The Lord's Day
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RND
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No, I meant the 16th. You don't reckon time like the Hebrews did so your understanding is, in a word, flawed. Let me illustrate it again for you:
14th -Thursday evening/Friday evening
15th - Friday evening/Saturday evening
16th - Saturday evening/Sunday evening
Reckon like a Hebrew and you'll have no mistakes on the times nor dates!
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William Priebe
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RE; "14th -Thursday evening/Friday evening
15th - Friday evening/Saturday evening
16th - Saturday evening/Sunday evening
"
* That's good, It really clarifies matters!
15th - Friday evening/Saturday evening
16th - Saturday evening/Sunday evening
"
* That's good, It really clarifies matters!
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William Priebe
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Re; "To suggest the 20th over the 14th? That is a man folks should run from not gravitate towards." Originally Posted by RND
"Agreed" Originally Posted by Pythons
* Oh, it's a wonderful world we live in.
P.S. Don't go too far away.
"Agreed" Originally Posted by Pythons
* Oh, it's a wonderful world we live in.
P.S. Don't go too far away.
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Re; "To suggest the 20th over the 14th? That is a man folks should run from not gravitate towards." Originally Posted by RND
"Agreed" Originally Posted by Pythons
* Oh, it's a wonderful world we live in.
P.S. Don't go too far away.
LOL, God willing - I shall not.
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Brought up earlier was the Apostolic Constitutions.
Apostolic Constitutions - Wikipedia, the free encyclopedia
As I mentioned, this offers the Roman view and uses Roman timing; that is, Christ ate Passover at the end of the 14th and was crucified and then buried at the end of the 15th. And the 15th was Friday (preparation).
(4) And on the fifth day of the week [Thursday], when we had eaten the passover with Him, and when Judas had dipped his hand into the dish, and received the sop, and was gone out by night, the Lord said to us: "The hour is come that ye shall be dispersed, and shall leave me alone;" ... (12) in their madness cast upon Him, till it was very early in the morning, and then they lead Him away to Annas, who was father-in-law to Caiaphas; and when they had done the like things to Him there, it being the day of the preparation, they delivered Him to Pilate the Roman governor, accusing Him of many and great things, none of which they could prove.
That was written c380ad. Evidently books 1-6, from which the quote came, were based on the Didascalia Apostolorum, which was written about 200 years earlier.
Didascalia Apostolorum - Wikipedia, the free encyclopedia
The reason I bring this up is because of this:
For when we had eaten the passover on the third day of the week 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 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 of the week, they brought Him to Pilate the governor. And He remained again in ward with Pilate the night after the fifth day of the week. But when it drew on (towards day) on the Friday, [[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.
Chapter 21
In this didascalia view, there is a lag of a couple days between when Christ was arrested and when He was crucified. Whereas William has argued for the same thing, though at feast week end, the Pope in his new book had alluded also to a lag time (mentioned earlier in the thread) for the same three reasons; "not on the feast day" and not enough time for the trials and illegal to hold a trial on the feast sabbath (the 15th).
Tuesday-eat passover at the end.
Wed-arrested.
Thurs-trials/held
Fri-crucifixion.
I thought it interesting, but not convincing because of scripture and the quartodeciman tradition through Polycarp, Melito, Polycrates.
Apostolic Constitutions - Wikipedia, the free encyclopedia
As I mentioned, this offers the Roman view and uses Roman timing; that is, Christ ate Passover at the end of the 14th and was crucified and then buried at the end of the 15th. And the 15th was Friday (preparation).
(4) And on the fifth day of the week [Thursday], when we had eaten the passover with Him, and when Judas had dipped his hand into the dish, and received the sop, and was gone out by night, the Lord said to us: "The hour is come that ye shall be dispersed, and shall leave me alone;" ... (12) in their madness cast upon Him, till it was very early in the morning, and then they lead Him away to Annas, who was father-in-law to Caiaphas; and when they had done the like things to Him there, it being the day of the preparation, they delivered Him to Pilate the Roman governor, accusing Him of many and great things, none of which they could prove.
That was written c380ad. Evidently books 1-6, from which the quote came, were based on the Didascalia Apostolorum, which was written about 200 years earlier.
Didascalia Apostolorum - Wikipedia, the free encyclopedia
The reason I bring this up is because of this:
For when we had eaten the passover on the third day of the week 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 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 of the week, they brought Him to Pilate the governor. And He remained again in ward with Pilate the night after the fifth day of the week. But when it drew on (towards day) on the Friday, [[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.
Chapter 21
In this didascalia view, there is a lag of a couple days between when Christ was arrested and when He was crucified. Whereas William has argued for the same thing, though at feast week end, the Pope in his new book had alluded also to a lag time (mentioned earlier in the thread) for the same three reasons; "not on the feast day" and not enough time for the trials and illegal to hold a trial on the feast sabbath (the 15th).
Tuesday-eat passover at the end.
Wed-arrested.
Thurs-trials/held
Fri-crucifixion.
I thought it interesting, but not convincing because of scripture and the quartodeciman tradition through Polycarp, Melito, Polycrates.
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William Priebe
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RE; "In this didascalia view, there is a lag of a couple days between when Christ was arrested and when He was crucified."
* The context in time for the Apostolic Constituitions (Constitutions of the Holy Fathers) and The Didascalia Apostolorum has commonly been misapropriated to a civil calendar week.
The Translators (Editors) for the Didascalia journal have represented it to a time frame of a ‘civil calendar week’ accordingly being Sunday through Saturday with the Passion events leading up to a Friday (Nisan 14th) crucifixion.
However, the context is noticeably contradictory to the narrative body regarding the line of reference; “because thereon they crucified Me, in the midst of their festival of unleavened bread”.
Scripture tells us (Leviticus 23:6) that the ‘festival of unleavened bread within the Passover period’ was recognized and observed by Jews between Nisan 15th to Nisan 21st regardless of whatever week days the period fell on for each particular year. Therefore Nisan 14th the preparation or opening day of Passover does not clearly equate to: “in the midst of their festival of unleavened bread” being from Nisan 15th to Nisan 21st.
Therefore it is of my utmost opinion, that the Translators (editors) interpolated the ‘Didascalia Apostolorum’ out of synchronization to a time frame when Jews recognized “in the midst of their unleavened bread” for what it was. The reason likely was that the non-Jewish Editors were misconstruing the Passion narrative in accordance to a civil calendar (Sun-Sat) week and NOT from the order of feast days (Fri- Thurs) within the Passover period in context to the Hebrew sacred calendar. This is likely where the crossover in interpretations regarding the chronology of Passion began.
Again, We shall emphasize a sacred calendar time frame showing that the Passover period at the time of our Lord’s Passion occurred in a year where Nisan 14th (full moon) fell on a Thursday (April 22, AD 34) as Passover being the preparation to Nisan 15th which fell on a Friday as the first day of the Passover Feast; Saturday Nisan 16th as the second day; Sunday Nisan 17th as the third day; Monday Nisan 18th as the fourth day; Tuesday Nisan 19th as the fifth day; Wednesday Nisan 20th as the sixth day; and Thursday Nisan 21st being the seventh final day of the Passover feast.
The meaning for the ‘first day’ is also underlied in Leviticus 23:11 from the Greek Septuagint (LXX) Old Testament (~270 BC) that states; “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.” There the ‘first day’ is in reference to Nisan 15th being the first day of unleavened bread and there shall also be behind the narrative in the Didascalia Apostolorum.
The Didascalia Apostolorum says Jesus ate his last supper on the third day (of unleavened bread) being Sunday Nisan 17th of the week (feast-period) at even. Jesus was crucified later on the sixth day (of unleavened bread) being Wednesday Nisan 20th.
* This passion account has been edited over so many times that the true context of Jewish reckoning has been lost for the most part.
* The time lapse between the arrest and crucifixion would allow for the events of Jesus being before Annas, Caiaphas, Herod Antipas, Pilate on a few occasions, the Sanhedrin Council on a couple occasions, and before the vast throngs of crowds.
* Where the sixth day is mentioned in the Didascalia Apostolorum and interpreted as a Friday on the civil calendar week, the sixth day could be understood as occuring on Wednesday Nisan 20th in the Jewish Passover feast being our Lord’s crucifixion day.
***
* The context in time for the Apostolic Constituitions (Constitutions of the Holy Fathers) and The Didascalia Apostolorum has commonly been misapropriated to a civil calendar week.
The Translators (Editors) for the Didascalia journal have represented it to a time frame of a ‘civil calendar week’ accordingly being Sunday through Saturday with the Passion events leading up to a Friday (Nisan 14th) crucifixion.
However, the context is noticeably contradictory to the narrative body regarding the line of reference; “because thereon they crucified Me, in the midst of their festival of unleavened bread”.
Scripture tells us (Leviticus 23:6) that the ‘festival of unleavened bread within the Passover period’ was recognized and observed by Jews between Nisan 15th to Nisan 21st regardless of whatever week days the period fell on for each particular year. Therefore Nisan 14th the preparation or opening day of Passover does not clearly equate to: “in the midst of their festival of unleavened bread” being from Nisan 15th to Nisan 21st.
Therefore it is of my utmost opinion, that the Translators (editors) interpolated the ‘Didascalia Apostolorum’ out of synchronization to a time frame when Jews recognized “in the midst of their unleavened bread” for what it was. The reason likely was that the non-Jewish Editors were misconstruing the Passion narrative in accordance to a civil calendar (Sun-Sat) week and NOT from the order of feast days (Fri- Thurs) within the Passover period in context to the Hebrew sacred calendar. This is likely where the crossover in interpretations regarding the chronology of Passion began.
Again, We shall emphasize a sacred calendar time frame showing that the Passover period at the time of our Lord’s Passion occurred in a year where Nisan 14th (full moon) fell on a Thursday (April 22, AD 34) as Passover being the preparation to Nisan 15th which fell on a Friday as the first day of the Passover Feast; Saturday Nisan 16th as the second day; Sunday Nisan 17th as the third day; Monday Nisan 18th as the fourth day; Tuesday Nisan 19th as the fifth day; Wednesday Nisan 20th as the sixth day; and Thursday Nisan 21st being the seventh final day of the Passover feast.
The meaning for the ‘first day’ is also underlied in Leviticus 23:11 from the Greek Septuagint (LXX) Old Testament (~270 BC) that states; “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.” There the ‘first day’ is in reference to Nisan 15th being the first day of unleavened bread and there shall also be behind the narrative in the Didascalia Apostolorum.
The Didascalia Apostolorum says Jesus ate his last supper on the third day (of unleavened bread) being Sunday Nisan 17th of the week (feast-period) at even. Jesus was crucified later on the sixth day (of unleavened bread) being Wednesday Nisan 20th.
* This passion account has been edited over so many times that the true context of Jewish reckoning has been lost for the most part.
* The time lapse between the arrest and crucifixion would allow for the events of Jesus being before Annas, Caiaphas, Herod Antipas, Pilate on a few occasions, the Sanhedrin Council on a couple occasions, and before the vast throngs of crowds.
* Where the sixth day is mentioned in the Didascalia Apostolorum and interpreted as a Friday on the civil calendar week, the sixth day could be understood as occuring on Wednesday Nisan 20th in the Jewish Passover feast being our Lord’s crucifixion day.
***
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"Now this was done on the fourth day of the week. For when we had eaten the passover on the third day of the week at even, "
didascalia
No where does anyone ever say passover was eaten on the 16th nisan. Obviously, the author is not using Jewish time of the feast, but rather the well-known Sun, Mon, Tues, etc as first, second, third, etc days of the week.
So, it says, ate passover on the 3rd day Tuesday, arrested on Wednesday (then crucified Friday).
Likewise the apostolic constitution.
XIII. Brethren, observe the festival days; and first of all the birthday which you are to celebrate on the twenty-fifth of the ninth month
When's the ninth month?
" But do you observe carefully the vernal equinox, which occurs on the twenty-second of the twelfth month, which is Dystros (March),"
December.
So, again, nowhere does anyone remotely suggest that Christ was crucified on the 20th.
didascalia
No where does anyone ever say passover was eaten on the 16th nisan. Obviously, the author is not using Jewish time of the feast, but rather the well-known Sun, Mon, Tues, etc as first, second, third, etc days of the week.
So, it says, ate passover on the 3rd day Tuesday, arrested on Wednesday (then crucified Friday).
Likewise the apostolic constitution.
XIII. Brethren, observe the festival days; and first of all the birthday which you are to celebrate on the twenty-fifth of the ninth month
When's the ninth month?
" But do you observe carefully the vernal equinox, which occurs on the twenty-second of the twelfth month, which is Dystros (March),"
December.
So, again, nowhere does anyone remotely suggest that Christ was crucified on the 20th.
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Apostolic Constitutions
For on their very feast-day they apprehended the Lord, that oracle might be fulfilled which says: “They placed their signs in the middle of their feast, and knew them not.”30903090 Ps. lxxiv. 4
Septu. 74:4 And they that hate thee have boasted in the midst of thy feast; they have set up their standards for signs,
Barnes
In the midst of thy congregations - literally, "in the midst of thine assembly." This is a different word from that which is rendered "congregation" in Psalm 74:2. This word - מועד mô‛êd - means a meeting together by mutual appointment, and is often applied to the meeting of God with his people at the tabernacle, which was therefore called "the tent of the congregation," or, more properly, "the tent of meeting," as the place where God met with his people, Exodus 29:10, Exodus 29:44; Exodus 33:7; Leviticus 3:8, Leviticus 3:13; Leviticus 10:7, Leviticus 10:9; "et saepe." The meaning here is, that they roared like wild beasts in the very place which God had appointed as the place where he would meet with his people.
Passover Jerusalem 14th
74:12 But God is our King of old; he has wrought salvation in the midst of the earth.
3 days 3 nights in the heart/midst of the earth (jerusalem)
For on their very feast-day they apprehended the Lord, that oracle might be fulfilled which says: “They placed their signs in the middle of their feast, and knew them not.”30903090 Ps. lxxiv. 4
Septu. 74:4 And they that hate thee have boasted in the midst of thy feast; they have set up their standards for signs,
Barnes
In the midst of thy congregations - literally, "in the midst of thine assembly." This is a different word from that which is rendered "congregation" in Psalm 74:2. This word - מועד mô‛êd - means a meeting together by mutual appointment, and is often applied to the meeting of God with his people at the tabernacle, which was therefore called "the tent of the congregation," or, more properly, "the tent of meeting," as the place where God met with his people, Exodus 29:10, Exodus 29:44; Exodus 33:7; Leviticus 3:8, Leviticus 3:13; Leviticus 10:7, Leviticus 10:9; "et saepe." The meaning here is, that they roared like wild beasts in the very place which God had appointed as the place where he would meet with his people.
Passover Jerusalem 14th
74:12 But God is our King of old; he has wrought salvation in the midst of the earth.
3 days 3 nights in the heart/midst of the earth (jerusalem)
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William Priebe
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RE: "The time lapse between the arrest and crucifixion would allow for the events of Jesus being before Annas, Caiaphas, Herod Antipas, Pilate on a few occasions, the Sanhedrin Council on a couple occasions, and before the vast throngs of crowds."
* Not to mention Jesus being scorned and ridiculed by guards before an 8 - 9 a.m. crucifixion as shown in Mark 15: 17-25.
"And it was the third hour, and they crucified him." (KJV)
* All the events above would have had to occur in a narrow time line of around 14 hours to fit the traditional understanding of chronology. Thus thru the midnight hours into the early morning when the old days of communication was achieved by the distance of travel only.
***
* Not to mention Jesus being scorned and ridiculed by guards before an 8 - 9 a.m. crucifixion as shown in Mark 15: 17-25.
"And it was the third hour, and they crucified him." (KJV)
* All the events above would have had to occur in a narrow time line of around 14 hours to fit the traditional understanding of chronology. Thus thru the midnight hours into the early morning when the old days of communication was achieved by the distance of travel only.
***
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William Priebe
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The bible states that Jesus died on a "preparation" day. It does not specify which civil week day (e.g. Wednesday, Thursday, Friday) nor the Nisan calendar date (e.g. Nisan 14th, 15th, 20th) that the crucifixion occurred.
In the original Greek it states that Jesus resurrected on "one of the sabbaths" which has been interpreted as "the first of sabbaths" and more commonly as "the first day of the week" in most translations. Through the ages many groups of theology have formed their Passion hypothesis (at great lengths) around the various interpretations of these bible words.
May God Bless!
***
In the original Greek it states that Jesus resurrected on "one of the sabbaths" which has been interpreted as "the first of sabbaths" and more commonly as "the first day of the week" in most translations. Through the ages many groups of theology have formed their Passion hypothesis (at great lengths) around the various interpretations of these bible words.
May God Bless!
***
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Passover is the preperation day before the First Day of Unleavened Bread which is the first annual sabbath of the year.
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What's the one day and event everyone agrees upon?
The women found the tomb empty Sunday morning. Right?
Lk. 24:1-3 Now upon the first [day] of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain [others] with them. And they found the stone rolled away from the sepulchre. And they entered in, and found not the body of the Lord Jesus.
The women found the tomb empty Sunday morning. Right?
Lk. 24:1-3 Now upon the first [day] of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain [others] with them. And they found the stone rolled away from the sepulchre. And they entered in, and found not the body of the Lord Jesus.
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William Priebe
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Matthew 27:15 (KJV)
Now at that feast (Nisan 15-21) the governor was wont to release unto the people a prisoner, whom they would.
Mark 15:6 (KJV)
Now at that feast (Nisan 15-21) he released unto them one prisoner, whomsoever they desired.
Luke 22:1 (KJV)
Now the feast (Nisan 15-21) of unleavened bread drew nigh, which is called the Passover.
Luke 23:17 (KJV)
For of necessity he must release one unto them at the feast (Nisan 15-21).
Exodus 23:15 (KJV)
Thou shalt keep the feast of unleavened bread: thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib (Nisan); for in it thou camest out from Egypt: and none shall appear before me empty.
Leviticus 23:6 (KJV)
And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days (Nisan 15-21) ye must eat unleavened bread.
***
Now at that feast (Nisan 15-21) the governor was wont to release unto the people a prisoner, whom they would.
Mark 15:6 (KJV)
Now at that feast (Nisan 15-21) he released unto them one prisoner, whomsoever they desired.
Luke 22:1 (KJV)
Now the feast (Nisan 15-21) of unleavened bread drew nigh, which is called the Passover.
Luke 23:17 (KJV)
For of necessity he must release one unto them at the feast (Nisan 15-21).
Exodus 23:15 (KJV)
Thou shalt keep the feast of unleavened bread: thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib (Nisan); for in it thou camest out from Egypt: and none shall appear before me empty.
Leviticus 23:6 (KJV)
And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days (Nisan 15-21) ye must eat unleavened bread.
***
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William Priebe
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RE: "What's the one day and event everyone agrees upon?"
* Emperor Constantine The Great decreed on March 7, A.D. 321 ‘dies Solis’ as the day of the sun, being Sunday, the Roman day of rest: [Quotes Begin]
“On the venerable day of the Sun let the magistrates and people residing in cities rest, and let all workshops be closed. In the country however persons engaged in agriculture may freely and lawfully continue their pursuits because it often happens that another day is not suitable for grain-sowing or vine planting; lest by neglecting the proper moment for such operations the bounty of heaven should be lost.” [Quotes End]
Codex Justinianus, lib. 3, tit. 12, 2; Philip Schaff, History of the Christian Church, Vol. 3 / 5th ed. New York: Scribner, 1902 pg 380, note 1.
See; http://en.wikipedia.org/wiki/Sol_Invictus
Sunday became further permanized at the Edict of Laodicea (AD~367) where the instilled canon law # 29 says that Christians ‘must work on the Sabbath’. The induction of fourth century ‘replacement theology’ suited by ‘Constantine the Great’ was to force unification on Christians and Pagans (Sol Invictus & Mithraism) alike on the same weekly ground of ‘Sun Day’ worship.
Constantine took advantage of an opportunity to solidify a solution (Son day = Sun Day) for tolerance and harmony between the general masses of diverse religions within his empire.
See also; http://en.wikipedia.org/wiki/Helios
Subsequently, a transformation of the scriptural resurrection passages took on a whole new changed meaning in conforming with the degrees authoritated by the 4th century state church. Though Jesus claimed to be ‘the Lord of the Sabbath’ the entangled church became forcibly intertwined with the Empire’s mandatary shift in adopting the Sunday policy as the select day of religious worship.
***
* Emperor Constantine The Great decreed on March 7, A.D. 321 ‘dies Solis’ as the day of the sun, being Sunday, the Roman day of rest: [Quotes Begin]
“On the venerable day of the Sun let the magistrates and people residing in cities rest, and let all workshops be closed. In the country however persons engaged in agriculture may freely and lawfully continue their pursuits because it often happens that another day is not suitable for grain-sowing or vine planting; lest by neglecting the proper moment for such operations the bounty of heaven should be lost.” [Quotes End]
Codex Justinianus, lib. 3, tit. 12, 2; Philip Schaff, History of the Christian Church, Vol. 3 / 5th ed. New York: Scribner, 1902 pg 380, note 1.
See; http://en.wikipedia.org/wiki/Sol_Invictus
Sunday became further permanized at the Edict of Laodicea (AD~367) where the instilled canon law # 29 says that Christians ‘must work on the Sabbath’. The induction of fourth century ‘replacement theology’ suited by ‘Constantine the Great’ was to force unification on Christians and Pagans (Sol Invictus & Mithraism) alike on the same weekly ground of ‘Sun Day’ worship.
Constantine took advantage of an opportunity to solidify a solution (Son day = Sun Day) for tolerance and harmony between the general masses of diverse religions within his empire.
See also; http://en.wikipedia.org/wiki/Helios
Subsequently, a transformation of the scriptural resurrection passages took on a whole new changed meaning in conforming with the degrees authoritated by the 4th century state church. Though Jesus claimed to be ‘the Lord of the Sabbath’ the entangled church became forcibly intertwined with the Empire’s mandatary shift in adopting the Sunday policy as the select day of religious worship.
***
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William Priebe
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RE; "Yep. It is unfortunate but William appears to have found a man that has tickled his ears."
* The man who was versed in gravity and theology who impressed me much was Sir Isaac Newton.
Enjoy the rest of your summer everyone!
***
* The man who was versed in gravity and theology who impressed me much was Sir Isaac Newton.
Enjoy the rest of your summer everyone!
***
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So, what day was this that the women found the tomb empty? It is something everyone agrees upon.
They're on the road to Emmaus talking unbeknowst to Jesus.
NASB) Lk. 24:13 And behold, two of them were going that very day to a village named Emmaus, which was [fn]about seven miles from Jerusalem.
NASB) Lk. 24:22-23 "But also some women among us amazed us. When they were at the tomb early in the morning, and did not find His body, they came, saying that they had also seen a vision of angels who said that He was alive.
Then they return to Jerusalem.
What day of the week?
They're on the road to Emmaus talking unbeknowst to Jesus.
NASB) Lk. 24:13 And behold, two of them were going that very day to a village named Emmaus, which was [fn]about seven miles from Jerusalem.
NASB) Lk. 24:22-23 "But also some women among us amazed us. When they were at the tomb early in the morning, and did not find His body, they came, saying that they had also seen a vision of angels who said that He was alive.
Then they return to Jerusalem.
What day of the week?
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William Priebe
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RE: "What day of the week?"
Luke 24:33 (KJV)
"And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them."
***
Luke 24:33 (KJV)
"And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them."
***
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Hi , very interesting topic to discuss about THE Lord's day ... i think tow things are hidden in this.... One is the day that GOD has separated out of the week that is Sunday to worship him ... and Second thing is the day that bible has declared that Jesus will come again .... But one thing more both things are important for us
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Welcome to GT. Yep, it's an interesting topic. I haven't heard that Sunday might be the day Jesus returns. How do you get that?
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