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.

[Acts 20:6] And we sailed away from Philippi after (META) the days of unleavened bread, and came unto them to Troas in five days; where we abode (DIATRIBO) seven days.

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.

In the main article entitled ‘The Resurrection on one of The Sabbaths?’ I make reference to the Akhmim Fragments known as the Gospel of St Peter near the end of the paper.

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

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.

- Best Regards

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