Nothing you have quoted here shows that 1/7 ULB are a Sabbath. Nothing! If God had inten ded for 1/7 ULB to be called/treated as a Sabbath He would have done so. 1/7 ULB are NEVER called a Sabbath in either testament.
Sure it does. It seems you do not believe what was shared with you from the scriptures earlier and from your own OP source though. Anyhow you are free to believe as you wish. This is not a big deal for me here so what you believe here does not really matter much for me as I do not believe in the Wednesday Crucifixion which is who your audience is for this OP. So I do not have much interest here so I am trying to be unbiased and just considering your OP and linked website and the scriptures which I believe do not support your view.
You evidently did not read/understand your own quote. The plural "Sabbaton" also means "week." "by extension, a se'nnight, i.e. the interval between two Sabbaths; likewise the plural in all the above applications."
No NOT helpful. One can find a pet Bible version which will support almost any heretical view. If I want the correct interpretation of the Greek NT I refer to the EOB, Eastern Orthodox Bible.
Greek has been the language of the Eastern Greek Orthodox church for 2000+ years. Who better than the faculty of native Greek speaking scholars who translated the EOB know the correct meaning of Greek words in the NT.
EOB Mark 16:1 When the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome, bought spices in order to come and anoint him. 2 Very early on the first day of the week, they arrived at the tomb when the sun had risen.
Cleenewerck, L. (Ed.). (2011). The Eastern/Greek Orthodox Bible: New Testament (Mk 16:1–4). Laurent A. Cleenewerck.
You seem not to know the "parasceue" which means "preparation" at the time of Jesus to the resent day was and is the name of the day we call Friday.
Sorry you are wrong here. I have never seen a perfect bible version to be honest. Most are generally good but all have mistakes in them. I am simply pointing out that there is nothing you have provided here in your OP that proves your view that in the Greek which is what we are discussing when it comes to Jesus death in the Passover/Feast of unleavened bread annual Festival that the days of holy convocation are not applied in the Greek as sabbaths. You have already been shown the Hebrew and Greek applications to "Sabbaton" σάββατον. You have already been shown that the Greek application is to sabbath plural (Genetive neauter plural) in the original Greek from
Matthew 28:1;
Mark 16:1;
John 20:1
e.g...
Berean Literal Bible
And after
the Sabbaths, it being dawn toward
the first
day of
the week, Mary Magdalene and the other Mary came to see the tomb.
Godbey New Testament
And late on the Sabbath-day, on the dawn toward the first of the
Sabbaths, Mary Magdalene and the other Mary came to see the sepulcher.
International Standard Version
After the
Sabbaths, around dawn on the first day of the week, Mary Magdalene and the other Mary went to take a look at the burial site.
Literal Standard Version
Now after [the]
Sabbaths, it being dawn, toward the first [day] of the weeks, Mary the Magdalene came, and the other Mary, to see the grave.
Smith's Literal Translation
And after the
sabbaths, in the shining forth to one of the
sabbaths, came Mary Magdalene and the other Mary to behold the tomb.
Worrell New Testament
Now, in the end of
sabbaths at the dawning toward the first
day of
sabbaths, came Mary Magdelene and the other Mary to see the sepulchre.
Young's Literal Translation
And on the eve of the
sabbaths, at the dawn, toward the first of the sabbaths, came Mary the Magdalene, and the other Mary, to see the sepulchre,
..............
You also run into other problems in the Greek and how the Hebrews understood the Feast days of holy convocation where no work is to be done with other scriptures already pointed out like...
John 19:31 [31], The Jews therefore, because it was the preparation, that the bodies should not remain on the cross on the sabbath day,
for that sabbath day was an high day, sought Pilate that their legs might be broken, and that they might be taken away.
What is a
high Sabbath?
You may also want to consider historical usage in your study...
(1) Chrysostom, Hom. 40 in Matth.: ὅταν διπλῆ ἡ ἀργία ᾖ καὶ τοῦ σαββάτου τοῦ κυρίου καὶ ἑτέρας ἑορτῆς διαδεχομένης, so that thus is understood a feast-day immediately following the Sabbath. Comp. Epiphanius, Haer. 30, 31. So also Beza, Paulus, and Olshausen. (2) Theophylact understands a Sabbath, the day before which (παρασκευή) had been a feast-day. [97] (3) Isidore of Pelusium, Ep. iii. 110 (comp. Euthymius Zigabenus, Calvin, Surenhusius, Wolf), thinks that the πρώτη τῶν ἀζύμων is meant, and was called ΔΕΥΤΕΡΟΠΡΏΤΗ: ἘΠΕΙΔῊ ΔΕΎΤΕΡΟΝ ΜῈΝ ἮΝ ΤΟῦ ΠΆΣΧΑ, ΠΡῶΤΟΝ ΔῈ ΤῶΝ ἈΖΎΜΩΝ· ἙΣΠΈΡΑς ΓᾺΡ ΘΎΟΝΤΕς ΤῸ ΠΆΣΧΑ Τῇ ἙΞῆς ΤῊΝ ΤῶΝ ἈΖΎΜΩΝ ἘΠΑΝΗΓΎΡΙΖΟΝ ἙΟΡΤῊΝ, ἫΝ ΚΑῚ ΔΕΥΤΕΡΌΠΡΩΤΟΝ ἘΚΆΛΟΥΝ,—that every festival was called a Sabbath.
Comp. Saalschütz: “the second day of the first feast (Passover).” (4) Most prevalent has become the view of Scaliger (Emend. tempor. VI. p. 557) and Petavius, that it is the first Sabbath after the second day of the Passover.[98] Comp. already Epiphanius, Haer. xxx. 31.
From the second Easter day (on which the first ripe ears of corn were offered on the altar,
Leviticus 23:10 ff.; Lightfoot, p. 340) were numbered seven Sabbaths down to Pentecost,
Leviticus 23:15. Comp. also Winer, Realwörterb. II. p. 348 ff.; Ewald, Jahrb. I. p. 72, and Gesch. Chr. p. 304. (5) According to the same reckoning, distinguishing the three first Sabbaths of the season between Easter and Pentecost from the rest, Redslob in the Intell. Bl. der allgem. Lit. Zeit., Dec. 1847, p. 570 f., says that it was the second Sabbath after the second Easter day, δευτερόπρωτος being equivalent to ΔΕΎΤΕΤΟς ΤῶΝ ΠΡΏΤΩΝ, therefore about fourteen days after Easter. Comp. Ewald, Jahrb. XI. p. 254: that it was the second of the two first Sabbaths of the Passover month. (6) Von Til and Wetstein: that it was the first Sabbath of the second month (Igar). So also Storr and others. (7) Credner, Beitr. I. p. 357, concludes that according to the κήρυγμα τοῦ Πέτρου (in Clem. Strom. vi. 5, p. 760, Pott) the Sabbath at the full moon was called πρῶτον (a mistaken explanation of the words, see Wieseler, p. 232 f.), and hence that a Sabbath at the new moon was to be understood. (8) Hitzig, Ostern und Pfingst. p. 19 ff. (agreeing with Theophylact as to the idea conveyed by the word), conceives that it was the fifteenth Nisan, which, according to
Leviticus 23:11, had been called a Sabbath, and was named δευτερόπρ., because (but see, on the other hand, Wieseler, p. 353 ff.) the fourteenth Nisan always fell on a Saturday. (9) Wieseler, l.c. p. 231 ff.,[99] thinks that it was the second-first Sabbath of the year in a cycle of seven years, i.e. the first Sabbath of the second year in a week of years.
Already L. Capellus, Rhenferd, and Lampe (ad Joh. II. p. 5) understood it to be the first month in the year (Nisan), but explained the name from the fact that the year had two first Sabbaths, namely, in Tisri, when the civil year began, and in Nisan, when the ecclesiastical year began. (10) Ebrard, p. 414 f., following Krafft (Chron. und Harm. d. vier Evang. p. 18 f.), regards it as the weekly Sabbath that occurs between the first and last Easter days (feast-Sabbaths). For yet other interpretations (Grotius and Valckenaer: that the Sabbath before Easter was called the first great one πρωτὸπρωτον, the Sabbath before Pentecost the second great one δευτερόπρωτον, the Sabbath before the feast of Tabernacles ΤΡΙΤΌΠΡΩΤΟΝ[100]), see in Calovius, Bibl. Ill., and Lübkert, l.c. (
Meyer)
................
Then also in the Greek you may want to also consider Luke 6:1 (this was a different year not a High Sabbath)...
Luke 6:1 [1], And it came to pass
on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.
Jamieson-Fausset-Brown Bible Commentary
Luke 6:1
The second sabbath after the first. The Jews had several sabbaths; besides the seventh day sabbath, which was weekly, all their festival days were called sabbaths. On the fourteenth day of the first month, at evening, began the passover; on the fifteenth day began their feast of unleavened bread, which held seven days, every one of which was called a sabbath; but the first day and the seventh day were to be days of holy convocation, in which no work was to be done that was servile,
Leviticus 23:7. Then they had their feast of first fruits. Fifty days after that they had their feast of pentecost. Some understand by the second sabbath after the first, the seventh day of the feast of unleavened bread. Others, their second great festival. It is very hard to resolve, and not material for us to know. For the history itself: See Poole on "
Matthew 12:1", and following verses to
Matthew 12:8.
..........
Anyhow summary is that you have provided nothing in your OP that says that the annual Feast days specifically Passover/Feast of unleavened bread (Holy days of convocation where no work is allowed 1/7) were not considered sabbaths (sabbaton) in the Greek resulting in a
High Sabbath discussed in John 19:31 that year that Jesus died.
The Passover and the Feast of Unleavened Bread BTW are prophetic Feasts pointing to Jesus as our true Passover and unleavened bread representing the truth of Gods' Word.
So I will leave you with this...
1 Corinthians 5:6-8 [6], Your glorying is not good. Know you not that a little leaven leavens the whole lump? [7],
Purge out therefore the old leaven, that you may be a new lump, as you are unleavened. For even Christ our Passover is sacrificed for us:[8],
Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.
I am sorry we will agree to disagree here.
Thanks for the discussion though
