The Lord's Day

William Priebe · Aug 2, 2011

Dear Prophecy News (Pentecostal faith);

Your Join Date: 28th July 2011
You commented on 28th July 2011 at 02:14 AM, A spiritual Christian is:
You commented on 28th July 2011, at 02:32 AM,The Lord's Day

Hello Friend,
You commented on the Lord's day only 18 minutes after your previous
comment. I highly recommend that you read all 42 pages of The Lord's Day when you get a chance.
Did you know that A.S. Worrell (Missouri Pentecostal Assemblies of God) translated the New Testament from the Greek in 1904? He translated every Gospel reference of the resurrection verses, the breaking of bread, and the collections already prepared - being;

"on the first day of the sabbaths".

No where did Worrell suggest the 'Lord's Day' occurring on 'Sunday' or 'the first day of the week' in those critical passages.

* The online Worrell N.T. is available;

The New Testament revised and translated : with notes and instructions designed to aid the earnest reader in obtaining a clear understanding of the doctrines, ordinances, and primitive assemblies, as revealed in these scriptures : Worrell, A. S. (Ado

***

from scratch · Aug 2, 2011

William Priebe said:
Dear Prophecy News (Pentecostal faith);

Your Join Date: 28th July 2011
You commented on 28th July 2011 at 02:14 AM, A spiritual Christian is:
You commented on 28th July 2011, at 02:32 AM,The Lord's Day

Hello Friend,
You commented on the Lord's day only 18 minutes after your previous
comment. I highly recommend that you read all 42 pages of The Lord's Day when you get a chance.
Did you know that A.S. Worrell (Missouri Pentecostal Assemblies of God) translated the New Testament from the Greek in 1904? He translated every Gospel reference of the resurrection verses, the breaking of bread, and the collections already prepared - being;

"on the first day of the sabbaths".

No where did Worrell suggest the 'Lord's Day' occurring on 'Sunday' or 'the first day of the week' in those critical passages.

* The online Worrell N.T. is available;

The New Testament revised and translated : with notes and instructions designed to aid the earnest reader in obtaining a clear understanding of the doctrines, ordinances, and primitive assemblies, as revealed in these scriptures : Worrell, A. S. (Ado

***

Now I wonder if he is correct or if this is a way to justify the sabbath as an obligation to the Christian? He probably shoud have said on the first day toward the sabbath to be technically correct in English.

I think if you read most commentators there is an indication of weekly and not the first sabbath of what ever it was the first of.

William Priebe · Aug 3, 2011

RE; "I think if you read most commentators there is an indication of weekly and not the first sabbath of what ever it was the first of."

* In 1961, Finis Jennings Dake (Pentecostal faith) published Dakes Annotated Reference Bible The New Testament (of The King James Version) by Zondervan Publishers, Grand Rapids, Michigan.

Here are some of Dakes comments regarding; (Quotes begin)

ST. Matthew 12:40 > Pg.13 [r] Christ was dead for 3 full days and for 3 full nights. He was put in the grave Wednesday just before sunset and was resurrected at the end of Saturday at sunset. Good Friday should be changed to Good Wednesday. No statement says that He was buried Friday at sunset. This would make Him in the grave only one day and one night, proving His own words untrue (v 40).

ST. Matthew 28:1 > Pg. 33 [r] Literally, the end of the sabbaths.

ST. John 20:1 > Pg. 118 [o] Lit. , the first day of the sabbaths, referring to the seven sabbaths to Pentecost (Lev. 23:15-17).

(Quotes end)

***

William Priebe · Aug 3, 2011

RE; "He probably shoud have said on the first day toward the sabbath to be technically correct in English."

ST. Matthew 28:1

οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν μαρια η μαγδαληνη και η αλλη μαρια θεωρησαι τον ταφον
GREEK TEXT STEPHENS 1550 TEXTUS RECEPTUS

The full sentence of Matthew 28:1 would render closely like;
Late (οψ&#949 the (δ&#949 sabbaths (σαββατω&#957 to the (τ&#951 twilighting-up (επιφωσκουσ&#951 into (εις) one of (μια&#957 sabbaths (σαββατω&#957 Mary (μαρι&#945 Magdalene (μαγδαλην&#951 and (και ) the (&#951 other (αλλ&#951 Mary (μαρι&#945 observed (θεωρησα&#953 the (το&#957 sepulchre (ταφο&#957.

* Here the Greek word "εις" means more precisely as "into" e.g. lit. "into one of sabbaths".

The Greek word "πρσς" means more precisely as "toward" and is not found in any of the resurrection passages.

***

Standing Up · Aug 3, 2011

William Priebe said:
RE; "I think if you read most commentators there is an indication of weekly and not the first sabbath of what ever it was the first of."

* In 1961, Finis Jennings Dake (Pentecostal faith) published Dake’s Annotated Reference Bible – The New Testament (of The King James Version) by Zondervan Publishers, Grand Rapids, Michigan.

Here are some of Dake’s comments regarding; (Quotes begin)

ST. Matthew 12:40 > Pg.13 [r] “Christ was dead for 3 full days and for 3 full nights. He was put in the grave Wednesday just before sunset and was resurrected at the end of Saturday at sunset. Good Friday should be changed to Good Wednesday. No statement says that He was buried Friday at sunset. This would make Him in the grave only one day and one night, proving His own words untrue (v 40)”.

ST. Matthew 28:1 > Pg. 33 [r] “Literally, the end of the sabbaths”.

ST. John 20:1 > Pg. 118 [o] “Lit. , the first day of the sabbaths, referring to the seven sabbaths to Pentecost (Lev. 23:15-17)”.

(Quotes end)

***

At least three problems still exist with the Wed death idea.

1) Heart of the earth is not tomb, is not lower parts of the earth. This tomb interpretation ignores how Christ counted, which was always from sufferings to glory, always sufferings to glory.

2) Burial on Wed, but only starting the count from Thurs ignores the day Wed. While the traditional Fri-Sun adds days/nights, Wed burial subtracts days/nights. Neither view represents what Christ said, 3 days and 3 nights in the heart of the earth.

3) Luke counts Sunday as day 3 from/since betryal, condemnation, death.

Sun-3
Sat-2
Fri-1
Thursday--day of betrayal, condemnation, death.

A Wed death/burial is impossible; it is unscriptural and not found in very early Christian tradition.

Standing Up · Aug 3, 2011

from scratch said:
Now I wonder if he is correct or if this is a way to justify the sabbath as an obligation to the Christian? He probably shoud have said on the first day toward the sabbath to be technically correct in English.

I'd say not. Just because Christ is our Passover lamb is not to suggest we act exactly that way. Same with the sabbath.

OTOH, it (OT) was written and should help to understand how Christ fulfilled these things.

In the beginning God created ... which is to foreshadow also the in the beginning of the 8th day God created. The key is in the beginning, not some 6 (midnight) or 12 (sunrise) hours into it.

William Priebe · Aug 3, 2011

* The word of God for the resurrection passages states literally in the KOINE Greek that Jesus resurrected on one of the sabbaths. The English phrase the first day of the week is a mistranslation of the original Greek. All hypothesis regarding the resurrection event occurring on the first day of the week are misleading and false.
Jesus said, He was Lord of the Sabbath. Only Jesus, who is the Word, has the final authority, to complete His meaning in what He said.

***

William Priebe · Aug 5, 2011

Constantine the Great often touted as the Father of New Christianity assumed the religious inscription of Pontifex Maximus while residing as head officiator at the Council of Nicaea in A.D. 325. There the ruling for Sunday religious observance was mandated and forced upon all Christians living throughout the empire.

Constantine a battle monger and a supporter of Sol Invictus delayed the affirmation of being christened continuing on in a rampage of sin having his wife Empress Fausta and his son Crispus murdered to death.

Eusebius of Caesarea a contemporary was known as the Church Historian being an intellectual counterpart in aid to the newly formed Christian campaign having his hands in it in several likely ways. Eusebius spoke and wrote fluently in Greek and Latin. He was a magnificent scholar with possession of the early Church library who may have edited the translated bible writings of earlier Church leaders to deceive Christian readers for support of Emperor Constantine's justification in new found claims of Sunday regulated Church worship.
Although such allegations are pretentious, Eusebius may have acted as an Interpolator to forge parts of documents slated earlier by writers such as Barnabas (AD~100), Ignatius (AD~107), Justin Martyr (AD~147), Irenaeus (AD~175), and The Didascalia Apostolorum (AD~230) where various statements were made in reference to Jesus' resurrection occurring on the ‘first day’, the ‘eighth day’ and ‘Sunday’.

***

Standing Up · Aug 5, 2011

William Priebe said:
* The word of God for the resurrection passages states literally in the KOINE Greek that Jesus resurrected on one of the sabbaths. The English phrase the first day of the week is a mistranslation of the original Greek. All hypothesis regarding the resurrection event occurring on the first day of the week are misleading and false.
Jesus said, He was Lord of the Sabbath. Only Jesus, who is the Word, has the final authority, to complete His meaning in what He said.

***

Is it reasonable, it is accurate to say that all the instances of that phrase, like in Acts, refers to the period between firstfruit and pentecost. IOW, that is the only period in which that phrase as "re"interpreted 'one of the sabbaths' would fall, no?

William Priebe · Aug 6, 2011

RE; Is it reasonable, it is accurate to say that all the instances of that phrase, like in Acts, refers to the period between firstfruit and pentecost. IOW, that is the only period in which that phrase as "re"interpreted 'one of the sabbaths' would fall, no?

Acts Chapter 20 (All quotes CLNT)

6 Yet we sail off from Philippi after the days of unleavened bread, and came to them in Troas in five days, where we tarry seven days.

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.

16 for Paul had decided to sail by Ephesus, so that he may not be coming to linger in the province of Asia, for he hurried, if it may be possible for him to be in Jerusalem by the day of Pentecost.

I Corinthians Chapter 16 (All quotes CLNT)

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.

8 Yet I shall stay in Ephesus till Pentecost.

http://www.concordant.org/version/CLNT_Intro.htm

http://www.scripture4all.org/OnlineInterlinear/Greek_Index.htm

* Please note the phrase one of the Sabbaths is referring to the Lords Day as translated literally from the KOINE Greek passages of;
MTH 28:1, MRK 16:2, LUK 24:1, JHN 20:1, 19, ACT 20:7, and 1 COR 16:2.

Every reference of the phrase indicates > one Saturday Sabbath from within a group of seven Saturday Sabbaths (LEV 23:15) in the 50 day period from the Passover sheaf offering (Nisan 16th) through to Pentecost (Sivan 6th).

"And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:"
LEV 23:15 KJV

The words one and seven are both cardinal in meanings. The word first being ordinal in meaning does not exist literally in the Lords Day original Greek Text N.T. passages.
The phrase the first day of the week could have appeared as; 'the (τη&#962

first (πρώτ&#959

day (ημέρ&#945

of (το&#965

week (εβδομάδ&#945

' in the original N.T. Greek texts for the Lord's day verses but does not appear anywhere in any way, shape or form.
The re-developed Tyndale / Coverdale English phrase > the first day of the week transpired from Luther's German as ersten Tag der Woche and from St. Jerome's Latin as in primam sabbati formed in line to the well established Christian practices of Constantine the Great's fourth century replacement theology. Thus the tradition of Sunday observation flourished through out the centuries unscathed by the Reformation period being admonished by all Protestant groups alike in recognition to the religious day of worship policy indoctrinated by the mother church of Rome.

****

William Priebe · Aug 6, 2011

RE; "The word first being ordinal in meaning does not exist literally in the Lords Day original Greek Text N.T. passages."

* The phrase the first (ordinal) of the sabbaths YLT could have appeared as της πρῶτον τῶν σαββάτων i.e. the (τη&#962

first (πρῶτο&#957

of (τῶ&#957

sabbaths (σαββάτω&#957

in the original Koine Greek for the resurrection verses but does not for the most part. Comparably however, πρωτη ημερα των αζυμων i.e. first (πρωτ&#951

day (ημερ&#945

of the (τω&#957

unleavneds (αζυμω&#957

= first (ordinal) day of unleavened(s) (bread) is translated accurately for Mark 14:12 along with the most part of Matthew 26:17 and Luke 22:7.
Only the resurrection verse of Mark 16:9 in the Greek is shown as πρώτη σάββατου transliterated as protos sabbatou which is translated literally to mean first (ordinal) sabbath (singular).
There in the long ending of Mark 16:920 the passages are critically regarded by Greek experts as an added extension interpolated at a later time and does not exist in the earlier original or older manuscripts.
The Codex Alexandrinus, Codex Sinaiticus, Sinaitic Syriac, Armenian and the oldest Georgian Greek manuscripts show no support for the long ending of St. Mark 16:9-20.

****

from scratch · Aug 6, 2011

William Priebe said:
RE; "The word “first” being ordinal in meaning does not exist literally in the Lord’s Day original Greek Text N.T. passages."

* The phrase ‘the first (ordinal) of the sabbaths’ YLT could have appeared as ‘της πρῶτον τῶν σαββάτων’ i.e. ‘the (τη&#962 first (πρῶτο&#957 of (τῶ&#957 sabbaths (σαββάτω&#957’ in the original Koine Greek for the resurrection verses but does not for the most part. Comparably however, ‘πρωτη ημερα των αζυμων’ i.e. ‘first (πρωτ&#951 day (ημερ&#945 of the (τω&#957 unleavneds (αζυμω&#957’ = ‘first (ordinal) day of unleavened(s) (bread)’ is translated accurately for Mark 14:12 along with the most part of Matthew 26:17 and Luke 22:7.
Only the resurrection verse of Mark 16:9 in the Greek is shown as ‘πρώτη σάββατου’ transliterated as ‘protos sabbatou’ which is translated literally to mean ‘first (ordinal) sabbath (singular)’.
Here the long ending of Mark 16:9–20 is critically regarded by Greek experts as an extension interpolated at a later time and does not exist in the earlier original or older manuscripts.
The Codex Alexandrinus, Codex Sinaiticus, Sinaitic Syriac, Armenian and oldest Georgian manuscripts show no support for the long ending of St. Mark 16:9-20.

***

Thank you for admitting for the most part which leaves room to discuss. I also note the citation from Alexandria which is consider poluted by most serious scholars.

after But the sabbaths at the dawning into the first of the sabbaths came Mary - Mat 28:1

And very early on the first of the week they come upon the tomb MK 16:2

having risen And on the first day of the week MK 16:9

And (on) the sabbath the rested according to the command. the But one of the week while very early, they came to the tomb. LK 24:1

on the And first of the sabbaths. Mary the Magdalene comes early, darkness yet being to the tomb John 20:1

Then evening- day on that, the first of the sabbaths Jn 20:19

Every one of a week I Cor 16:1

All taken from The Interlinear Bible Hebrew-Greek-English, ed Jay P Green, SR, Hendrickson Publishers 1984

In most all of your references arre speaking about the first day of unleavened bread as in MK 14:12 and not a day of the week, but a festival and a different word is used. Why there is 2 different words used in MK 16:2 and 16:9 I don't understand in referencing the same thing.

I think it is very clear that something happened on what we call Sunday and not a weekly sabbath.

from scratch · Aug 6, 2011

William Priebe said:
RE; "He probably shoud have said on the first day toward the sabbath to be technically correct in English."

ST. Matthew 28:1

“οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν μαρια η μαγδαληνη και η αλλη μαρια θεωρησαι τον ταφον”
GREEK TEXT – STEPHENS 1550 – TEXTUS RECEPTUS

The full sentence of Matthew 28:1 would render closely like;
“Late (οψ&#949 the (δ&#949 sabbaths (σαββατω&#957 to the (τ&#951 twilighting-up (επιφωσκουσ&#951 into (εις) one of (μια&#957 sabbaths (σαββατω&#957 Mary (μαρι&#945 Magdalene (μαγδαλην&#951 and (και ) the (&#951 other (αλλ&#951 Mary (μαρι&#945 observed (θεωρησα&#953 the (το&#957 sepulchre (ταφο&#957.”

* Here the Greek word "εις" means more precisely as "into" e.g. lit. "into one of sabbaths".

The Greek word "πρσς" means more precisely as "toward" and is not found in any of the resurrection passages.

***

If that were correct we'd have weekly sabbaths with nothing inbetween. Just reading the literal as you have it proves that. Very sorry but no sale!

from scratch · Aug 6, 2011

William Priebe said:
* The word of God for the resurrection passages states literally in the KOINE Greek that Jesus resurrected on one of the sabbaths. The English phrase the first day of the week is a mistranslation of the original Greek. All hypothesis regarding the resurrection event occurring on the first day of the week are misleading and false.
Jesus said, He was Lord of the Sabbath. Only Jesus, who is this the Word, has the final authority, to complete His meaning in what He said.

***

The Koine Greek doesn't say Jesus rose from the dead on the sabbath. The phrase one of the sabbaths is a direct word for word renditions which doesn't make sense in English all thing considered. This is much better stated for understanding in modern day English as the first day toward the sabbath.

from scratch · Aug 6, 2011

William Priebe said:
Constantine the Great often touted as the Father of New Christianity assumed the religious inscription of Pontifex Maximus while residing as head officiator at the Council of Nicaea in A.D. 325. There the ruling for Sunday religious observance was mandated and forced upon all Christians living throughout the empire.

Constantine a battle monger and a supporter of Sol Invictus delayed the affirmation of being christened continuing on in a rampage of sin having his wife Empress Fausta and his son Crispus murdered to death.

Eusebius of Caesarea a contemporary was known as the Church Historian being an intellectual counterpart in aid to the newly formed Christian campaign having his hands in it in several likely ways. Eusebius spoke and wrote fluently in Greek and Latin. He was a magnificent scholar with possession of the early Church library who may have edited the translated bible writings of earlier Church leaders to deceive Christian readers for support of Emperor Constantine's justification in new found claims of Sunday regulated Church worship.
Although such allegations are pretentious, Eusebius may have acted as an Interpolator to forge parts of documents slated earlier by writers such as Barnabas (AD~100), Ignatius (AD~107), Justin Martyr (AD~147), Irenaeus (AD~175), and The Didascalia Apostolorum (AD~230) where various statements were made in reference to Jesus' resurrection occurring on the first day, the eighth day and Sunday.

***

Not buying the argument of Pontifex Maximus having religous connotation till after Constintine. This was a secular title of the Emperor. There is some question if he presided over the Council or not. I might be easily persuaded that he called the council though.

William Priebe · Aug 7, 2011

RE; All taken from The Interlinear Bible Hebrew-Greek-English, ed. Jay P Green, SR, Hendrickson Publishers 1984

* Self proclaimed word for word Translators often show ambiguity in their work from the same Greek sources. They can translate according to the rules of Greek Syntax Grammar. They can translate from their interpretations of understanding in what they think it means. They can compromise their translation and make it theocratically acceptable with little criticism in return. Its not an easy task by no means.

RE; The phrase one of the sabbaths is a direct word for word renditions which doesn't make sense in English all thing considered.

* Well it is what it is! These resurrection passages are the divine word of our living God conveyed by Jewish sources written in the KOINE Greek language ascending from the first few centuries of Christendom.

RE; There is some question if he presided over the Council or not.

* See the book by Eusebius of Caesarea -
The Life of the Blessed Emperor Constantine

Book III Chapter X: Council in the Palace.
Constantine, entering, took his Seat in the Assembly.

http://www.fordham.edu/halsall/basis/vita-constantine.asp

****

Standing Up · Aug 7, 2011

from scratch said:
Not buying the argument of Pontifex Maximus having religous connotation till after Constintine. This was a secular title of the Emperor. There is some question if he presided over the Council or not. I might be easily persuaded that he called the council though.

In Catholic circles, when Tertullian, a Montanist, furiously applied the term to Pope Callixtus I, with whom he was at odds, c. 220, over Callixtus's relaxation of the Church's penitential discipline allowing repentant adulterers and fornicators back into the Church, under his Petrine authority to "bind and loosen," it was in bitter irony:

In opposition to this [modesty], could I not have acted the dissembler? I hear that there has even been an edict sent forth, and a peremptory one too. The "Pontifex Maximus," that is the "bishop of bishops," issues an edict: "I remit, to such as have discharged [the requirements of] repentance, the sins both of adultery and of fornication." O edict, on which cannot be inscribed, "Good deed!" ... Far, far from Christ's betrothed be such a proclamation!
Tertullian, On Modesty ch. 1

Pontifex Maximus - Wikipedia, the free encyclopedia

William Priebe · Aug 7, 2011

RE; "Not buying the argument of Pontifex Maximus having religous connotation till after Constintine."

constantine pontifex maximus - Google Search

***

William Priebe · Aug 7, 2011

(All dates in context of the Hebrew and Julian calendars)

- Jesus was born in the summer when Sheperds were grazing their sheep i.e LUK 2:8. It was then that the 3 wise men followed the bright burning star i.e. MTH 2:2, 7, 9. That visual phenomena compounded togeather by an indepth conjunction of Venus and Jupiter’s planetary paths in a binary alignment emanating a bright ray of light around the night earthly skies of June 17th, 2 BC.

- Jesus’ ministry likely begins in the summer of AD 29 where St. Luke 3:1 (KJV) reads,
“Now in the fifteenth year of the reign of Tiberius Caesar…” has been attributed from Tiberius’ independent succession on August 19th AD 14.

- The five consecutive Passovers (Pesach) in the New Testament Gospels portraying Jesus’ 4 years plus ministry were;
(1) St. John 2:13, 23 explicitly in AD 30.
(2) St. Luke 6:1, connected inadvertently in AD 31.
(3) St. John 5:1, implicitly in AD 32.
(4) St. John 6:4, explicitly in AD 33.
(5) St. John 12:1, explicitly in AD 34 being the Hebrew 3794 year.

- Jesus and the disciples arrive in Bethany (old location) on Friday Nisan 8th, April 16 AD 34 being ‘six days before the Passover’ on Thursday Nisan 14th. i.e John 12:1.

- Jesus makes a triumphant entry in to Jerusalem on a colt on the Saturday Sabbath of Nisan 9th, April 17th AD 34. i.e. JHN 12:13-15.

- The cursing of the non bearing fig tree occurred when figs were in season with the upsetting of the money changers on the day of the lamb procurement being Sunday Nisan 10th, April 18th in AD 34. i.e. EX 12:3; MRK 11:12-15.

- The Passover full moon came after an embolism of Adar II (intercalary month) on Thursday of April 22nd in AD 34.
http://www.timeanddate.com/calendar/?year=34&country=34
(See bottom legend for moon phases)
There Jesus and the disciples met for a casual anticapatory Passover gathering starting on the late Nisan 14th afternoon with a foot washing cleansing ritual ‘before the feast’ at sundown. i.e. John 13:1.

- Jesus and the disciples partake of a genuine Passover seder on the First day of unleavened bread as a high Sabbath (commemorating Israel’s departure from Egypt) on the nightly beginning of ‘Good Friday’ YOM TOV being Nisan 15th, April 23rd, AD 34. i.e. MTH 26:17, MRK 14:12-18, LUK 22:7.

- The temple priests present the first fruits offering after the Friday high sabbath on the second day of the feast being the weekly sabbath of Saturday Nisan 16th, April 24th AD 34. i.e. LEV 23:11.

- Jesus and the disciples partake of the last supper on the nightly beginning of Sunday Nisan 17th, April 25th, AD 34 as mentioned as the third night (of the Passover Feast) in the ‘Didascalia Apostolorum’ or on the nightly beginning of Tuesday Nisan 19th, April 27th, AD 34 mentioned as the fifth night (of the Passover Feast) in the ‘Apostolic Constitutions of the Holy Fathers’, and He was later incarcerated to Annas and Caiaphas in the Gospels.

- 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).”

- Jesus may have stood trial in a non-publicized daytime hearing on Tuesday as the fifth day of Nisan 19th, and was sentenced to death on the sixth day of Wednesday Nisan 20th, all occurring within the secularized days of the Passover feast. e.g. Tractrate Sanhedrin (4:1 Danby), The Apostolic Constitutions of the Holy Fathers, and The Didascalia Apostolorum.

- 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.”

- Jesus was scorned and ridiculed by guards before an 8 – 9 a.m. crucifixion as shown in Mark 15: 17-25.

- The crucifixion occurred on the preparation day of Wednesday Nisan 20th, April 28 AD 34 immediately prior to the great (high) Passover Sabbath of Nisan 21rst being the last day of the feast of unleavened bread. There, Jesus’ body is covered over with a 1 piece garment and placed in a tomb for a quick rash burial. i.e. JHN 19:31, MRK 14:51, LUK 23:53.

- Jesus would have been almost thirtyfive years of age at the time of the crucifixion in AD 34 from a likely beginning of His ministry in the summer of AD 29 where Luke 3:23 reads;
“And Jesus himself began to be about thirty years of age…” (KJV). Thus an approximate age from a time supposing He was born in the summer of the 2 BCE year.

– The prophecy of Daniel was fulfilled when the Messiah was cut off on the crucifixion day in the 69nth (AD 33/34) Sabbatical release year ‘after’ an edict was granted from the Persian King Artaxerxes 1 to Nehemiah with permission to restore the second temple of Jerusalem in 445 BC.
i.e. Daniel 9:25, 26, 27; LEV 25:4-7; Matthew 27:50.

- The final Seventh day of unleavened bread as a high Sabbath (commemorating Israel’s deliverance from Egypt) in the feast occurred on Thursday of Nisan 21st, April 29th AD 34. i.e. Ex 12:16.

- Pilgrims return home on Friday of Nisan 22nd, April 30th AD 34 after ‘the last day of unleavened bread’ while the disciples were distraught in bereavement. i.e. The Gospel of Peter-Verse 12.

- The home preparations of spices by the women and a meticulous customary burial of Jesus’ body by Joseph occurred (under guarded watch) on the secular day of Friday Nisan 22nd, April 30th AD 34 after the high sabbath and before the weekly sabbath. i.e. MRK 16:1 ; LUK 23:56 ; JHN 19:40 e.g. The Gospel of Nicodemus. The strips of linen and headdress are re-discovered on the resurrection day by Peter in JHN 20:5.

– The resurrection of our Lord Savoir occurred on ‘one of sabbaths’ from ‘μίαν σαββάτων’as ‘mian sabbatwn’ or ‘μιᾷ τῶν σαββάτων’ as ‘mia twn sabbatwn’ being Saturday Nisan 23rd, May 1st, AD 34. i.e. MTH 28:1, MRK 16:1, LUK 24:1, JHN 20:1, Greek Texts.

- ‘The sign of Jonah’ was fulfilled literally when the empty tomb was discovered ’3 days & 3 nights’ (72 hrs.) from Jesus' body placed earlier in the tomb on the crucifixion day. i.e. MATTHEW 12:39/40, Apostolorum Didascalia, The Apostolic Constituitions, and “After three days I will rise again.” i.e. MTH 27:63, MRK 8:31.

- Thus an evening resurrection (The Gospel of Nicodemus) occurred on (the second) ‘one of sabbaths’ (a Greek partitive genitive case function) being Saturday Nisan 23rd occurring within an integral group or week of 7 weekly sabbaths being; Saturday Nisan 16th as April 24th AD 34, Saturday Nisan 23rd as May 1st AD 34, Saturday Nisan 30th as May 8th AD 34, Saturday Iyar 7th as May 15th AD 34, Saturday Iyar 14th as May 22nd AD 34, Saturday Iyar 21rst as May 29nth AD 34, and Saturday Iyar 28th as June 5th AD 34 from the Passover First Fruits (Saturday Nisan 16th) between the First day of unleavened bread (Friday Nisan 15th high sabbath) and the day of Pentecost (Saturday Sivan 6th). i.e. LEV 23:11,15, 16.

- The resurrection day on Saturday May 1st would have been the second Saturday from the second full moon after the Vernal Equinox (March 22nd) in AD 34 being the Hebrew 3794 year since creation.

- The resurrected Jesus reveals himself on ‘one of sabbaths’ to His disciples and eight days later (on one of the sabbaths) along with Thomas being on the Sabbath Saturday of Nisan 30th, May 8th, AD 34. i.e. JHN 20:19, 26.
- The day of ascension occurred on Wednesday of Sivan 3rd, June 9th AD 34 being 40 days from the resurrection day. i.e. ACTS 1:3-5.

- The day of Pentecost (Shabuoth – Shavuoth) being the infilling of the Holy Spirit arrived on the Saturday Sabbath of Sivan 6th, June 12th AD 34 being 50 days from the first fruits offering, 43 days from the crucifixion day, and only 3 days (in a few days, NIV) after the day of ascension. i.e. ACTS 2:1; LEV 23:16, DEUT 16:9, 10 ; The Gospel of Nicodemus.

- The Lord’s day and the Holy Spirit’s day of Pentecost occurred on the AD 34 / 3794 year since creation in relevance of the hallowed ‘Sabbath’ in the sacred 7th cycle.

- The Lord’s day on the Sabbath (along with the Holy Spirits’ Baptism on the Sabbath Day of Pentecost) was officially abrogated by Constantine the Great in the AD fourth century under his unhidden public agenda in favour of date fixing
Easter on ‘the first day of the week’ as a tribute…
To the unconquerable/invincible Sun withstanding the test of time in the applied commemoration of Sunday worship by mainstream Christianity for nearly 1700 years.

***

Deut 5:29 · Aug 7, 2011

William Priebe said:
(All dates in context of the Hebrew and Julian calendars)

- Jesus was born in the summer when Sheperds were grazing their sheep i.e LUK 2:8. It was then that the 3 wise men followed the bright burning star i.e. MTH 2:2, 7, 9. That visual phenomena compounded togeather by an indepth conjunction of Venus and Jupiter’s planetary paths in a binary alignment emanating a bright ray of light around the night earthly skies of June 17th, 2 BC.

- Jesus’ ministry likely begins in the summer of AD 29 where St. Luke 3:1 (KJV) reads,
“Now in the fifteenth year of the reign of Tiberius Caesar…” has been attributed from Tiberius’ independent succession on August 19th AD 14.

- The five consecutive Passovers (Pesach) in the New Testament Gospels portraying Jesus’ 4 years plus ministry were;
(1) St. John 2:13, 23 explicitly in AD 30.
(2) St. Luke 6:1, connected inadvertently in AD 31.
(3) St. John 5:1, implicitly in AD 32.
(4) St. John 6:4, explicitly in AD 33.
(5) St. John 12:1, explicitly in AD 34 being the Hebrew 3794 year.

- Jesus and the disciples arrive in Bethany (old location) on Friday Nisan 8th, April 16 AD 34 being ‘six days before the Passover’ on Thursday Nisan 14th. i.e John 12:1.

- Jesus makes a triumphant entry in to Jerusalem on a colt on the Saturday Sabbath of Nisan 9th, April 17th AD 34. i.e. JHN 12:13-15.

- The cursing of the non bearing fig tree occurred when figs were in season with the upsetting of the money changers on the day of the lamb procurement being Sunday Nisan 10th, April 18th in AD 34. i.e. EX 12:3; MRK 11:12-15.

- The Passover full moon came after an embolism of Adar II (intercalary month) on Thursday of April 22nd in AD 34.
http://www.timeanddate.com/calendar/?year=34&country=34
(See bottom legend for moon phases)
There Jesus and the disciples met for a casual anticapatory Passover gathering starting on the late Nisan 14th afternoon with a foot washing cleansing ritual ‘before the feast’ at sundown. i.e. John 13:1.

- Jesus and the disciples partake of a genuine Passover seder on the First day of unleavened bread as a high Sabbath (commemorating Israel’s departure from Egypt) on the nightly beginning of ‘Good Friday’ YOM TOV being Nisan 15th, April 23rd, AD 34. i.e. MTH 26:17, MRK 14:12-18, LUK 22:7.

- The temple priests present the first fruits offering after the Friday high sabbath on the second day of the feast being the weekly sabbath of Saturday Nisan 16th, April 24th AD 34. i.e. LEV 23:11.

- Jesus and the disciples partake of the last supper on the nightly beginning of Sunday Nisan 17th, April 25th, AD 34 as mentioned as the third night (of the Passover Feast) in the ‘Didascalia Apostolorum’ or on the nightly beginning of Tuesday Nisan 19th, April 27th, AD 34 mentioned as the fifth night (of the Passover Feast) in the ‘Apostolic Constitutions of the Holy Fathers’, and He was later incarcerated to Annas and Caiaphas in the Gospels.

- 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).”

- Jesus may have stood trial in a non-publicized daytime hearing on Tuesday as the fifth day of Nisan 19th, and was sentenced to death on the sixth day of Wednesday Nisan 20th, all occurring within the secularized days of the Passover feast. e.g. Tractrate Sanhedrin (4:1 Danby), The Apostolic Constitutions of the Holy Fathers, and The Didascalia Apostolorum.

- 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.”

- Jesus was scorned and ridiculed by guards before an 8 – 9 a.m. crucifixion as shown in Mark 15: 17-25.

- The crucifixion occurred on the preparation day of Wednesday Nisan 20th, April 28 AD 34 immediately prior to the great (high) Passover Sabbath of Nisan 21rst being the last day of the feast of unleavened bread. There, Jesus’ body is covered over with a 1 piece garment and placed in a tomb for a quick rash burial. i.e. JHN 19:31, MRK 14:51, LUK 23:53.

- Jesus would have been almost thirtyfive years of age at the time of the crucifixion in AD 34 from a likely beginning of His ministry in the summer of AD 29 where Luke 3:23 reads;
“And Jesus himself began to be about thirty years of age…” (KJV). Thus an approximate age from a time supposing He was born in the summer of the 2 BCE year.

– The prophecy of Daniel was fulfilled when the Messiah was cut off on the crucifixion day in the 69nth (AD 33/34) Sabbatical release year ‘after’ an edict was granted from the Persian King Artaxerxes 1 to Nehemiah with permission to restore the second temple of Jerusalem in 445 BC.
i.e. Daniel 9:25, 26, 27; LEV 25:4-7; Matthew 27:50.

- The final Seventh day of unleavened bread as a high Sabbath (commemorating Israel’s deliverance from Egypt) in the feast occurred on Thursday of Nisan 21st, April 29th AD 34. i.e. Ex 12:16.

- Pilgrims return home on Friday of Nisan 22nd, April 30th AD 34 after ‘the last day of unleavened bread’ while the disciples were distraught in bereavement. i.e. The Gospel of Peter-Verse 12.

- The home preparations of spices by the women and a meticulous customary burial of Jesus’ body by Joseph occurred (under guarded watch) on the secular day of Friday Nisan 22nd, April 30th AD 34 after the high sabbath and before the weekly sabbath. i.e. MRK 16:1 ; LUK 23:56 ; JHN 19:40 e.g. The Gospel of Nicodemus. The strips of linen and headdress are re-discovered on the resurrection day by Peter in JHN 20:5.

– The resurrection of our Lord Savoir occurred on ‘one of sabbaths’ from ‘μίαν σαββάτων’as ‘mian sabbatwn’ or ‘μιᾷ τῶν σαββάτων’ as ‘mia twn sabbatwn’ being Saturday Nisan 23rd, May 1st, AD 34. i.e. MTH 28:1, MRK 16:1, LUK 24:1, JHN 20:1, Greek Texts.

- ‘The sign of Jonah’ was fulfilled literally when the empty tomb was discovered ’3 days & 3 nights’ (72 hrs.) from Jesus' body placed earlier in the tomb on the crucifixion day. i.e. MATTHEW 12:39/40, Apostolorum Didascalia, The Apostolic Constituitions, and “After three days I will rise again.” i.e. MTH 27:63, MRK 8:31.

- Thus an evening resurrection (The Gospel of Nicodemus) occurred on (the second) ‘one of sabbaths’ (a Greek partitive genitive case function) being Saturday Nisan 23rd occurring within an integral group or week of 7 weekly sabbaths being; Saturday Nisan 16th as April 24th AD 34, Saturday Nisan 23rd as May 1st AD 34, Saturday Nisan 30th as May 8th AD 34, Saturday Iyar 7th as May 15th AD 34, Saturday Iyar 14th as May 22nd AD 34, Saturday Iyar 21rst as May 29nth AD 34, and Saturday Iyar 28th as June 5th AD 34 from the Passover First Fruits (Saturday Nisan 16th) between the First day of unleavened bread (Friday Nisan 15th high sabbath) and the day of Pentecost (Saturday Sivan 6th). i.e. LEV 23:11,15, 16.

- The resurrection day on Saturday May 1st would have been the second Saturday from the second full moon after the Vernal Equinox (March 22nd) in AD 34 being the Hebrew 3794 year since creation.

- The resurrected Jesus reveals himself on ‘one of sabbaths’ to His disciples and eight days later (on one of the sabbaths) along with Thomas being on the Sabbath Saturday of Nisan 30th, May 8th, AD 34. i.e. JHN 20:19, 26.
- The day of ascension occurred on Wednesday of Sivan 3rd, June 9th AD 34 being 40 days from the resurrection day. i.e. ACTS 1:3-5.

- The day of Pentecost (Shabuoth – Shavuoth) being the infilling of the Holy Spirit arrived on the Saturday Sabbath of Sivan 6th, June 12th AD 34 being 50 days from the first fruits offering, 43 days from the crucifixion day, and only 3 days (in a few days, NIV) after the day of ascension. i.e. ACTS 2:1; LEV 23:16, DEUT 16:9, 10 ; The Gospel of Nicodemus.

- The Lord’s day and the Holy Spirit’s day of Pentecost occurred on the AD 34 / 3794 year since creation in relevance of the hallowed ‘Sabbath’ in the sacred 7th cycle.

- The Lord’s day on the Sabbath (along with the Holy Spirits’ Baptism on the Sabbath Day of Pentecost) was officially abrogated by Constantine the Great in the AD fourth century under his unhidden public agenda in favour of date fixing
Easter on ‘the first day of the week’ as a tribute…
To the unconquerable/invincible Sun withstanding the test of time in the applied commemoration of Sunday worship by mainstream Christianity for nearly 1700 years.***

Wow what a mess filled with misconceptions, again I say "what a mess."
You certainly have a nack for making the simple complex.

The Lord's Day

Truth Seeker

from scratch

Guest

Truth Seeker

Truth Seeker

On and on

On and on

Truth Seeker

Truth Seeker

On and on

Truth Seeker

Truth Seeker

from scratch

Guest

from scratch

Guest

from scratch

Guest

from scratch

Guest

Truth Seeker

On and on

Truth Seeker

Truth Seeker

Well-Known Member

Similar threads