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 biblical questions of Christian believing followers.
The traditional belief for Christians regarding Passover depicts Jesus being crucified on Good Friday and resurrecting early Easter Sunday morning. This has been the mainstream consensus for about the past two milleniums where many church authorities and study groups have delved deeply into scripture establishing their views based on the biblical evidences.
(Scriptural quotes – Authorised 1611 King James Version / KJV)
II Timothy 3:16.
“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.”
Daniel 9:25, 26.
“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall the Messiah be cut off”…
* Here the Messiah the Prince is ‘cut off’ in a crucifixion year when all the set scriptural conditions must have applied;
Matthew 12:39, 40.
“But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonahs: For as Jonahs was ‘three days and three nights’ in the whale’s belly; so shall the Son of man be ‘three days and three nights’ in the heart of the earth.”
Matthew 27:63.
“Saying, Sir, we remember that the deceiver said, while he was yet alive, ‘After three days’ I will rise again.”
Mark 8:31.
“And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and ‘after three days’ rise again.”
John 11:9.
“Jesus answered, Are there not twelve hours [light] in the day?”
Acts 1:5. (on the day of ascension)
“For John truly baptized with water; but ye shall be baptized with the Holy Ghost (on the day of Pentecost) in ‘not many days’ hence.”
* I hereby offer a critical review regarding the crucifixion and resurrection events which has resulted after many years of bible research and study. Here we will be scratching the surface and re-joining the various points of interest. There is much that can be said about all of this, and to those who may choose to refute this presentation. Hopefully a light in perspectiveness may be gained to those with an open mind.
The true essence of understanding Jewish chronology is modelled from the very beginning with the reckoning of Hebrew time 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, fourth day…etc.). Thus complying that each and every day (24hr. period) began consecutively from ‘sunset to sunset’.
The Jewish authors of the Old Testament and the New Testament understood inclusively 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 (i.e. MTH 14:25) and the daylight time were divided into 12 equal hours. Thus the day was always determined and observed from ‘sunset to sunset’.
The New Testament backs this up in John 11:9 where Jesus asks; “Are there not 12 hours (of daylight) in the day? If any man walk in the day he stumbleth not, because he seeth the light of this world.” (KJV)
In regards to the timing of Passover the Jewish Historian Josephus (AD~70) 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 – 1998 Thomas Nelson Publishers.
Here in a modern reckoning of a time from about 3:00 p.m. to 5:00 p.m. The Passover lamb would then be prepared for roasting over an open fire on the 14th of Nisan in the last few remainig hours of the day ending in the twelfth hour around 6:00 p.m.. The Pascal Seder would then follow after sunset on the nightly 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 celebration period of about eight days. Nisan 14 was the eve of Passover reserved for the ritual of ceremonial preparedness. Nisan 15-21 was the feast of unleavened bread for seven days where Jews adhered to the strict rules of cleanliness. On the first day beginning at night (Nisan 15) was a large banquet followed by fasting (Nisan 16-21) where Jews ate only unleavened bread for the remaining six days.
Leviticus 23:5 In the fourteenth day of the first month at even (when the late afternoon sun is settling down) is the LORD’S passover. (KJV)
Numbers 9:5 And they kept the passover on the fourteenth day of the first month at even (when the late afternoon sun is settling down) in the wilderness of Sinai: according to all that the LORD commanded Moses, so did the children of Israel. (KJV)
Luke 22:1 Now the feast of unleavened bread (Nisan 15-21) drew nigh, which is (also) called the Passover. (KJV)
There the Jewish Historian Josephus (AD~70) says; “So the Hebrews went out of Egypt, while the Egyptians wept…it is that in memory…we keep a feast for eight days.” The Antiquities of the Jews, Book 2 Chapter 15 Line 315-7 William Whiston – 1998 Thomas Nelson Publishers. (* Note here that feast is in italics and has been supplanted by the Translator)
The Jewish Pharisee Historian Josephus (AD~70) continues to clarify with particular references 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 – 1998 Thomas Nelson Publishers.
Josephus also attested elsewhere; “As this happened at the time when the feast of unleavened bread (Nisan 15-21) 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 (Nisan 15-21), which we call the Passover it was common for the priests…” (Antiquities of the Jews 18:2:2). William Whiston – 1998 Thomas Nelson Publishers.
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 – 1998 Thomas Nelson Publishers.
“Remember the commandment which the Lord commanded thee concerning the Passover, that thou shouldst celebrate it in it’s season on the fourteenth of the first month, that thou shouldst kill it before its evening, and that they should eat it by night on the evening of the fifteenth from the time of the setting of the sun.”
Jubilees 49:1 (160~BC)
“And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow of the Passover the children of Israel went out with a high hand in the sight of all the Egyptians.” Numbers 33:3 (KJV)
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 (Nisan 14), neither with the leaven of malice and wickedness; but with the unleavened bread (Nisan 15-21) of sincerity and truth.”
1 Corinthians 5:7,8 (KJV)
* These events were willfully kept as partaken by Jesus with His disciples when they fulfilled the Passover seder ceremony on Nisan 15 being the ‘πρωτη ημερα των αζυμων’ = ‘first day of unleaveneds (bread)’ as described from Matthew 26:17,20,21 ; Mark 14:12,17,18 ; Luke 22:7,14 giving reference to the night that commemorated the Israelite’s former departure to freedom from slavery in Egypt.
* Greek Biblical exegesis is often formulated through the Interpreter’s preconceived theological beliefs. On the difficult passages, exegesis often comes through sensible theological debate. In the traditional belief for a Friday crucifixion day the big picture suggests interesting details;
- There Jesus and his disciples travel on the weekly sabbath of Saturday Nisan 8th arriving in Bethany (JHN 12:1) six days before the Passover beginning on Friday Nisan 14th. However, sabbath travel was imperatively limited (Joshua 3:3,4) in accordance to Hebrew law.
- Our Lord with the disciples are however 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’ (e.g. EX 12:8; MTH 26:17; MRK14:12; LUK 22:7). There on Nisan 15th the roasted lamb was consecrated by the Jews through oral ingestion where the Synoptic Gospels all agree in the timing.
- The casual fellowship setting as described in St. John 13:1 was an anticipatory Passover meal partaken on an earlier day prior to the actual feast. Many believe in this setting to have been Jesus’ final meal where the Sanhedrin’s uncustomary night-time judicial hearing followed immediately afterwards. There along with Annas, Caiaphas, Herod Antipas, 3 reproaches by Pilate (LUK 23:22), and before the vast throngs of peoples, these events would have occurred within a narrow time line of 15 hours or less, for the judgment, a mock sentencing, crucifixion (MRK 15:25), and burial preparations of Jesus.
* Some of these comments are in line with a Wednesday crucifixion belief as well. This view is commonly shared by many believing that Jesus was crucified on the late afternoon of Wednesday Nisan 14th being the Passover preparation (JHN 19:31) to Thursday Nisan 15th (Holy Convocation Day) fulfilling the conditional Sign of Jonah (MTH 12:39, 40) being 3 days & 3 nights in the heart of the earth, and MTH 27:63 & MRK 8:31 ‘after’ 3 days. There with the resurrection moment occurring on the late afternoon of Saturday Nisan 17th with a chronological arrangement of its own;
- The temple cleansing and upsetting of money changers (MRK 11:15) coincided on the weekly Saturday Sabbath of Nisan 10 (EX 12:3 i.e. day of procurement) four days prior to the Passover on Wednesday Nisan 14. However, the handling of livestock, buying and purchasing, were totally prohibited on Sabbath days in stringent abidance to Jewish custom and law.
** In order to have the Gospel’s chronology put into a reasonable 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 reconsider a linguistic approach from the ORIGINAL Greek Texts for the resurrection passages at; Matthew 28:1; Mark 16:2; Luke 24:1; and St. John 20:1,19 of the New Testament.
In those verses we commonly find the Koine Greek phrase; ‘μια τῶν σαββατων’ which is transliterated ‘mia twn sabbatwn’ and is translated to literally mean; ‘one of the sabbaths’. As well, the words can be found similarly within other N.T. verses such as; Acts 20:7 : 1 Corinthians 16:2 and Colossians 2:16. This phrase has been traditionally perceived, interpreted, and understood to read as ‘the first day of the week’ or less commonly as ‘the first of sabbaths’. However, let us consider specifically the Koine Greek word ‘σαββατων’ which is transliterated as ‘sabbatwn’ where the literal English rendering is translated as ‘sabbaths’ and is plural of meaning in line with Greek Syntax rules. In the key resurrection verse of Matthew 28:1 the original Koine Greek word ‘σαββατων’ appears twice in the same sentence and is plural in meaning at both instances, i.e. MTH 28:1.
“οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν μαρια η μαγδαληνη και η αλλη μαρια θεωρησαι τον ταφον”
GREEK TEXT – STEPHENS (Editor) 1550 – TEXTUS RECEPTUS
The full sentence of Matthew 28:1 would render closely like;
“Late (οψε) more-over (δε) sabbaths (σαββατων) to the (τη) twilighting-up (επιφωσκουση) into (εις) one of (μιαν) sabbaths (σαββατων) Mary (μαρια) Magdalene (μαγδαληνη) and (και ) the (η) other (αλλη) Mary (μαρια) observed (θεωρησαι) the (τον) sepulchre (ταφον).”
What could this possibly mean according to Greek Syntax with the contrasting ‘sabbaths’ in the very same sentence having a duality of definement with a co-existance between one and another?
Hence, Matthew 28:1 may be describing details in meaning like ; ‘Late (adverb) (post-after-end) (genitive of seperation) more-over (the annual Passover) sabbaths (plural) as it was lighting up (twi-lighting) on one (a cardinal number) of the (a partitive-genitive case function) 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 ) or one sabbath from a week of sabbaths within the 50 day counted duration between Passover (from the sheaf offering LEV 23:11,15,16) leading up to Pentecost.
Thus Jesus would have arrived at Bethany on Friday Nisan 8th being six days before the Passover on Thursday Nisan 14th, and was cut off in the 69th Sabbatical year. He was then crucified on Wednesday Nisan 20th in the Passover preparation day (JHN 19:31) to Thursday Nisan 21 (Holy Convocation Day) and would resurrect 3 days and 3 nights later (Sign of Jonah/MTH 12:39, 40) on the weekly sabbath late afternoon of Saturday Nisan 23rd. This day being an integral sabbath in a series (a week) of 7 complete weekly sabbaths within the 50 day counted period leading up to Pentecost.
Thus Leviticus 23:15 (KJV) would read and apply to this time setting;
“And ye shall count unto you from the morrow (Saturday Nisan 16th) after the (High) sabbath (Friday Nisan 15th), from the day that ye brought the sheaf of the wave offering (Saturday Nisan 16th); seven (weekly) sabbaths shall be complete”:
This group or week of weekly sabbaths for the Hebrew 3794th year (since creation) in AD 34 could have been; Nisan 16th, Nisan 23rd, Nisan 30th, Iyar 7th, Iyar 14th, Iyar 21rst, and Iyar 28th. Here Jesus resurrected on the 2nd weekly sabbath within a group of 7 weekly sabbaths therefore being the (second) ‘one of sabbaths’. Thus Pentecost arrives later on Saturday Sivan 6th being the ’eighth day’ of consecutive weekly sabbaths after Passover Nisan 15th simultaneous to the 50th day and three full days after the day of ascension being 40 days from the resurrection on Wednesday Sivan the 3rd.
Leviticus 23:16 (KJV) reads;
“Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meal offering unto the Lord.”
* Here in this time table the 50 day omer count commences after the High (Annual) Passover sabbath (Friday) of Nisan 15th where both the sheaf offering (Saturday Nisan 16th) and the day of Pentecost (Saturday Sivan 6th) coincide separately on weekly sabbaths for that particular year.
* Note here that the counting does NOT begin regularily from the day after the weekly sabbath on the Passover period where Pentecost arrives consistantly on a Sunday year after year.
Leviticus 23:11 (KJV) reads;
“And he shall wave the sheaf before the Lord, to be accepted for you: on the next day (Nisan 16th) after the sabbath (Nisan 15th) the priest shall wave it.”
A clear account by Historian Flavius Josephus (AD~70) describes when the omer count (i.e. LEV 23:11) 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 -1998 Thomas Nelson Publishers.
* Philo Judaeus (20 BC – AD 50) a Hellenistic Jewish philosopher is quoted; ” There is also a festival on the day of the pascal feast, which succeeds the first day, and this is named the sheaf, from what takes place on it, for the sheaf is brought to the alter as a first fruit…”
‘THE WORKS OF PHILO JUDAEUS’ by C.D. YONGE, Vol. III LONDON 1855
* The Greek Septuagint (LXX) Old Testament (~270 BC) clarifies when the Passover sheaf offering was offered in Leviticus 23: 11 ; [Quote]
“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.” [End Quote] Sir Charles Lee Brenton Lancelot.
Published by Samuel Bagster & Sons, Ltd. London 1851.
See the Online Septuagint at;
http://ecmarsh.com/lxx/Leviticus/index.htm
* Note – The practice of the ‘sheaf offering’ dedication was observed regardless of whatever weekday the 16th of Nisan fell upon for each particular year. Thus being the observation by Jews from the earliest days up through the middle ages right into modern times.
* To support this chronological arrangement overall, a widely overlooked verse at St. Luke 6:1 strongly underlies a principle that Jews were 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 Bible Commentary’ we receive an analysis from him and some other various Commentators giving their explanations for the meaning behind the Luke 6:1 passage; [Quotes Begin]
“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 23:11. 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. 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.”
”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. (and after) to the (50)th 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.
”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, Leviticus 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.”
Dr. WOTTON’S Miscellaneous Discourses,
“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.” [Quotes End]
‘The New Testament of Our Lord and Savior Jesus Christ with a Commentary and Critical Notes’ by Adam Clarke – published by Peter D. Meyers, New York, 1835.
* The series of weekly sabbaths between the Passover Sheaf Offering 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 of earlier times as the ‘Queen of sabbaths’ which were embraced emperically as a bride in reflection of God’s Spiritual guidance and total fullness forth-coming.
The significance underlies there in the enigmatic transliterated phrase ‘mia twn sabbatwn’ (one of the sabbaths) where ‘mia’ is in the Greek feminine gender. There the feminine ‘one of sabbaths’ is commonly expressed through out the N.T. resurrection passages and closely represents a day in likely association to the ‘queen of sabbaths’.
* The verse of Mark 16:9 in the original Greek reads ‘πρώτη σάββατου’ transliterated as ‘protos sabbatou’ which is translated literally to mean either the ‘first / primary / chief (ordinal) sabbath (singular)’. Here in the long ending of Mark 16:9 – 20 regarded as an extension that does not exist in the earlier and older manuscripts. The author (interpolator?) there may have been referring either to the creation Sabbath as it was pre-eminent in nature for the seventh day cycle of weekly rest, or as the first weekly sabbath after the Passover feast period that had already closed.
* Note – The phrase the ‘first day of the week’ could have appeared originally as; ‘πρώτο ημέρα του εβδομάδας’ and transliterated as ‘prote hemera tis hebdomata’ in the original Greek texts for the 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 Greek Septuagint LXX Old Testament (~270 BC) 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 respectively.
Luke 18:12 I fast twice in the week, I give tithes of all that I possess. KJV
* Note that this passage has bemused many Bible Commentators. The word “week” here is not derived from ‘εβδομάδας’ in the Koine Greek Text nor the transliterated ‘hebdomata’ but changed from the source word as “σαββατου” transliterated to “sabbaton” meaning Sabbath in English and being singular in meaning. The author here in Luke 18:12 is describing that they fast on 2 seperate weekly Sabbaths. Thus the use of the word “week” here is inappropriate and idiomatic and should have read as “sabbath” to define it more correctly.
The first century Greek writing of the ‘Didache’ in 8:1 shows that the Judeans fasted on the second and fifth Sabbaths (σαββατων = sabbatwn) that were likely held in part order to the week of sabbaths being the seven weekly sabbaths observed between Passover and Pentecost e.g. LEV 23:15.
Please see The Didache 8:1 Greek – English Interlinear at;
http://home.earthlink.net/~dybel/Documents/DidacheIlnr.htm
* Any day before a high-great (annual) sabbath (Holy Convocation) day or a weekly sabbath within the Passover period was regarded as a preparation day. Thus Jesus died on a Passover preparation day before the last day of the Passover feast shown as a great ‘μεγάλη’ sabbath as stated in John 19:31 (YLT). Compare also to John 7:37 describing ‘μεγάλη’ as a ‘great’ occasion being the ‘last day’ in the feast of Tabernacles. The ‘high (annual) sabbath’ stated in St. John 19:31 (after the preparation day) was the 7th final (Holy Convocation) day of the Passover feast and occurred on a Thursday Nisan 21rst in the 3794 year of AD 34. The final (7th) day of unleavened bread in the Passover feast that commemorated the Israelite fore-father’s deliverance from bondage in Egypt. (i.e.)
Exodus 12:16 And in the first day (Nisan 15) there shall be an holy convocation, and in the seventh day (Nisan 21) there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.
Leviticus 23:8 But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day (Nisan 21) is an holy convocation: ye shall do no servile work therein.
Numbers 28:25 And on the seventh day (Nisan 21) ye shall have an holy convocation; ye shall do no servile work.
* The intermediate days between the high/great days (Holy Convocation Days) and weekly sabbaths of the Passover period were regarded as secular days, thus allowing time for regular activities such as buying and working and the preparation of spices. Thus Mark 16:1 shows when the (high/great) sabbath (Thursday Nisan 21st) passed, the woman prepared spices, and ointments then later in Luke 23:56 they rested on the weekly sabbath (Saturday Nisan 23rd) according to the biblical commandment. Here the Gospel biblical evidence indicates that the preparation of spices and ointments by the woman occurred on the secular day of Friday Nisan 22nd between the two contrasting sabbaths held on seperate days. Their intent was likely to annoint Jesus’ body immediately after the weekend sabbath had finished.
Likewise, the ‘Gospel of Nicodemus’ reveals that the body of Jesus would have decayed for about a day and a half before a customary burial by Joseph. The rash burial consisted initially with a purchased ‘one piece garment cloth’ placed around Jesus’ body on the late Wednesday evening. After the Thursday high sabbath passed (i.e. JHN 19:31) Joseph likely returns to the tomb (with Pilate’s permission) on the Friday (secular day) with fine ‘linen strips’ and an ornate headdress, and wraps the body with aromatic spices (under a guarded watch) completing the customary task well before the weekly Sabbath begins.
The linen strips and headdress are re-discovered (JHN 20:5) neatly rolled up on the late evening of the Saturday weekly sabbath when Peter comes to the sepulchre. The guards quickly bring word to the priests who seek for Joseph (who was placed earlier into a secured holding cell under house arrest) knowing that he was the last person working in the tomb (i.e. The Gospel of Nicodemus) but he was missing, and not revealed until about 40 days later.
• This narrative does not suit a Friday to Sunday Passion chronology too well.
The sign of Jonah also leaves little merit when the missing Joseph was with the raised Jesus at the tomb in the late evening time on the weekly sabbath before a traditionally-believed Sunday morning (first day of the week) resurrection. (i.e.) Luke 24:4 “And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments.” (KJV)
* The Hebrew sacred calendar year was comprised of 7 annual (high days) sabbaths (See LEV Ch.23). These were the Feasts of; Passover on the first month of Nisan 15th, 21st : Pentecost on the third month of Sivan 6th : Trumpets on the seventh month of Tishri 1st : the Day of Atonement on the seventh month of Tishri 10th : Tabernacles on the seventh month of Tishri 15th and the 22nd. The appointment of these ‘High Sabbaths’ (Holy Convocation Days) were regulated and timed by the Sanhedrin Council who formerly observed lunar cycles prior to the fall of Jerusalem in AD~70.
The months of the Hebrew calendar were; Nisan, Iyyar, Sivan, Tammuz, Ab, Elul, Tishri, Marchesvan, Chislev, Tebeth, Shebat, Adar, and Adar II as an intercalary (leap) month.
* The Apocryphal Gospel of St. Peter at verse 12 is of reference to a moment in time after the crucifixion following the Passover period when the disciples were clearly in bereavement and the resurrection event had not yet been fulfilled; [Quote]
“Now it was the last day of unleavened bread (Nisan 21), and many went out of the city (Nisan 22) returning to their houses, the feast (Nisan 15-21) 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.” [End Quote]
H.B. Swete. MacMillan and Co., 1893.
* Constitutions of the Holy Fathers – Book V Chapter XVIII
[Quote Begin]
“Do you therefore fast on the days of the Passover, beginning from the second day (Nisan 16th) of the week (feast-period) until the preparation (Nisan 20th), and the Sabbath (Nisan 21st) , six days, making use of only bread, and salt, and herbs, and water for your drink.”
[Quote End]
The text used here in all of the above is translated from ‘Greek’ by William Whiston and was revised and reprinted by Irah Chase, D.D. (D. Appleton & C0. New York 1840).
* Note – The preparation day above being Nisan 20th is comparable to MRK 15:42, LUK 23:54, and St. JHN 19:14.
* Jesus affirmed his position of authority;
“For the Son of man is Lord even of the sabbath day.” St. Matthew 12:8 (KJV)
“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)
“And he said unto them, That the Son of man is Lord also of the sabbath.” St. Luke 6:5 (KJV)
* A Warning for the Future Tribulation;
“ But pray that your flight be not in the winter, neither on the sabbath day.” St. Matthew 24:20 (KJV)
* The New Testament evidence confirms that the Passover lamb was replaced wholly by Jesus’ body and blood as a universal offering being the ultimate ransom paid for the remission of sins to each and every accepting person of all Mankind.
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What you have indicated is that a sabbath was the true original day for the Lord’s resurrection. If this was the case as you have explained it, how then was it that the eighth day known as SUNDAY and as the first day of the week did become the mainstream staple for Christian weekly worship?
‘Quoted’ from ‘The Free Republic’ forum (The Resurrection on One of the Sabbaths?) as
To: Langel
By: Pmary65;
The Book of Acts shows in numerous places that the Apostles met and continued to meet for worship on the Sabbath days. This appears to have been the norm as shown elsewhere in the New Testament. There is not one indication showing otherwise when you read and identify the scriptures as it is preserved consistently through the original Greek texts.
History shows that after the fall of Jerusalem (AD~70) Judeo-Christian practices were suppressed and dissolved under the influences of the early Caesars permeating to an all time low. A new premise for Christians eventually opened up under the campaign of Emperor ‘Constantine the Great’ (AD~288? –337)
In his civil reign, magistrates complied with legislated Sunday observance (AD~321) in all of the Roman Empire.
New considerations followed for Christians by the established dual Church-State formation giving organization to a string of church councils. A formal introductory gathering of bishops at Arles (AD~317), and Nicaea (AD 325) countered the Easter debate. This paved the way for treatise and established Church canons at the edict of Laodicea (AD~368) giving further state tolerance to Christians living along side the pagan worshippers to the deity of Mithraism and the monotheistic Sol Invictus cult.
The Church historian ‘Eusebius of Caesarea’ (AD~325) was a rallying contender in aid to the newly formed Christian campaign having his hands in it in several ways. He was a magnificent scholar with possession of the early Church library which has raised suspicion that he may have edited bible writings of earlier church Leaders to sway support for his Emperor’s new found claims in justification for Sunday Church worship. Although such allegations are difficult to prove, Eusebius may have acted as an Interpolator to forge parts of documents written by earlier writers such as Barnabas (AD~100), Ignatius (AD~107), Justin Martyr (AD~147), and Irenaeus (AD~175) where various statements were made in reference to the ‘resurrection’ occurring on the ‘first day’, the ‘eighth day’ and ‘Sunday’. Here we have Eusebius’ account of Constantine speaking of unanimity regarding Easter against the practice of the Jews; [Quotes begin]
“At the meeting (Nicaea) the question concerning the most holy day of Easter was discussed, and it was resolved by the united judgment of all present, that the feast ought to be kept by all in every place on one and the same day…For we have it in our power, if we abandon their custom, to prolong the due observance of this ordinance to future ages, by a truer order, which we have preserved from the very day of passion until the present time. Let us have nothing in common with the detestable Jewish crowd; for we have received from our Saviour a different way.” [Quotes End]
‘Eusebius’: The Life of Constantine Chapter XVIII
From the Nicene and Post-Nicene Fathers of the Christian Church (Volume 1)
by Philip Schaff & Henry Wace (Eerdmans) and T&T Clarke 1997.
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The Epistle of the Emperor Constantine, Concerning the matters transacted at the Council (Nicaea), addressed to those Bishops who were not present; [Quotes Begin]
Constantine Augustus to the churches;
“ I now procceed briefly to recapitulate the whole of the preceding. The judgement of all is, that the holy pascal feast should be held on one and the same day ; for, in so holy a matter, it is not right that difference of custom should prevail. It is the more commendable to obey this decree, because it precludes all association with error and with sin. This being the case, receive with gladness the heavenly gift and sacred command; for all that is transacted in the holy councils of the bishops, is sanctioned by the Divine will. Therefore, when you have made known to all our beloved brethren the subject of the epistle, you will be ‘bound to conform to the regular observance of this holy day’, so that when, according to my long cherished desire, I shall be with you, I may be able to celebrate with you this holy festival upon one and the same day…” [Quotes End]
Reiterated by Theodoretus Bishop of Cyrus (AD 387~AD 458)
The Greek Ecclesiastical Historians of The First Six Centuries of The Christian Era. Book I Chapter X ‘Esuebius’s Life of Constantine’ by Samuel Bagster & Sons, London, 1845.
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Socrates speaks (AD~439)
“Almost all the churches throughout the world celebrate the sacred mysteries on the sabbath of every week, yet the Christians of Alexandria and at Rome, on account of some ancient tradition, have ceased to do this.”
Socrates Scholasticus, Ecclesiastical History, Book 5, ch. 22.
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GREEK CLARIFICATION ON TWO DEFINED MEANINGS:
[Quote]
“First of the Sabbaths” is a mistranslation of the Greek. The word μία, “one,” is feminine, and must agree with the (understood) feminine word ἡμέρα, “day.” The word Σάββατον (plural Σάββατα), on the other hand, is neuter. In Greek, “first of the Sabbaths” would have to be πρῶτον τῶν Σαββάτων, and “one of the Sabbaths” would have to be ἓν τῶν Σαββάτων. Μία τῶν Σαββάτων means “(day) one of the Sabbaths,” i.e. of a seven-day period from one Sabbath to the next. See Liddell/Scott/Jones’ authoritative Greek-English Lexicon s.v. Σάββατον.”
‘Quotes’ of Bill Berg23 (Moderator)25/12/06 – from the ‘Greek Translatum Forum’.
* Note in Greek that; σ = s and Σ = S.
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[Quote]
“The actual translation is “MIA TWN SABBATWN”. Sabbaton is not Sabbatwn
Sabbaton is the invented Greek word for Sabbath (the Greeks had no such word….or day). Sabbatwn is also an invented Greek word meaning “Special Sabbath”. If you look at the link you’ll notice that in each case where the word Sabbatwn is used it designates either an Annual Sabbath (one of God’s seven) or it designates one of the seven Special Sabbaths between Passover and Pentecost.
All of the resurrection passages use the word Sabbatwn, not Sabbaton. These are [Matthew 28:1][Mark 16:2][Luke 24:1] and [John 20:1]. In addition you’ll also notice the word Sabbatwn describing the Sabbath in [Acts 20:7] and [I Corinthians 16:2] which are verses always included in an incorrect attempt to prove up a Sunday resurrection. If it is a normal Sabbath being referenced the New Testament will use the word Sabbaton, Sabbasin……or if the word Sabbath is an adjective (like in Sabbath day) it will be Sabbatou. Sabbtw is the singular form of Sabbatwn.
The word Sabbaton is derived from the Hebrew and the associated words in the link come from the Hebrew also. Here is [Leviticus 23:32] describing the “Day of Atonement” from The Tanakh [32 šabaṯ šabāṯwōn hû’ lāḵem wə‘innîṯem ’eṯ-nafəšōṯêḵem bəṯišə‘â laḥōḏeš bā‘ereḇ mē‘ereḇ ‘aḏ-‘ereḇ tišəbəṯû šabatəḵem: f] This is the Hebrew with English script and pronunciation….obviously.
As you can see…..the Apostles attempted to transliterate the same sound of Sabatwon (Hebrew) into Sabbatwn (Greek) when referencing a “Special Sabbath” and you also find this usage in the Septuagint as well.
SABBATWN in the Greek is never used to describe an ordinary Sabbath…..only the Sabbath on which the resurrection occurred or an annual Sabbath….one of seven.” [Quotes End]
‘Quoted’ from Diego1618 (The Resurrection on one of the Sabbaths?) in the ‘Free Republic’ forum on Friday, June 05, 2009.
* To view online samples of the Koine Greek References visit;
http://www.htmlbible.com/sacrednamebiblecom/ kjvstrongs/CONGRK452.htm#S4521
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* All the Greek source text references that were provided in this works complied to:
- THE NEW TESTAMENT IN THE ORINGINAL GREEK by BROOK FOSS WESTSCOTT & FENTON JOHN ANTHONY HORT by MACMILLAN COMPANY LIMITED 1885.
- H KAINH : THE GREEK TESTAMENT by OXFORD CLARENDON PRESS 1905.
- GREEK NEW TESTAMENT by the UNITED BIBLE SOCIETIES 1966.
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Tags: A TREATISE ON THE LORD'S DAY, one of the Sabbaths, sabbath resurrection, Sign of Jonah, wednesday crucifixion
