Did Yahshua Rise on the 7th Day Shabbat...

[Humble Penny]

There are only 7 Days of the Week one may begin their calendar year on:

Sunday Start

• 1st Month of Abib
• 01 02 03 04 05 06 07
• 01 02 03 04 05 06 07
• 08 09 10 11 12 13 14
• 15 16 17 18 19 20 21
• 22 23 24 25 26 27 28
• 29 30_______________

Monday Start

• 1st Month of Abib
• 01 02 03 04 05 06 07
• ___01 02 03 04 05 06
• 07 08 09 10 11 12 13
• 14 15 16 17 18 19 20
• 21 22 23 24 25 26 27
• 28 29 30____________

Tuesday Start

• 1st Month of Abib
• 01 02 03 04 05 06 07
• ______01 02 03 04 05
• 06 07 08 09 10 11 12
• 13 14 15 16 17 18 19
• 20 21 22 23 24 25 26
• 27 28 29 30_________

Wednesday Start

• 1st Month of Abib
• 01 02 03 04 05 06 07
• _________01 02 03 04
• 05 06 07 08 09 10 11
• 12 13 14 15 16 17 18
• 19 20 21 22 23 24 25
• 26 27 28 29 30______

Thursday Start

• 1st Month of Abib
• 01 02 03 04 05 06 07
• ____________01 02 03
• 04 05 06 07 08 09 10
• 11 12 13 14 15 16 17
• 18 19 20 21 22 23 24
• 25 26 27 28 29 30___

Friday Start

• 1st Month of Abib
• 01 02 03 04 05 06 07
• _______________01 02
• 03 04 05 06 07 08 09
• 10 11 12 13 14 15 16
• 17 18 19 20 21 22 23
• 24 25 26 27 28 29 30

Saturday Start

• 1st Month of Abib
• 01 02 03 04 05 06 07
• __________________01
• 02 03 04 05 06 07 08
• 09 10 11 12 13 14 15
• 16 17 18 19 20 21 22
• 23 24 25 26 27 28 29
• 30__________________

Of all these options we have three questions we must ask ourselves:

1. Which option begins the equinox on Day 3 (e.g. Tuesday) as we read in Genesis 1:9-13?
2. Which options begins the calendar year on Day 4 (e.g. Wednesday) as we read in Genesis 1:14-19?
3. How did the Qumran Community understand Genesis 1:14-19 when they chose their start date for the beginning of the year (see Dead Sea Scrolls Mishmarot A (4Q330))?

The answers to these three key questions will determine the rest of the way we read the events in the Gospels concerning the Passion of Yeshua.

But to be extra sure there's no room for doubt and I'm not simply favoring a particular calendar system let's throw in the Ancient Romans 8 Day Week and Napoléon Bonaparte's 10 Day Week which he introduced shortly after the French Revolution (and ended in utter failure...leading him to revert back to the 7 Day Week):

As you can all see the bolded numbers in red correspond to the 8th Days of the Week on the secular calendars and would fall on the 1st Day of the Week of YHWH's Calendar; similarly the bolded numbers in blue correspond to the 9th and 10th Days of Napoléon's calendar which fall on the 2nd and 3rd Days of the Week on YHWH's calendar. So then it is YHWH's Holy 7 Day Solar Week which keeps all other calendars in check and in order....not the other way around.

 

[daq]

View attachment 311523

Exodion ~ "a release" (LXX-Septuagint)

Regarding the seventh day of Matzot, the Atzeret-Exodion, it is a great feast of the seven yamim on the sacred calendar day, (and king David saw this in the Torah, and wrote about it in the Psalms).

These two verses are companion statements:

Deuteronomy 16:8 KJV
8 Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly [עצרת, atzeret] to the LORD thy God: thou shalt do no work therein.

Deuteronomy 16:8 LXX (Brenton Translation)
8 Six days shalt thou eat unleavened bread, and on the seventh day is a holiday, [εξοδιον, a release] a feast to the Lord thy God: thou shalt not do in it any work, save what must be done by any one.

Exodus 13:6-7 KJV
6 Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.
7 Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.

Exodus 13:6-7 LXX (Brenton Translation)
6 Six days ye shall eat unleavened bread, and on the seventh day is a feast to the Lord.
7 Seven days shall ye eat unleavened bread; nothing leavened shall be seen with thee, neither shalt thou have leaven in all thy borders.

Six yamim you shall eat matzot, and in the seventh yom [is] a feast unto YHWH: matzot shall be eaten the seven yamim, nothing fermented (hametz) shall be seen with you, neither shall leaven (seor) be seen with you in all your boundary (quarters).

So it is not that the seventh day of Hag Matzot is not a full day of matzot, for surely it is, but the seven yamim in the sacred calendar day therein are being specified and highlighted for something extremely important and special.

Moreover we see that, in Deuteronomy 16, the whole feast is being called the Pesach or Passover, for the sacrifices mentioned in the second verse speak of both the flock and the herd. Where is there a sacrifice from the herd in the fourteenth?

Deuteronomy 16:2 KJV
2 Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there.

He calls the whole feast the Pesach: for there is no sacrifice of the herd until the fifteenth, the first day of Hag Matzot. In the seventh day of Hag Matzot there is a great feast of the seven yamim, on the sacred calendar day, and it also is called the Pesach or Passover.

 

[daq]

It does in Matthew 27:63

(CLV) Mt 27:63
saying, "Lord, we are reminded that that deceiver said while still living, 'After (μετα) three days shall I be roused.'

The definition of meta is generally with, within, amid, (or in old English, amidst), and there are times where it can be understood as with the end, (at the end), of something. There are very few places where one is actually forced to read it as after.

This is a translation issue: it doesn't mean after. So wherever we see after in the text, and the word is meta, it is more correct to understand it as at the end of whatever the subject may be, in this case three days. But even that may not be correct because it surely was not at the end of three days and certainly not after three days, which creates a contradiction with other statements.

This statement is better understood to say within three days while meaning, at the same time, the third day and not one of the first two days of the three. It's essentially saying the same as the other passages, in the third day, but third isn't used here, and rather three, with meta. After three days would, by default, literally mean in the fourth day.

Moreover, in the context of the passage, they do not ask for the tomb to be secured for four days but until the third day. If indeed they meant after three days then they would have asked that the tomb be secured for four days, not three.

Matthew 27:64 KJV
64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.

 

[HARK!]

The definition of meta is generally with, within, amid, (or in old English, amidst), and there are times where it can be understood as with the end, (at the end), of something. There are very few places where one is actually forced to read it as after.

This is a translation issue: it doesn't mean after. So wherever we see after in the text, and the word is meta, it is more correct to understand it as at the end of whatever the subject may be, in this case three days. But even that may not be correct because it surely was not at the end of three days and certainly not after three days, which creates a contradiction with other statements.

This statement is better understood to say within three days while meaning, at the same time, the third day and not one of the first two days of the three. It's essentially saying the same as the other passages, in the third day, but third isn't used here, and rather three, with meta. After three days would, by default, literally mean in the fourth day.

Moreover, in the context of the passage, they do not ask for the tomb to be secured for four days but until the third day. If indeed they meant after three days then they would have asked that the tomb be secured for four days, not three.

Matthew 27:64 KJV
64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.

In the CLV it is more often rendered as "with." However here is a small sampling of where it is rendered as "after." I see consistency in this translation as to when they render it as "after."

Conclusive? No; but that works both ways.

(CLV) Mt 1:11
now Josiah begets Jeconiah and his brothers at the Babylonian exile.

(CLV) Mt 1:12
Now after (μετα) the Babylonian exile Jeconiah begets Shalthiel; now Shalthiel begets Zerubbabel;


(CLV) Mt 17:1
And after (μετα) six days Jesus is taking aside Peter and James and John, his brother, and is bringing them up into a high mountain, privately,

(CLV) Mt 24:29
"Now immediately after (μετα) the affliction of those days the sun shall be |darkened and the moon shall not be giving her beams, and the stars shall be falling from heaven, and the powers of the heavens shall be shaken.

(CLV) Mt 25:19
"Now, after (μετα)much time, the lord of those slaves is coming~ and settling accounts with them.

(CLV) Mt 26:2
"You are aware that after (μετα) two days the Passover is coming, and the Son of Mankind is being given up to be crucified."

(CLV) Mt 26:32
Now after (μετα) My rousing I shall be preceding you into Galilee."

(CLV) Mt 26:73
Now, after (μετα) a little, those standing there, approaching, said to Peter, "Truly you also are of them, for your speech also is making you evident."

 

[Ligurian]

Did Yahshua Rise on the 7th Day Shabbat...

...or could it have been another day of rest?

(CLV) Mk 16:9
Now, rising in the morning in the first (πρωτη) sabbath (σαββατου), He appeared first to Mary Magdalene, from whom He had cast out seven demons.

This thread serves as a study. Please support your assertions or rebuttals with verifiable references.

There were two Sabbaths because of Passover. I came to this conclusion years ago, before finding someone had already made a booklet.

"Turn to Matthew 28:1. In the common versions it says, "In the end of the Sabbath," or more correctly, "after the Sabbath." Notice that both of these renderings use the singular—Sabbath. But in the original Greek the word is in the plural. Fenton renders it correctly by saying, "After the SABBATHS," although the remaining part of the verse he has not translated quite correctly. In a footnote to this text, he says, "The Greek original is in the plural, 'Sabbaths.'"
https://www.cgg.org/index.cfm/library/booklet/id/463/resurrection-not-sunday.htm

 

[Filippus]

There were two Sabbaths because of Passover. I came to this conclusion years ago, before finding someone had already made a booklet.

"Turn to Matthew 28:1. In the common versions it says, "In the end of the Sabbath," or more correctly, "after the Sabbath." Notice that both of these renderings use the singular—Sabbath. But in the original Greek the word is in the plural. Fenton renders it correctly by saying, "After the SABBATHS," although the remaining part of the verse he has not translated quite correctly. In a footnote to this text, he says, "The Greek original is in the plural, 'Sabbaths.'"
https://www.cgg.org/index.cfm/library/booklet/id/463/resurrection-not-sunday.htm

From the link you shared they proposed a Wednesday crucifixion. For a Wednesday crucifixion to be considered three Sabbaths are required, Thursday, Friday and Saturday.

We know that there is only two annual Sabbaths the 15th and 21st of the first month. Together with the weekly Sabbath only allows two, or the SABBATHS.

Therefore leaving the Friday as a normal day in which the woman would have returned to finish the burial. Yet the woman only returned the first opportune moment which was after the weekly Sabbath.

This is one of the reasons a Wednesday Crucifixion fails.

In my view the Thursday Crucifixion explains Matt 12:40 exactly, allowing for the precise count starting with the day and ending with the night as specified by Matt 12:40. The third night falling on Saturday evening, also the first day of the week.

Now the reference "to dawn" confirms the timing to before sunrise Sunday morning.

Matt 28:1 Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb.

John 20:1 Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb.

Thus leaving no doubt in my mind that it was 4-6 am Sunday morning.

Shalom

 

[daq]

From the link you shared they proposed a Wednesday crucifixion. For a Wednesday crucifixion to be considered three Sabbaths are required, Thursday, Friday and Saturday.

We know that there is only two annual Sabbaths the 15th and 21st of the first month. Together with the weekly Sabbath only allows two, or the SABBATHS.

Therefore leaving the Friday as a normal day in which the woman would have returned to finish the burial. Yet the woman only returned the first opportune moment which was after the weekly Sabbath.

This is one of the reasons a Wednesday Crucifixion fails.

In my view the Thursday Crucifixion explains Matt 12:40 exactly, allowing for the precise count starting with the day and ending with the night as specified by Matt 12:40. The third night falling on Saturday evening, also the first day of the week.

Now the reference "to dawn" confirms the timing to before sunrise Sunday morning.

Matt 28:1 Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb.

John 20:1 Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb.

Thus leaving no doubt in my mind that it was 4-6 am Sunday morning.

Shalom

Matthew 28:1a
οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν

Epiphosko is like saying firstlight, in regards to dawning, whether it be day or night. The second portion of this statement, from the article form te, (τη), is telling us that the firstlight toward "mian sabbaton" was (already) come (ηλθεν).

So we have something like, "But late sabbaton, (plural), the firstlight to/for mian sabbaton having come"...

Just my opinion, but it seems likely that this is the firstlight of the night immediately following the Shabbat. It's probably intending the appearance of the first stars of the night, (which had just dawned), hence, epiphosko, firstlight, whether it be the morning dawn or the dawning of the next day at night by the firstlight of the first stars to appear.

 

[Filippus]

Just my opinion, but it seems likely that this is the firstlight of the night immediately following the Shabbat. It's probably intending the appearance of the first stars of the night, (which had just dawned), hence, epiphosko, firstlight, whether it be the morning dawn or the dawning of the next day at night by the firstlight of the first stars to appear.

So Saturday evening?

Shalom

 

[daq]

So Saturday evening?

Shalom

Immediately after the end of the Shabbat. However, imo, that would only apply to this account, (the accounts are not all the same event).

 

[daq]

So Saturday evening?

Shalom

Also, since I just posted the following somewhere else a little under an hour ago, I thought of this thread and decided to post it here because I believe it is the answer to the question in this thread title. The commentary isn't directed to anyone in this thread in particular but to whom I first posted it in the other thread, (which I will link below the post). However I include it here so as to include the reasoning behind what I offer.

------------------------------

Matthew 28:1 surely proves that the apostolic authors are viewing the day as ending at the close of the evening hours and the new day commencing with the dawning of the night. The night dawns, which can be confusing because people do not normally, (in the west), consider that the night time has a dawning, but it does, according to the Hebrew mindset and according to the scripture.

The dawning of the night is the dawning of a new day and was generally recognized by the first appearance of two or three stars, (see Nehemiah 4:22 in its context), and this was the sign that the night, and thus, the next day had dawned. That is what Matthew 28:1 is relating by the wording even though stars are not mentioned in the text.

Matthew 28:1 TS2009 W/Footnotes
1 But late in the sabbath,a as it was dawning into day one of the week,b Miryam from Maḡdala and the other Miryam came to see the tomb. Footnotes: aGk. Sabbaths. bGk. one of the sabbaths. See also Mar 16:2, Luk 24:1, Joh 20:1 and 1Co 16:2. See Explanatory Notes - First Day of the Week.

Matthew 28:1 YLT (Young's Literal Translation)
1 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,

Matthew 28:1 HRB2012
1 But after the Sabbaths, at the dawning into the first of the Sabbaths, Mariam of Magdalene and the other Mariam came to look upon the grave.

The dawning of the night immediately following the Shabbat is the dawning into the next day because the day begins with the night and ends with the evening time. There are two dawns, the night time dawning and the morning dawning, and this can be confusing, but the night time dawning is the new day when counting full 24-hour days.
Why did they disobey over Manna and not Quail?

------------------------------

Because of the above I believe the Meshiah arose at the firstlight dawning of the eighth day, that is, upon the appearance of two or three stars, the sign that the night had dawned, and therefore, the eighth day had dawned because the 24-hour day begins with the night. This same day, the eighth, is the morrow after the (weekly) Shabbat, and thus, the day of the wave offering of the omer-sheaf of the firstfruits.

 

[Yeshua HaDerekh]

Because of the above I believe the Meshiah arose at the firstlight dawning of the eighth day, that is, upon the appearance of two or three stars, the sign that the night had dawned, and therefore, the eighth day had dawned because the 24-hour day begins with the night. This same day, the eighth, is the morrow after the (weekly) Shabbat, and thus, the day of the wave offering of the omer-sheaf of the firstfruits.

1 Corinthians 15:20-22

Shabbat Shalom!

 

[FredVB]

I believe he was at rest through the seventh day, for Sabbath rest. The work of his resurrection then would have come after that, in the night, counting for the first day of the next week.