coming in, father Joseph! To whom he
answered and said: The peace of the Lord [be]
upon all the people! And they all kissed him.
And they prayed with Joseph, and were terrified
at the sight of him.
And Nicodemus took him
into his house, and made a great feast (Fri Nisan 15th – Thurs Nisan 21st), and called Annas and Caiaphas, and the elders and chief priests and Levites, to his house. And making merry, and eating and drinking with Joseph, they
blessed God, and went every one to his own house.
And Joseph remained in the house of Nicodemus.
And on the next day (Fri Nisan 22nd), which is the preparation, the priests and the rulers of the synagogue and the Levites rose early, and came to the house of Nico-
demus. And Nicodemus met them, and said to
them: Peace to you! And they said to him : Peace
to thee and Joseph, and to thy house and Joseph’s
house! And Nicodemus brought them into his
house.
And the counsel sat ; and Joseph sat be-
tween Annas and Caiaphas, and no one dared to
say a word. And Joseph said to them : Why have
you called me? And they made signs with their eyes to Nicodemus, that he should speak with
Joseph.
And Nicodemus opening his mouth, said : Father Joseph, thou knowest that the reverend teachers, priests, and Levites seek to hear a word from thee. And Joseph said: Ask.
And Annas and Caiaphas, taking up the law, adjured Joseph,saying : Give glory to the God of Israel, and give
confession to him, that thou wilt not hide any word
from us.
And they said to him : With grief were
we grieved that thou didst beg the body of Jesus,
and wrap it in clean linen, and lay it in a tomb.
Therefore we shut thee up in a house where there
was no window, and put a lock and a seal on the
gate; and on the first day of the week (one of the [annual]Sabbaths = Thurs Nisan 21st) we opened the gates, and found thee not.
We were therefore exceedingly grieved, and astonishment came over all the people of God. And therefore hast thou
been sent for; and now tell us what has happened.
Then said Joseph : On the day of the prepara-
Tion (Wed Nisan 20th), about the. tenth hour, you shut me in, and I remained there the whole (High) Sabbath (Thurs Nisan 21st) in full. And when midnight came, as I was standing and pray- ing, the house where you shut me in was hung up by the four corners, and there was a flashing of light in mine eyes. And I fell to the ground trembling.
Then some one lifted me up from the place where
I had fallen, and poured over me an abundance of
water from the head even to the feet, and put round
my nostrils the odor of a wonderful ointment, and
rubbed my face with the water itself, as if washing
me, and kissed me, and said to me, Joseph, fear
not; but open thine eyes, and see who it is that
speaks to thee.
And looking, I saw Jesus; and being, terrified, I thought it was a phantom. And with prayer and the commandments I spoke to him, and he spoke with me. And I said to him :
Art thou Babbi Elias ? And he said to me : I am not
Elias. And I said : Who art thou, my lord? And
he said to me : I am Jesus, whose body thou didst
beg from Pilate, and wrap in clean linen ; and thou
didst lay a napkin on my face, and didst lay me in
thy new tomb, and roll a stone to the door of the
tomb.
Then I said to him that was speaking to
me : Show me, Lord, where I laid thee. And he
led me, and showed me the place where I laid him,
and the linen which I had put on him, and the
napkin which I had wrapped upon his face ; and I
knew that it was Jesus. And he took hold of me
with his hand, and put me in the midst of my house
though the gates were shut, and put me in .my bed,
and said to me : Peace to thee ! And he kissed me,
an<i said to me : For forty days go not out of thy
house ; for, lo, I go to my brethren into Galilee.
Chap. 16. — And the rulers of the synagogue, and
the priests and the Levites, hearing these words
from Joseph, became as it were dead, and fell to
the ground, and fasted until the ninth hour. And
Joseph and Nicodemus entreated them, saying:
Arise and stand upon your feet, and taste bread,
and comfort your souls, seeing that to-morrow (Sat Nisan 23rd) is the (weekly) Sabbath of the Lord. And they arose, and entreated the Lord, and ate and drank, and went
every man to his own house.
And on the Sabbath (Sat Nisan 23rd) the teachers and doctors sat questioning each other, and saying : What is this wrath that has come upon us?” [Quotes End]
By W. 0. CLOUGH. B. A.
INDIANAPOLIS:
ROBERT DOUGLASS. 1880.
Entered according to Act of Congreas, in the year 1880, by
W. O. CLOUGH,
* Note here that the supplemented phrase ‘one of the Sabbaths’ denotes here as a special Sabbath being one of the seven annual Sabbaths that quantifies in grammar as a partitive genitive case function.
- Best Regards
* The Biblical resurrection verses and that display (mia twn Sabbatwn = one of Sabbaths) is shown as a partitive genitive case function where one Sabbath is taken in association to a larger group of similar Sabbaths.
See; http://www.bcbsr.com/greek/gcase.html
[Quote]Partitive (Wholative) Genitive [which is a part of]
The substantive in the genitive denotes the whole of which the head noun is a part. This is a phenomenological use of the genitive that requires the head noun to have a lexical nuance indicating portion. For example, “some of the Pharisees,” “one of you,” “a tenth of the city,” “the branch of the tree,” “a piece of pie.”
Luke 19:8 half of my possessions
Rom 11:17 some of the branches
[Quotes End] - Best Regards
See - The Gospel of Nicodemus with Joseph’s account of his post crucifixion experience with the Lord online at;
http://www.ccel.org/ccel/schaff/anf08.vii.xii.xvi.html
- Best Regards
* Read – The Gospel of Peter is also online at;
http://www.ccel.org/ccel/schaff/anf09.iii.ii.html
- Best Regards
RE; The Didascalia Apostolorum
Some scholars believe that the ‘Didascalia Apostolorum’ is a latter re-worked rendition of ‘The Constitutions of the Apostolic Fathers’ where some alternative and similar descriptions are most striking.
Authors of this journal in my opinion have presented a time frame in accordance to a ‘civil calendar week’ being Sun - Sat with the Passion events leading up to a Friday (Nisan 14th) crucifixion. However, the narrative is noticeably contradictory in regards to the line reference; “because thereon they crucified Me, in the midst of their festival of unleavened bread”.
We know that the ‘feast of the Passover period’ was recognized and observed by Jews between Nisan 15th – Nisan 21st regardless of whatever week days the period fell on for each particular year. Therefore Nisan 14th the eve or opening day of Passover does not clearly equate to: “in the midst of their feast” being Nisan 15th – Nisan 21st.
It is my belief that the Authors / Translators of the ‘Didascalia Apostolorum’ are totally out of context to a time frame when Jews recognized “in the midst of their unleavened bread” for what it was. The reason is that the authors were rationalizing to a time frame of the Passion narrative in accordance to the seven days of creation as described in Genesis chapter one. This was where the misappropriation of the civil calendar week has been made to fit in the ‘Didascalia Apostolorum’ narrative. This is likely how the confusion over interpretations began.
All along I have emphasized a time frame showing that the Passover period at the time of our Lord’s Passion occurred in a year where Nisan 15th fell on a Friday as the first day, Saturday Nisan 16th the second day, Sunday Nisan 17th the third day, Monday Nisan 18th the fourth day, Tuesday Nisan 19th the fifth day, Wednesday Nisan 20th the sixth day, and Thursday Nisan 21st being the seventh final day of the feast.
Again I have taken the liberty to quote some sections within the Didascalia Apostolorum adding the sacred calendar dates in brackets to clarify the Passion Narrative as it would likely be understood through a Jewish reckoning of time around the Passover. This becomes difficult when the context struggles to justify the ‘Sign of Jonah’ making fit for a narrow gap between a Friday afternoon crucifixion and a Sunday morning resurrection.
[Quotes Begin]
The following text is from R. Hugh Connolly, Didascalia Apostolorum. Oxford: Clarendon Press, 1929.
THAT IS TEACHING OF THE TWELVE HOLY APOSTLES AND DISCIPLES OF OUR SAVIOUR
CHAPTER XXI
“And Judas came with the scribes and with the priests of the people, and betrayed our Lord Jesus.Now this was done on the fourth day (Mon Nisan 18th) of the week (period). For when we had eaten the passover on the third day (Sun Nisan 17th) of the week (period) at even, we went forth to the Mount of Olives; and in the night they seized our Lord Jesus. And the next day, which was the fourth (Mon Nisan 18th) of the week, He remained in ward in the house of Caiaphas the high priest. And on the same day the chiefs of the people were assembled and took counsel against Him. And on the next day again, which was the fifth (Tues Nisan 19th) of the week (period), they brought Him to Pilate the governor. And He remained again in ward with Pilate the night (Wed Nisan 20th) after the fifth day (Tues Nisan 19th) of the week (period). But when it drew on (towards day) on the Friday (Wed Nisan 20th), [[182]] they accused him much [Mk 15.3] before Pilate; and they could show nothing that was true, but gave false witness against Him. And they asked Him of Pilate to be put to death; and they crucified Him on the same Friday (Wed Nisan 20th).
He suffered, then, at the sixth (12:00 PM.) hour on Friday (Wednesday). And these hours wherein our Lord was crucified were reckoned a day. And afterwards, again, there was darkness for three hours; and it was reckoned a night. And again, from the ninth hour (3:00 PM.) until evening, three hours,(reckoned) a day. And afterwards again, (there was) the night (Thurs Nisan 21st) of the (High) Sabbath of the Passion. — But in the Gospel of Matthew it is thus written: At even on the sabbath, when the first day of the week drew on (Late on the Sabbaths [Nisan 21st & Nisan 23rd ] lighting up on one of the Sabbaths = Sat Nisan 23rd), came Mary Magdalene and the other Mary to see the tomb. And there was a great earthquake: for an angel of the Lord came down and rolled away the stone [Mt 28.1-2]. — And again (there was) the day of the (High) Sabbath (Thurs Nisan 21st); and then three hours of the night after the Sabbath, wherein our Lord slept. And that was fulfilled which He said: The Son of man must pass three days and three nights (Thurs Nisan 21st, Fri Nisan 22nd, Sat Nisan 23rd) in the heart of the earth [Mt 12.40], as it is written in the Gospel. And again it is written in David: Behold, thou hast set my days in measure [Ps 38.6 LXX]. Now because those days and nights came short, it was so written. [[183]]
In the night, therefore, when the first day of the week (on one of the Sabbaths = Sat Nisan 23rd) drew on, He appeared to Mary Magdalene and to Mary (p. 89) the daughter of James [Mt 28.1, 9 (cf. Jn 20.1, 14; Mk 16.1)]; and in the morning of the first day of the week (on one of the Sabbaths) He went in to (the house of) Levi [cf. Gosp. of Peter 14]; and then He appeared also to us ourselves….
…But (fast) not after the custom of the former People, but according to the new testament which I have appointed you: that you may be fasting for them on the fourth day of the week, because on the fourth (Mon Nisan 18th) of the week (period) they began to destroy their souls, and apprehended Me. — For the night (Mon Nisan 18th) after the third (Sun Nisan 17th) of the week (period) belongs to the fourth (Mon Nisan 18th) of the week (period), as it is written: There was evening and there was morning, one day [Gen 1.5]. The evening therefore belongs to the following day: for on the third (Sun Nisan 17th ) of the week (period) at even I ate My Pascha with you, and in the night (Mon Nisan 18th) they apprehended Me. -—But fast for them also on the Friday (Wednesday Nisan 20th), because thereon they crucified Me, in the midst of their festival of unleavened bread, as it is said of old in David: In the midst of their festivals they set their signs, and they knew not [Ps 74.4 (73.4 LXX)].”
[Quotes End] by R. Hugh Connolly, Didascalia Apostolorum. Oxford: Clarendon Press, 1929.
* Again for my interpretation of this transcript I have presented ‘the first day of the week’ as ‘one of the Sabbaths’ (mia twn Sabbatwn) as it appears in the Greek New Testament / Gospel’s resurrection verses.
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The ‘Sabbath’ was changed to the ‘first day of the week’ by the authority of the church. This was accomplished by Constantine 321 C.E. and likely not earlier as some would have you to believe. See the footnote comments to Acts 20:7 for the breaking of bread in this bible.
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A Lesson from a Fig Tree ?
In the traditional belief scholars are divided between a Passover crucifixion occurring on a Friday full moon of April 7, 30 A.D. or a Friday full moon of April 3, of 33 A.D. Some believe as well in a crucifixion occurring on a Wednesday full moon of March 24, 34 A.D..
In Matthew 21:18 and Mark 11:13 we read about Jesus condemning a fig tree that bore no fruit in a time of yielding harvest. In Matthew 24:32, Mark 13:28 and Luke 21:30 we read about the observation of fig branches resembling a time near ‘summer’. All these biblical accounts were of a time, leading up to Jesus’ last Passover. Were these the indications of a late Passover cycle likely due to an intercalary month added on to the month of Nisan (Abib)? Would Jesus condemn a tree where the natural cycle to bear fruit had not been advanceded? The likeliness of an added intercalary month would necessitate some further time for the fulfillment of nature in theses verses.
Best Regards – Pmary65
The cursing of the fig tree event may have occurred within the day of procurement on Nisan 10th thus being either ; Monday April 3rd 30 A.D., Monday March 30th 33 A.D., Saturday March 20th 34 A.D., or Sunday April 18th in 34 A.D. (after an intercalary month added on to the preceding year).
Best Regards - Pmary65
Likewise a scriptural account in Luke 6:1 shows reasonably near an earlier Passover (31 A.D.) where ‘corn’ was ripe enough to eat when the growing season had matured. There as well, an intercalary month would have pushed Passover Nisan 14th (full moon) onto Wednesday April 25th 31 A.D. where the growing season matured long enough when corn was ripe enough to eat. If that moment happened on the ‘first sabbath after the second day (Nisan 16th)’ that date could have very well taken place on Saturday April 28th 31 A.D. If the KJV authors (Luke 6:1) were correct in saying ‘the second sabbath after the first (sabbath)’, the date Jesus picked the corn may have been on Saturday May 5th 31 A.D.
Best Regards – Pmary65
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