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Forget the Sabbath day, it's no longer Holy... (2)

tall73

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Certainly there are moral principles in the other parts of the law, for example not being reckless, or helping the poor etc.


Now, if you admit there are moral principles in other parts of the law besides the 10, let's reverse the question.

Why could there not be a ceremonial law IN the 10?

The Sabbath is a memorial. A memorial is not an inherently moral principle.

You have not explained how the Sabbath is "moral" other than to say it is in the 10. But the ten are no where stated to be all "moral" laws.

And even among the 10 commandments God singled out one commandment, the fourth, for a special purpose. He singles it out as a SIGN between Israel and God.

Exo 31:13 "You are to speak to the people of Israel and say, 'Above all you shall keep my Sabbaths, for this is a sign between me and you throughout your generations, that you may know that I, the LORD, sanctify you.
Exo 31:14 You shall keep the Sabbath, because it is holy for you. Everyone who profanes it shall be put to death. Whoever does any work on it, that soul shall be cut off from among his people.
Exo 31:15 Six days shall work be done, but the seventh day is a Sabbath of solemn rest, holy to the LORD. Whoever does any work on the Sabbath day shall be put to death.
Exo 31:16 Therefore the people of Israel shall keep the Sabbath, observing the Sabbath throughout their generations, as a covenant forever.
Exo 31:17 It is a sign forever between me and the people of Israel that in six days the LORD made heaven and earth, and on the seventh day he rested and was refreshed.'"
Exo 31:18 And he gave to Moses, when he had finished speaking with him on Mount Sinai, the two tablets of the testimony, tablets of stone, written with the finger of God.



In the middle of universally recognized moral regulations there is a sign with Israel that is a memorial and a covenant between God and the people of Israel. You have not explained how this "sign" and this "covenant" is a moral regulation.
 
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tall73

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There is more to it than the 7 spirits, there is also a door in heaven (not into heaven), and the incense.



Hebrews had already established that there was a temple in heaven, now the author shows it is superior, not made by human hand, not on earth but in heaven.

1 Now the main point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, 2 and who serves in the sanctuary, the true tabernacle set up by the Lord, not by a mere human being. (Heb. 8)

In Revelation, we see a door in heaven, i.e. into the heavenly sanctuary.

It still does not place Jesus in one apartment, the holy place, as you claim. Heaven itself is the true according to Hebrews.

And Jesus is there by God's throne, with the cherubim which was what was in the second apartment, the ark and with the cherubim from atop which God met with them, and there are the other elements from the first apartment as well.

It is all symbolic of His heavenly throne room.
 
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tall73

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If I have any unanswered questions from the old thread before it was closed please feel free to post them here.


Originally Posted by mrasell
There are some SDA's who believe Jesus briefly entered the MHP to inaugrate it before starting his ministry in the holy place.

My point is that Hebrews is not concerned with location and timing, rather with the superiority of Christ over the ritual system.

Some? What about you?

So you have no text that says He did not enter the MHP. But the term means the whole sanctuary. And several lines of evidence show He did enter. You just deleted all of them and made no reply to them whatsoever. And then you say that Hebrews doesn't say anything in particular. That is untrue.

Moreover, part of the superiority is that it shows what Jesus ALREADY accomplished past tense. That is part of the reason for the author urging them not to abandon this better fulfillment. Jesus had already sat down at God's right hand.
 
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WarriorAngel

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Didache

Chapter 14. Christian Assembly on the Lord's Day. But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one who is at odds with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: "In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations."

This is an Apostolic Constitution written by the Apostles, in their day. It just wasn't added into the canon by the Church at the council.
It is not gnostic, but genuine.

Didache. The Teaching of the Twelve Apostles (translation Roberts-Donaldson).
The English translation used.
 
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tall73

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mrasell

My point is that Hebrews is not concerned with location and timing, rather with the superiority of Christ over the ritual system.

That is not true. It does list timing, and it does list location. I already dealt with the location part in my last post, which you ignored and replied only with your bland statement that Hebrews doesn't say anything specific.

Here are some particular notes of timing:



The timing of Jesus making purification for sins is clearly past tense, from the perspective of the author of Hebrews:



Heb 1:3b After making purification for sins, he sat down at the right hand of the Majesty on high

Greek: καθαρισμον των αμαρτιων ποιησαμενος εκαθισεν εν δεξια της μεγαλωσυνης εν υψηλοις


Breakdown of the phrase in Greek:

καθαρισμον cleansing, Noun, accusative case, singular, masculine
των of the, definite article, genitive case, plural, feminine
αμαρτιων sins, noun, genitive case, plural, feminine
ποιησαμενος making, participle, aorist tense, middle voice, nominative case, singular, masculine.
Εκαθισεν He sat, verb, aorist tense, active voice, indicative mood, third person, singular
Εν at, preposition
δεξια right, adjective, locative case, singular, feminine
της of the, definite article, genitive case, singular, feminine
μεγαλωσυνης Majesty, noun, genitive, singular, feminine
Εν on, preposition
υψηλοις high, adjective, locative case, plural neuter.


Here is my rough translation, trying to retain word order and be as literal as possible.

cleansing of the sins making, He sat at right (hand) of the Majesty on high.

In this case the main verb in the sentence is “sat.” It is in the aorist tense. The aorist tense indicates action in the past. It is generally action that happened at one point in time, also known as punctiliar action. It can also be used of a past event that is indefinite in action. Indefinite action indicates that it is not spelled out whether it happened at one point in time in the past or over a span of time in the past. There is a different Greek past tense (imperfect) that indicates ongoing action in the past.


So since this is in the aorist it would generally be rendered as "He sat."

In other words Jesus sat at a specific time in the past, prior to the writing by the author.

Now apart from the main verb there is also a participle. The first part of the clause is built around the participle of the verb "to make".

cleansing of sins making, He sat at the right (hand) of the Majesty on high.

While participles can be used to show a variety of meanings, most have some temporal aspect.

Here are some statements regarding the handling of the temporal nature of the participle in general:

The participle itself… is timeless. Its time is relative to that of the main verb. Syntax of New Testament Greek, Brooks and Winberry


The participle is used in the sense of a temporal clause, where it may be translated in English by “when”, “after” or “while”. A Manual Grammar of the Greek New Testament, Dana and Mantey


I rendered the participle "making" above just to leave it ambiguous. But from the above, we can construct some likely options for translating the crucial part of the phrase.

After making cleansing for sins He sat
While cleansing sins He sat.
When He cleansed sins He sat.


Moreover, the participle is an aorist participle. Note the following comments regarding the translation of aorist participles:

Generally speaking, however, the present participle will be translated by using “while” or “as” , the aorist participle by “when,” “since,” or “after”. Syntax of New Testament Greek, Brooks and Winberry

Antecedent action relative to the main verb is ordinarily expressed by the aorist or perfect. A Manual Grammar of the Greek New Testament, Dana and Mantey

There are no hard rules regarding the use of aorist participles, but generally they will be either action happening before the action of the main verb, or at the same time.

Because the verb “to sit” is in the past tense then it limits the options of translation for the participle, as the participle will relate in some way to the tense of the main verb.

Therefore in all of these above possibilities for translation the action of the cleansing is contemporaneous with or before the action of sitting. In other words, the cleansing was done at the latest at the time Jesus sat. Because that is generally the way the aorist participle is translated, and because it is about the only logical way to relate the participle to the verb in this instance.

Therefore translators recognize that this phrase is speaking of antecedent action to the verb. Or to put it another way, the cleansing happened before He sat down.:

ESV-After making purification for sins, he sat
KJV-when he had by himself purged our sins, sat
NIV-After he had provided purification for sins, he sat
NAS-When He had made purification of sins, He sat
Darby-having made [by himself] the purification of sins, set himself down
Holman-After making purification for sins, He sat
Young's Literal- having made a cleansing of our sins, sat
RSV-When he had made purification for sins, he sat
 
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tall73

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The once for all entry by means of blood was also in the past tense from the perspective of the author:

Heb 9:12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.


Let's look at the verb:

εισηλθεν-He entered,
Tense=(2nd) aorist, active voice, indicative mood, 3rd person singular.

The aorist tense, as before noted, is used of action in the past. It is generally action that happened at one point in time, also known as punctiliar action. It can also be used of a past event that is indefinite in action. In other words it is not spelled out whether it happened at one point in time or over time in the past.

So the aorist would generally be rendered "He entered."

The same entry is described again in verses 23-25, again in the past tense, and this time as an explanation for the need of the cleansing of the heavenly things::

Heb 9:23 Thus it is a necessity for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these.

Heb 9:24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.
Heb 9:25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own

The same form is used again in verse 24:

εισηλθεν-He entered, Tense=(2nd) aorist, active voice, indicative mood, 3rd person singular.
 
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tall73

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Heb 10:10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

Heb 10:10 ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος τοῦ ᾿Ιησοῦ Χριστοῦ ἐφάπαξ.


Here we have the present tense we (present in the time of the author) with a perfect participle, we are having been made holy. Already by that time they were having been made holy.

Heb 10:12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God,
Heb 10:13 waiting from that time until his enemies should be made a footstool for his feet.

Heb 10:12 αὐτὸς δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ,


A similar construction to 1:3, there is a past tense verb he sat, and before that an aorist participle.


Heb 10:14 For by a single offering he has perfected for all time those who are being sanctified.

Heb 10:14 μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους.

He has perfected is the perfect tense, past tense actions with ongoing results.

Heb 10:19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus,
Heb 10:20 by the new and living way that he inaugurated for us through the curtain, that is, through his flesh,

Heb 10:19 ῎Εχοντες οὖν, ἀδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι ᾿Ιησοῦ,
Heb 10:20 ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοῦτ᾿ ἔστι τῆς σαρκὸς αὐτοῦ,

Aorist verb to open, inaugurate, etc. It too is in the past tense.


Heb 10:22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

Heb 10:22 προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳ πίστεως,
ρεραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ λελουσμένοι τὸ σῶμα ὕδατι καθαρῷ·

We are to draw near with assurance having already had our hearts sprinkled and our bodies washed, both perfect tense participles.

Here we have a reference to the ceremony where the priests were anointed for service. Jesus not only has direct access to God but He has made us priests with greater access than in the earthly.

All of these things are in the past tense.

The present tense is seen when we draw near to receive the benefits of this completed work on our behalf. The author is showing that they need only draw near to the One who had already done it to receive help.
 
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WarriorAngel

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IF people can say they were given the true gospel, yet it contradicts the Tradition, of which the Didache is part of, and written by the Apostles, and yet unknown by most outside the Church - then how is the claim genuine if being remiss of this Apostolic Constitution the Church kept out of canon, and yet all say they keep the Gospels pure, without regard to all of what the Apostles gave us?
 
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tall73

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MRasell said:
If Paul had said "the sabbath", then he would have been referring exclusively to the weekly Sabbath. Because he said "a sabbath day" it is more ambiguous and hence the need to look at the context.
Which is not the argument you used before.

He is not referring "exclusively" to the weekly Sabbath, he is referring to the various times. And whenever those were spelled out in the OT they included the weekly sabbath.
 
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tall73

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mrasell said:
On what basis? My understanding of ceremonial are thing connected with animal sacrifice and the temple services.

Time has a moral principle. If your employer tells you to work Sun-Fri and take Sat off, and say I'm going to take off any day I choose your employer would not be very happy.

If someone said to you, I'm going to celebrate your birthday just once a year on the day I choose how would you feel about that?

The Sabbath is found in a list of 10 eternal moral laws.
The Sabbath was associated with animal sacrifices. You can stop ignoring that text that Victor showed you over and over now. Everyone else saw it. You can't pretend it doesn't exist. There were sacrifices for the sabbath.

And by your argument the Day of Atonment had a moral aspect, as did the Passover. You were cut off for not keeping either one of them.
 
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tall73

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MRasell said:

To say Christians are free to murder, steal, commit adultery etc. cannot be harmonised with the teachings of Christ.​


No one has said that but you. They have stated that walking in the Spirit means you will not do the things of the flesh.


If you cannot even respond to what is actually posted, why are you here discussing?
 
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tall73

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First the sanctuary was inugurated before it could be used.
Next follows the daily service in the holy place.
At the end of the year the yearly rite in the most holy place.

As Christ is the minister of the "ta hagia" it implies he is minister of both apartments at some point in time.


Heb 7:27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.

There was no need for a protracted daily round of sacrifices. Jesus offered up one sacrifice for all.
 
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tall73

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If I have any unanswered questions from the old thread before it was closed please feel free to post them here.


Does that include the ones you responded to but skipped over all the details?
 
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WarriorAngel

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As He was instructing to do onwards and after His death - He taught the A[postles to continue to offer up His Body and Blood.

When Jesus "took bread, and after blessing it broke it and gave it to them, and said, 'Take; this is my body.' And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. And he said to them, 'This is my blood of the covenant, which is poured out for many.'
Jesus Christ has become "our Passover, sacrificed for us" (I Corinthians 5:7), and hold that partaking of the Passover Communion (or fellowship) is now the sign of the New Covenant, when properly understood by the practicing believer.

AND see references from Didache, this must be celebrated on the Lord's Day.

His sacrifice did and yet did not end at the cross or the Last Supper, but the Last Supper showed us it would continue onwards as His Body and Blood.

See Didache - the Apostolic Constitution written by the Apostles:
Didache. The Teaching of the Twelve Apostles (translation Roberts-Donaldson).

Chapter 9. The Eucharist. Now concerning the Eucharist, give thanks this way. First, concerning the cup:
We thank thee, our Father, for the holy vine of David Thy servant, which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever..
And concerning the broken bread:
We thank Thee, our Father, for the life and knowledge which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever..
But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, "Give not that which is holy to the dogs."
Chapter 10. Prayer after Communion. But after you are filled, give thanks this way:
We thank Thee, holy Father, for Thy holy name which You didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which You modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; You gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us You didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that You are mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou have prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen.
But permit the prophets to make Thanksgiving as much as they desire.
 
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I would be surprised if Paul were not familiar with all the old testament. And he is drawing on an idea present in several texts, which is a summary of the holy times by the terms feast, newmoon and sabbath. Lev. 23, which you mention, does not summarize the days in that way. It lists the procedure and prescriptions for each day. But it does not list them succinctly right in a row. So when you say he is only drawing on Moses, that is not immediately obvious.Ezekiel, Hosea, Nehemiah and Chronicles would all be closer parallels to what he actually said.


And we do know that Paul was familiar with at least two of the texts that lists the terms that way.

Rom 9:25 As indeed he says in Hosea, "Those who were not my people I will call 'my people,' and her who was not beloved I will call 'beloved.'"


The phrase, “I will say to them which were not my people, Thou art my people” is from Hosea 2:23.


And

Rom 9:26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

The phrase “in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.” Comes from Hosea 1:10.

Between Hosea 1:10 and Hosea 2:23 comes Hosea 2:11:

Hos 2:11 I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.


So if Paul is familiar with Moses he is also familiar with Hosea 2, and its listing in this fashion. And the listing in Hosea is certainly more similar than that of Lev. 23.


Paul also alludes to, but does not quote Ezekiel in his appeal to the Corinthians to avoid idols Paul refers to the text in Ezekiel 37:

Eze 37:23 Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.


2Co 6:16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

So we know he is familiar with Ezekiel’s work.

So I don’t find it hard to believe that when Paul lists the days in the succinct fashion used by these two verses that he might have such things in mind.

But the point is Paul did not quote any of them directly. He is drawing on the various listings in this fashion, he is listing all the holy times. I imagine he also had in mind Lev. 23, and Numbers 28-29, etc. They all list the holy times.

Now apart from the idea that Paul used these texts as a basis there is the idea that these authors show how Moses was to be understood. Would God lead Paul to a different understanding than the other biblical authors?


As Rasell mentioned there are two words for "feast" being used in Hebrew.

But both are translated by the one Greek word εορτη.

Yes the Day of Atonement is a "moed", or an appointed time. Moed is translated εορτη in Greek and "feast" by many English translations.

But the Day of Atonement is not a "chag" which has different connotations. And chag is also translated with εορτη.


You insist above that the Day of Atonement would be included in the feasts, or εορτη section of Col. 2. But by that logic you would need to include the weekly sabbath in feasts as well because the sabbath was a "moed" in the chapter. And "moed" is rendered "feast".

Lev 23:2 "Speak to the people of Israel and say to them, These are the appointed feasts (moed) of the LORD that you shall proclaim as holy convocations; they are my appointed feasts.
Lev 23:3 "Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, a holy convocation. You shall do no work. It is a Sabbath to the LORD in all your dwelling places.

So you have to distinguish between what underlying Hebrew word is being referenced when you see the word “feast” or the Greek εορτη


With that in mind, look at Ezekiel:

Eze 45:17 It shall be the prince's duty to furnish the burnt offerings, grain offerings, and drink offerings, at the feasts, the new moons, and the Sabbaths, all the appointed feastsof the house of Israel: he shall provide the sin offerings, grain offerings, burnt offerings, and peace offerings, to make atonement on behalf of the house of Israel.


The feasts in the first part are the "chag"
The "appointed feasts" are the "moed". They are all "moed", but they are not all "chag."



Now look at Chronicles. There are several parallel passages which use this short hand method of referring to the holy times. They particularly note they refer back to the law of Moses. But in 2 Ch. 8:13 it spells out the feast portion.


1Ch 23:31 And to offer all burnt sacrifices unto the LORD in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them, continually before the LORD:


2Ch 2:4 Behold, I build an house to the name of the LORD my God, to dedicate it to him, and to burn before him sweet incense, and for the continual shewbread, and for the burnt offerings morning and evening, on the sabbaths, and on the new moons, and on the solemn feasts of the LORD our God. This is an ordinance for ever to Israel.


2Ch 8:13 as the duty of each day required, offering according to the commandment of Moses for the Sabbaths, the new moons, and the three annual feasts--the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Booths.


2Ch 31:3 He appointed also the king's portion of his substance for the burnt offerings, to wit, for the morning and evening burnt offerings, and the burnt offerings for the sabbaths, and for the new moons, and for the set feasts, as it is written in the law of the LORD.

I would think Paul would be familiar with all this usage.

We know he was with Hosea and with Ezekiel’s work. I am not aware of him ever quoting Chronicles. But it seems strange to think he would not be familiar with it.

And when he uses a similar listing of the holy things there is no reason to think the contents of his listing differ from those of

Chronicles
Ezekiel
Lev. 23
Numbers 28-29

In other words, they would include the

Feasts –three pilgrim feasts, unleavened bread, Pentecost, feast of booths
New moons-self explanatory
Sabbaths—Day of Atonement, trumpets and weekly sabbath.

As you said before, it is all the sabbath days being referred to by the term in Colossians.

But I do not think it is a progression of yearly, weekly, monthly.Because that is not how we see other biblical authors spelling it out. And I don't see why God would need to reveal it one way to one author and another way to another.





Rasell on the other hand wants to say that we don't know what the terms refer to. But in the Old Testament we do know what they referred to.
I think we are dealing with a list and not a descripttion of the same item. It makes no sense to list the same thing more than once in any list. Really each item in the list is represented by different words in all languages. Why wouldn't the Day of Atonement be included in the yearly aspect of the list? Are you suggesting it is because the Day of Atonemnet is not a festival. I guess there was no celebration when they felt God accepted the sacrifice of Atonement when the high priest came out of the Holy of holies.
 
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VictorC

Jesus - that's my final answer
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If I have any unanswered questions from the old thread before it was closed please feel free to post them here.
The confidence of getting a reply from you has diminished to the point where making this request has become a joke.
 
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As He was instructing to do onwards and after His death - He taught the A[postles to continue to offer up His Body and Blood.

When Jesus "took bread, and after blessing it broke it and gave it to them, and said, 'Take; this is my body.' And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. And he said to them, 'This is my blood of the covenant, which is poured out for many.'
Jesus Christ has become "our Passover, sacrificed for us" (I Corinthians 5:7), and hold that partaking of the Passover Communion (or fellowship) is now the sign of the New Covenant, when properly understood by the practicing believer.

AND see references from Didache, this must be celebrated on the Lord's Day.

His sacrifice did and yet did not end at the cross or the Last Supper, but the Last Supper showed us it would continue onwards as His Body and Blood.

See Didache - the Apostolic Constitution written by the Apostles:
Didache. The Teaching of the Twelve Apostles (translation Roberts-Donaldson).

Chapter 9. The Eucharist. Now concerning the Eucharist, give thanks this way. First, concerning the cup:
We thank thee, our Father, for the holy vine of David Thy servant, which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever..
And concerning the broken bread:
We thank Thee, our Father, for the life and knowledge which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever..
But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, "Give not that which is holy to the dogs."
Chapter 10. Prayer after Communion. But after you are filled, give thanks this way:
We thank Thee, holy Father, for Thy holy name which You didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which You modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; You gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us You didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that You are mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou have prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen.
But permit the prophets to make Thanksgiving as much as they desire.
Did you post this in the correct thread?
 
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A Sunday school teacher was discussing the Ten Commandments with her five and six year olds.

After explaining the commandment to "honor" thy Father and thy Mother, she asked, "Is there a commandment that teaches us how to treat our brothers and sisters?"

Without missing a beat one little boy (the oldest of a family) answered, "Thou shall not kill."
 
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