Yes there is a word in Greek for week, but even though these scriptures are written in Greek the speakers spoke Hebrew. So this is the Greek translation of the Hebrew phrases and words used by the speakers. If the Jews marked the weeks according to the sabbath and it relations to it - it would make only perfect sense that they would use the word "Sabbath" in Greek if that is the word that they would have used in their Hebrew phraseology.
The word used in the resurrection passages in all the gospel's is the word "sabbatwn" which is translated as a plural form of Sabbath, not "sabbaton" (according to the Greek NT).
This is an excellent example of the lack of Greek knowledge that is being used here. The small "w" in Greek is the letter "Omega" in the small and not capital form (it makes an "o" sound). So the word should actually be transliterated "sabbaton". Sabbaton is the proper transliteration of sabbatwn. But, why confused ourselves with the facts? Sabbaton is neutral (in Greek), it can be either singular or plural, it has no position one way or the other. Again, we have to look at context of history, tradition, and actual use of language (and proper Greek) to truly get this meaning. The earliest believers understood Yeshua rose on the first day of the week we may want to also consider those traditions. But, again why confuse ourselves with facts.
If they were going to say first day of the week then why not just say it.
Let me ask you this. If the phrase "first day of the week" was not a part of your vocabulary what do you do? What if the way you render the days is by the first day of the sabbath, second day of the sabbath? Should we change our habits and traditions simply to make our generation feel better? My contention (and most biblical and Greek, and Rabbinic Scholars) is that the early believers rendered the days in relation to the Sabbath. If you can prove otherwise I would be happy to see it.
I misspoke above...
Sabbatwn is the transliteration of the Greek letters...sabbaton is the phonetic pronunciation of the Greek word. But they are the exact same word.
With love.
-Jay
“Again, we have to look at context of history, tradition, and actual use of language (and proper Greek) to truly get this meaning......What if the way you render the days is by the first day of the sabbath, second day of the Sabbath...
My contention (and most biblical and Greek, and Rabbinic Scholars) is that the early believers rendered the days in relation to the Sabbath. If you can prove otherwise I would be happy to see it.”
* This may not be the answer you are hoping for but it may be something different for you to consider;
The phrase ‘the first (ordinal) day of the week’ could have appeared as; ‘της πρώτο ημέρα του εβδομάδα’ in the original Koine Greek verses of; Matthew 28:1, Mark 16:2, Luke 24:1, St. John 20:1,19; Acts 20:7, and 1 Corinthians 16:2 in the New Testament but does not appear anywhere in any way, shape or form.
The word ‘εβδομάδας’ in the Koine Greek for ‘week’ does appear in certain contexts of the Septuagint Old Testament (~ 270 B.C.) in; EX 34:22; LEV 23:15, 16, 25; NUM 28:26; DEUT 16:9, 10, 16; II CHRON 8:13, and DAN 9:24,25, 26, 27; 10:2, 3.
The phrase ‘the first (ordinal) of the sabbaths’ could have appeared as ‘της πρῶτον τῶν σαββάτων’in the original Koine Greek for the resurrection verses but does not for the most part.Only the verse of Mark 16:9 in the original Greek shows ‘πρώτη σάββατου’ transliterated as ‘protos sabbatou’ which is translated literally to mean ‘first (ordinal) sabbath (singular)’. Here in the long ending of Mark 16:9 – 20 regarded as an extension from a later time that does not exist in the earlier and older manuscripts.
** Here we have A.E. Knoch’s Concordant Version (1927) of the Gospel resurrection & meeting day verses; [Quotes Begin]
MTH 28:1 Now it is the evening of the sabbaths. At the lighting up into one of the sabbaths came Mary Magdalene and the other Mary to behold the sepulcher.
MRK 16:2 And, very early in the morning on one of the sabbaths, they are coming to the tomb at the rising of the sun.
LUK 24:1 Now in the early depths of one of the sabbaths, they, and certain others together with them, came to the tomb, bringing the spices which they make ready.
JHN 20:1 Now, on one of the sabbaths, Miriam Magdalene is coming to the tomb in the morning, there being still darkness, and is observing the stone taken away from the door of the tomb.
JHN 20:18 It being, then, the evening of that day, one of the sabbaths, and the doors having been locked where the disciples were gathered together, because of fear of the Jews, Jesus came and stood in the midst and is saying to them, “Peace to you!”
Acts 20:7 Now on one of the sabbaths, at our having gathered to break bread, Paul argued with them, being about to be off on the morrow. Besides, he prolonged the word unto midnight.
1 COR 16:2 On one of the sabbaths let each of you lay aside by himself in store that in which he should be prospered, that no collections may be occurring then, whenever I may come.
*Here are some quotes from A.E. Knoch’s Concordant Commentary (1968);
MTH28:1 “One of the sabbaths” is the only correct translation of the phrase usually rendered “the first day of the week”. The word first is not there. It is simply one, and is applied to the eleventh hour (Mt.20:12), which, in that case, was last, not first. The word day is not in the text at all. The word “week” is in the plural, and is precisely the same as the form in the preceding sentence. If it is rendered “sabbaths” there it must also be “sabbaths” here. So there is no recourse but to translate “one of the sabbaths.”
“The key to this expression lies in the law of the Firstfruits (Lev.23:9-14). Ending with the day before Pentecost there were seven sabbaths (Lev.23:15) from the day before the waving of the “sheaf”. These are referred to in the phrase “one of the sabbaths”. Every mention of this phrase places it between the Passover and Pentecost, (1Co.16:2 and Acts 20:1 and 6). And the other occurrences refer to our Lord’s resurrection (Mk.16:2; Lu.24:1; Jn.20:1-19). He was raised on a sabbath, not the first day of the week, which would be our Sunday.”
”His resurrection on the Sabbath is a token that His work was complete. Redemption is now a matter of entering into His stopping, not the beginning of a new week of toil and labor.” [Quotes End]
** Here the Koine Greek word ‘μιᾷ’ means ‘one’ and is cardinal in meaning.
In the resurrection verses we commonly find the Koine Greek phrase; ‘μιᾷ τῶν σαββάτων’ which is transliterated ‘mia twn Sabbatwn’ and is translated to literally mean; ‘one (cardinal)of the Sabbaths’. As well, other close words can be found similarly within N.T. verses such as; Acts 20:7 : 1 Corinthians 16:2 and Colossians 2:16.
** The Biblical resurrection verses for those 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.
Outside the resurrection verses the Koine Greek word ‘μιᾷ’ transliterated as ‘mia’ is found in other N.T. references such as; Mark 14:66 (one of the maids), and Luke 5:17; 17:22; 20:1. (one of the days) and Acts 21:7 (one day). You may check various Bible translations to confirm this.
Some folk will refer to earlier Hebrew sources as an attempt to thwart that Greek sources are inadequate or insufficient to the original intended meaning. Literary and linguist Experts claim there are often rare situations where ambiguity is prevalent in contexts hinging on more then one possible meaning. For an alternative description explaining 'a Sabbath resurrection from a Wednesday crucifixion of our Lord Jesus' please feel free to visit;
www.pmary65.wordpress.com
Best Regards – Pmary65
Hello Jay,
Has that “Torah observant Lutheran minister” given up the celebration of Christmas yet? Just wondering, especially since a clean break with paganism is one of the prohibitions of the Acts 15 Jerusalem Council (the minimum required for table fellowship with Jews).
If Sunday was the day of Resurrection, why would this not be the primary reason given for the switch from Sabbath to Sunday in Church history? Why were various reasons tossed out like “trial balloons” for the change to the “Venerable Day of the Sun” (as it was known), ......the primary reason being to establish Church authority in distinction from “all things Jewish.”
Even though Samuele Bacchiocchi believed in a Sunday resurrection, his research in “From Sabbath to Sunday” includes several smoking guns. Maybe he could only go so far in bucking the system and still get his book published, especially with a Vatican imprimitur on it!
Shalom,
Renah
“If the phrase "first day of the week" was not a part of your vocabulary what do you do? What if the way you render the days is by the first day of the sabbath, second day of the sabbath?”
Diego1618 said in post # 67;
“These passages are from "Young's Literal Translation" and the question is: "Why did Mr. Young translate the word SABBATWN as SABBATHS"....and more importantly....precede it by the words "First of the…"
* Robert Young shows Sabbaths (‘σαββατων’) as plural in ‘Young’s Literal Translation’ and his ‘Analytical Concordance to the Holy Bible’ for the resurrection verses where he believed and explained 2 Sabbaths (Annual Nisan 15th & weekly Saturday) coinciding on the same intermediate time between the crucifixion and resurrection of our Lord.
He believed in a Friday Nisan 14th crucifixion and a Sunday Nisan 16th (first fruits / LEV 23:11) resurrection.
His understanding of theology underlies him to say ‘First’ rationalizing Sunday as the next day after the ‘Sabbaths’ (that coincided together). The sense of understanding here is that the ‘First Day’ (Sunday) was ablative from the Sabbaths. This seems to be the common thread between the traditional Biblical interpreters of the Greek. They believe that ‘the first of Sabbaths’ and Sunday are the same identical day. Also the phrase from LEV 23:15 have a sense in the word ‘Sabbaths’ as being understood to mean ‘weeks’.
This is the real reason why Robert Young and mainstream theologians justify in their logic that the ‘first of Sabbaths’ must mean ‘the first day of the week’. This too may have been the understanding of theologians during the times at the Council of Nicaea (~325 A.D.) carried over to the Edict of Laodicea (~367 A.D.) where the instilled canon law # 29 says that Christians ‘must work on the Sabbath’. This understanding of theology allowed ‘Constantine the Great’ to force unification on Christians and Pagans alike on the same ground of ‘Sun Day’ worship. Constantine took advantage of an opportunity to solidify a solution for tolerance and harmony between the general masses of religions within his empire.
However, mainstream Christian theologians alike to Robert Young may have found difficulties in justifying logic for scriptures pertaining to the ‘Sign of Jonah’ (3 days & 3 nights) or the phrase ‘after three days’ in order to fit their ‘post crucifixion – resurrection time frame.
In their theological understanding, the ‘Sign of Jonah’ may have been written off merely as metaphorical or a shear simple shallow expression of a idiomatic phrase.
It may be only to the remaining so-called private modern day interpreters of theology where the words of Jesus ‘the only sign given’ have any deep merit to investigate literally in full analytical detail with profound implications there of. We can see that such a process runs deep through the minds of those who are convicted to lay it all out on the line. We who firmly believe reprehensively ‘in the only sign given’ as stated directly by Jesus himself. (MTH 16:4 : LUK 11:29, 30).
Best Regard – Pmary65