The Sign of Jonah:
By William R. Priebe
Copyright © 2015 William Ronald Priebe
* Throughout the Gospels of the New Testament our Lord Jesus (Yehoshua) emphasized He was Lord of the Sabbath. Here we shall learn a great debth behind such a statement by understanding the Biblical sign of Jonah as portrayed on the book cover shown here with 2 equilateral triangles that pivot at the same central axis point on the same plane and are affixed to the AD 34 Sabbatical year. Each individual triangle represents a total time duration of about 72 hours in length.
The dark colored triangle in the foreground on the Hebrew month of Nisan represents the regulatory “3 days & 3 nights” (Mth 12:39, 40) time period in the grave as required between our Lord Yehoshua’s (Jesus’) Wednesday crucifixion and His resurrection day on the following weekly Saturday Sabbath.
The light colored triangle in the background on the Hebrew month of Sivan represents the regulatory “not many days hence” (Acts 1:5) time period between our Lord’s day of ascension on a Wednesday with the founding New Covenant Church’s actual debut day of Pentecost on the adjoining weekly Saturday Sabbath.
These overlapping triangles are portrayed 43 days apart starting with the month of Nisan pointing close to the top position in a clockwise formation on a 360 degree circular plane representing a Hebrew 354 (29.5 x 12) days + 30 day (intercalary leap month) = a 384 day calendar year.
Our Lord’s crucifixion ‘cut off’ was accomplished exactly on the 69th Sabbatical (Shemitah) year of AD 34 in the Hebrew 3794 year fulfilling the conditional terms of Daniel’s (9:25, 26) Old Testament prophecy.
The Sign of Jonah is similar in appearance to the Star of Solomon where the combined points of each triangle represent one day of creation completing furthermore with the seventh day as the Lord’s Day, a Sabbath day, the rest day of God’s perfection.
** In order to have the Gospel’s chronology put into a reasonable perspective, a more feasible time line regarding the crucifixion and resurrection events was essential. Let us consider a median near the ‘middle-end’ of our Lord’s final Passover period.
To acquire such a median let us reconsider a linguistic approach from the ORIGINAL Koine 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 these verses we commonly find the Koine Greek phrase; ‘μιαν σαββατων’ or ‘μια των σαββατων’ which is transliterated as ‘mia ton sabbaton’ and is directly translated to literally mean on; ‘one of the sabbaths’. As well, similar words can be found within other New Testament verses such as; Acts 20:7 : 1 Corinthians 16:2 and partially in 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 ‘sabbaton’ 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 (below) the original Koine Greek word ‘σαββατων’ appears twice in the same sentence and is plural in meaning at both instances;
“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) but (δε) sabbaths (σαββατων) to the (τη) lighting-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 sense of definition with a co-existence between one and another?
Hence, Matthew 28:1 is describing details in meaning like; ‘Late (adverb) (post-after-end) (genitive of separation) but (with exception of the annual Passover) sabbaths (plural) as it was lighting up (twi-lighting e.g. Psm 148:3) on one (a cardinal number) of the (a partitive-genitive case function) sabbaths (plural)…… (etc).
Thus a description that pertains to a time interval when the Passover festal period was finished and had already completed (e.g. ‘End’, opse-adverbial) the 2 High (annual) sabbaths (Nisan 15 & 21 i.e. Ex 12:16) of the Passover period onto a weekly sabbath ( 1 of 7 ) or one sabbath (Nisan 23) from a group of seven weekly sabbaths within the 50 day counted duration of time between Passover (i.e. from the sheaf offering – Lev 23:11,15,16) leading up to Pentecost.
Then, Yehoshua (Jesus) would have arrived at Bethany on Friday Nisan 8th being six days (Jhn 12:1) before the Passover on Thursday Nisan 14th (full moon), and ate the Passover meal at the designated time (Mth 26:17 : Mrk 14:12 : Luk 22:7) on the nightly beginning of Friday Nisan 15th. He was cut off in AD 34 being the prophetic 69th Sabbatical year (Dan 9:25,26) since the temple of Jerusalem had been reconstructed on Nisan in 445 BC.
There He was crucified on Wednesday Nisan 20th on 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’s late afternoon of Saturday Nisan 23rd. This particular Divine inspired day being one integral Sabbath in a week of (7) sabbaths within the 50 day period leading up to Pentecost.
Thus Leviticus 23:15 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 recorded creation) in AD 34 could have been Nisan 16th, Nisan 23rd, Nisan 30th, Iyyar 7th, Iyyar 14th, Iyyar 21rst, and Iyyar 28th. Here Yehoshua resurrected on one weekly Sabbath (Saturday Nisan 23rd) within a group of seven weekly Sabbaths therefore being on ‘one of sabbaths’. Thus ‘Pentecost’ arrived later on Saturday Sivan 6th being the ’eighth day’ of consecutive weekly sabbaths (after the High Friday Passover Sabbath of Nisan 15) as the 50th day and three full days after the day of ascension on Wednesday Sivan the 3rd being 40 days from the resurrection day.
* Here along with the resurrection event (Saturday Nisan 23rd), the 50 day omer count commenced 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) coincided simultaneously on weekly Sabbaths for that particular (69th) Sabbatical year of AD 34 as a specification to Yehoshua (Jesus) being Lord of all Sabbaths.
Subsequently the revolt later led by Hadrian in the second century with the reforms of Emperor Constantine the Great in the fourth century would change main-stream Christian Church worship unto ‘the first day of the week’ policy which would aid the Council of Laodicea 363 AD (Shemitah/Sabbatical Year) in abolishing any further recognition or credence to our Lord’s Sabbath day.
Transpiring the Word of God took on a new meaning regarding the New Testament resurrection verses. There Yehoshua’s (Jesus’) resurrection on “one of the sabbaths” would be changed to read on “the first day of the week” to accommodate the mainstream focus of Constantine’s monumental ‘Sun-day’ vision for the Church.
Our Lord Yehoshua’s (Jesus’) true Passion account would be sealed (Dan 7:25) for a time, times, and the dividing of a time.
Now is the precise moment in all of time, for all secrets to be unraveled, to be revealed, and to be made known to those whom will listen…
May God Bless – William R Priebe
* The Sign of Jonah book content may be viewed at Amazon;
By The Consolidated Christian Commemoration
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