The Crucifixion Not Friday

[BobRyan]

BobRyan said:
IN EVERY SINGLE instance of the term "Sabbath" used as a reference to a weekly day of worship in the NT - it is the 7th day of the week.

This point is one you probably don’t want to make

I appreciate your concern.

In this case however - I think I am going to go with this point - since I see it as irrefutable.

since it rather neatly invalidates the claim made by other Adventists that St. Paul, in instructing us not to let others judge us on the observance of Sabbaths, festivals etc in Colossians 2:16, was referring to Sabbaths other than to the seventh day of the Jewish week.

In my statement above I say that when "Sabbath is used as a reference to a weekly day of worship" - it is always the 7th day of the week.

Col 2;16-17 make it clear that it is the "shadow sabbaths" pointing forward to the coming of Christ. -- and not the "memorial Sabbath" the weekly day of worship -- that is being discussed.

problem is that the New Testament does not support the strict following of the Sabbath

EVERY reference in the NT to Sabbath as a weekly day of worship is ALWAYs the 7th day Sabbat in the NT. So far you have not been able to find some other weekly day of worship called Sabbath in the NT that is not the 7th day. I guess we can agree in that case "The point remains".

Indeed, the Eastern Orthodox, Oriental Orthodox, Assyrian Church of the East, Ancient Church of the East, and the Roman Catholic Church, and the Anglicans and Lutherans observe the Sabbath not only by having worshipping services on this day throughout the year, particularly in the Orthodox churches and the Assyrian church,

Hmm you have the seventh day Sabbath - Saturday as your day of worship?

Why post so consistently against it if that is the case? I find that a bit self-conflicted

the primary text that supports our practice of regarding the Sabbath as a restful day of worship for our benefit, but one which the Christian is free to use, following the examples of Christ our True God, in a manner that differs from the strict rules of Judaism

Is your phrase "strict rules of Judaism" your euphamism for "what the Word fo God actually says in Ex 20:8-11, Gen 2:2-3, Mark 2:27" ??

, and furthermore, which in no respects precludes worshipping on other days

I don't argue that Christians should never worship God on Tuesday, Wednesday, Sunday .. etc.

, chiefly on the Lord’s Day,

Yes chiefly on the Lord's Day -- called "The Holy Day of the Lord" Is 58:13

Rev 1:10 does not identify any day of the week - but given that all the Sabbath references of worship in the NT are to the 7th day and we have the explicit statement "The Son of Man is LORD of the Sabbath" Mark 2:28 - it is safe to say that the Lord's day in Rev 1:10 is the 7th day of the week.

in memory of His glorious resurrection, which becomes more important, both devotionally and eschatologically

Paul says that Christ points to the communion service as a memorial of His death "For as often as you eat this bread and drink this cup you do show the Lord's death until He comes". So in their worship services they met to break bread - of the communion - a memorial of the Lord's death "until He comes"

It is the day for the Eucharist, in which we partake of the very body and blood of Christ our True God

Yep that is the memorial where we "show the Lord's death until He comes" 1 Cor 11 - as scripture says.

we are required by St. Paul in 1 Corinthians 11:2 and 2 Thessalonians 2:15 to adhere to

1 Cor 11 it is
23 For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.” 25 In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes.

 

[BobRyan]

Since I know little about the Greek, I must move on to the newest subject, and that is "Can plural first of the Sabbaths be referred to as the first day of the week in the New Testament? I will await your answer.

first day of the week -

else Luke 18: 12 I fast twice a week; I pay tithes of all that I get.’

Would turn into 12 I fast twice a Sabbath; I pay tithes of all that I get.’

The phrase "Fast twice a week" makes sense - but "Twice a Sabbath" does not

 

[Yeshua HaDerekh]

BobRyan said:
IN EVERY SINGLE instance of the term "Sabbath" used as a reference to a weekly day of worship in the NT - it is the 7th day of the week.
I appreciate your concern.

In this case however - I think I am going to go with this point - since I see it as irrefutable.

Yom Kippur is also called a Sabbath day...

 

[The Liturgist]

In my statement above I say that when "Sabbath is used as a reference to a weekly day of worship" - it is always the 7th day of the week.

Yes I figured you would not want to make the argument that all instances of the word Sabbath refer to the seventh day.

Col 2;16-17 make it clear that it is the "shadow sabbaths" pointing forward to the coming of Christ. -- and not the "memorial Sabbath" the weekly day of worship -- that is being discussed.

No it doesn’t; there is nothing in that passage which would exclude the weekly sabbath from it.

The problem with your hermeneutic is you insist on the literal interpretation of some texts while insisting others, such as the Institution Narrative, are figurative, and the result is an inconsistent and obvious eisegesis which as a system of argumentation is clearly intended to conform with pre-existing doctrine.

The problem I have with this is the constant abuse and criticism of the Roman Catholic church on an unfair basis, also, explicitly Ellen G White criticizes the traditional Protestant churches and accuses them of being insufficiently anti-Catholic, as if that were a virtue, and by extension, this criticism also impacts the Orthodox church since Adventists refuse to accept the historical fact that we were never under the control of the Roman Catholic Church (which ironically, was what prompted Martin Luther to break communion with Rome - his realization that the Ethiopian Orthodox had never been under the control of the Pope of Rome). Most Roman Catholic historians presently alive do not claim this; the only place where one might hear such an assertion is in dated Roman Catholic texts including the unofficial 1911 Catholic Encyclopedia and among the minority of Roman Catholics who really dislike the Orthodox and who are probably opposed to the provisions added to the Code of Canon Law of the Eastern Catholic Chruches that allow for Eastern Orthodox, Oriental Orthodox and Assyrian Christians to receive communion in Catholic churches without becoming Catholic (however, Eastern Orthodox do not generally avail themselves of that opportunity, and the only one of the three churches where Roman Catholics can reliably receive the Eucharist is the Assyrian Church of the East, which will give the Eucharist to any Christians who believe in the Nicene Creed and the Real Presence of Christ in the Eucharist, which is inclusive of all Lutherans and most Anglicans I would note.

If the vocal minority of Adventists who engage in polemics (I would note that most Adventists do not criticize us in this objectionable manner) would stop criticizing Western Christians for the manner in which they observe the sabbath in violation of Colossians 2:16 and also in contravention of the general principle of charity, i would not have any problem. I get on very well with the majority of Messianc Jews for example, and am working with a Messianc Jew on this forum in support of his project to address problems with a major scriptural concordance.

 

[The Liturgist]

Yom Kippur is also called a Sabbath day...

Yes it is.

 

[The Liturgist]

first day of the week -

else Luke 18: 12 I fast twice a week; I pay tithes of all that I get.’

Would turn into 12 I fast twice a Sabbath; I pay tithes of all that I get.’

The phrase "Fast twice a week" makes sense - but "Twice a Sabbath" does not

The Orthodox still fast twice a week except during Bright Week and/or the Pentecost period in accordance with Canon XX of Nicaea.

John Wesley encouraged Methodists likewise to follow the ancient Patristic praxis of fasting on Wednesdays and Fridays, and desired Methodists attend church on those days to pray the Litany among other things. Unfortunately the Methodists wound up rejecting most of Wesley’s liturgical, devotional, ascetic and soteriological perspectives (his use of the Book of Common Prayer, his beliefs about how the worship should be ordered, his beliefs concerning fasting, and his belief in the doctrine of Entire Sanctification, which was not a new doctrine but a translation of the ancient Patristic and Orthodox doctrine of Theosis into English, something Wesley was very good at, in terms of translating the ancient Greek ecclesiastical terms into modern English, just as he referred to Presbyters by the word Elder, which is a literal translation, and was distressed when the Superintendents of the Methodist Church in North America started calling themselves Bishops, because the whole idea was to use the title Superintendent so that people would know what Episkopos actually meant in the original scriptural text, since the actual role of a bishop is to superintend over a diocese, a regional grouping of churches which Wesley called a district, which is correct, and the role of a Priest, the Anglfcization of the Latinization of the Greek word Presbyteros meaning “Elder” is to be the pastor of an individual parish, that is to say, the specific local churches within the Christian Church.

Going further, we could translate Cathedral as a “Superintendent’s Headquarters Church” although that would be rather banal and overbearing, so I would object to that.

 

[Xeno.of.athens]

Yom Kippur is also called a Sabbath day...

Wrong month for Easter.

 

[Yeshua HaDerekh]

Wrong month for Easter.

Huh? I never said it was...

 

[The Liturgist]

Wrong month for Easter.

@Yeshua HaDerekh being a fellow Orthodox Christian likely celebrates Easter according to the Julian Paschalion, which most EO and about half of the OO and all Orthodox in Jerusalem adhere to precisely to avoid any risk of accidental Quartodecimianism in violation of the canons of the Council of Nicaea.

The Great Sabbath in Orthodox liturgics among other things refers to Great and Holy Saturday, the Saturday before Pascha, which the Copts call Bright Saturday because of what it stands upon the eve of.*

*The Eastern Orthodox use this term to refer to the Saturday of Bright Week, the week from Bright Monday until Antipascha, known in the West as Low Sunday or St. Thomas Sunday, although some churches have the debased practice of replacing this with “Holy Humor Sunday” which is grossly inappropriate because it is on that Sunday that we read the Resurrection Gospel that confirms Christ rose in the flesh, when the Holy Apostle Thomas, evangelist of Edessa, Nineveh, Mosul, Seleucia-Cstesiphon, Basra and Kerala and of the Assyrian, Persian, Mesopotamian and Indian churches, who also discovered the miracle of the Dormition, did place his hand in the wounds of our Lord, God and Savior Jesus Christ.

 

[Xeno.of.athens]

Huh? I never said it was...

There was no day other than the seventh day at or around the time of Easter that was called "Sabbath" in the first century.

 

[Yeshua HaDerekh]

@Yeshua HaDerekh being a fellow Orthodox Christian likely celebrates Easter

Pascha

 

[Yeshua HaDerekh]

There was no day other that the seventh day at or around the time of Easter that was called "Sabbath" in the first century.

I was only speaking about Yom Kippur...I have no idea what you are implying...

 

[Saber Truth Tiger]

Yom Kippur is also called a Sabbath day.

BobRyan said:
IN EVERY SINGLE instance of the term "Sabbath" used as a reference to a weekly day of worship in the NT - it is the 7th day of the week.

I appreciate your concern.

In this case however - I think I am going to go with this point - since I see it as irrefutable.

In my statement above I say that when "Sabbath is used as a reference to a weekly day of worship" - it is always the 7th day of the week.

Yom Kippur was considered a Sabbath in the first century CE but I see your point -- you are talking about sabbaths in the New Testament and since Yom Kippur is not mentioned in the New Testament your point still stands. Even when Josephus refers to the second day of the Feast of Unleavened Bread he doesn't call Nisan 15 a Sabbath. I presume he observed Nisan 15 as a Sabbath but he doesn't call it a Sabbath. Even the LXX doesn't refer to Nisan 15 as a Sabbath directly but I deduce since the Hebrew Scriptures in that verse uses the word "Sabbath" then the Greek interpreters meant the "first day" (of the feast) to mean Sabbath as well. It just wasn't called Sabbath directly.

 

[The Liturgist]

There was no day other that the seventh day at or around the time of Easter that was called "Sabbath" in the first century.

Indeed, we both agree with you, although as @Yeshua HaDerekh pointed out we do prefer to call the Feast of the Resurrection Pascha, although I am also unwilling to give up either the alternate English and German name Easter with its eschatological connotations that are particularly expressed in the Paschal Divine Liturgy in the Byzantine Rite. During Paschal Matins, we wear the white vestments which at least in Slavonic-influenced Orthodox churches are donned during the Vesperal DIvine Liturgy of Holy Saturday morning, which is extremely similar to the pre-1955 version of Paschal Vigils as celebrated in the Roman Catholic Church, both in terms of timing and with respect to the lectionary use. Like the traditional Western Rite, we read Mark 16:1-9 during Paschal Matins, which traditionally starts shortly after midnight (being preceded by a brief Paschal Nocturns service and including a procession around the church), and after the Paschal Matins service concludes and the Paschal Homily of St. John Chrysostom is preached, the Paschal Divine Liturgy happens*, which has an eschatological tone; the service is held before dawn to celebrate the coming light of the World to Come, and the Scripture lesson for this liturgy, like that used by the Western Rite liturgies based on the traditional Roman Rite on Christmas Day, also is prophetic and eschatological, being John 1, the only difference being the lection is slightly longer, being John 1:1-17 instead of John 1:1-14**, ***. In many Slavic parishes, the clergy will change vestments again at this time, from the white of Paschal Matins to bright red or red and silver vestments; this is normal in the Moscow Patriarchate and in most of the predominantly Russian, Ukrainian and Carpatho-Rusyn (Ruthenian) parishes of the Orthodox Church in America (those which worship in Church Slavonic and call themselves Russian Orthodox Churches); I can’t recall whether or not the OCA parishes in Alaska, which was evengalized by Russia, follow this practice.

However, interestingly enough, ROCOR, the Russian Orhtodox Church Outside Russia, does not change from white vestments to red when transitioning from Paschal Matins to the Paschal Divine Liturgy but rather wears white throughout most of Pentecostarion (in some places red is used on Antipascha, that is to say, Low Sunday or St. Thomas Sunday or Bright Sunday, the Sunday following the Feast of the Resurrection. This variation is unusual given the liturgically conservative nature of ROCOR and I hope to find out why they follow this practice.

Now as regards Good Friday, or as we call it in the Eastern liturgical rites, Great and Holy Friday, the Eastern Orthodox do not celebrate the Eucharist on that day, not even the Presanctified Liturgy, however, prior to 1955 the Roman Rite used a Mass of the Presanctified which was with regards to its prayers surrounding the partaking of the presanctified Host by the celebrant, and wore black vestments, which are also heavily used by the Orthodox both during Presanctified Liturgies on the weekdays of Lent and Holy Week, and on Great and Holy Friday, where the Divine Office amended with the Royal Hours, which are longer and more resplendent versions of the First, Third, Sixth and Ninth Hour that are celebrated on Great and Holy Friday and also on the Dominical feasts of the the Nativity and the Baptism of Christ.

* The Paschal Divine Liturgy, despite having some parallels to Paschal Vigils in the modern Roman Rite and Anglican Rite, is best understood as being akin to the Easter Morning liturgy of Western Rite churches; it is a regular Divine Liturgy; indeed Athonite monasteries and others such as St. Anthony’s in Florence, Arizona normally celebrate Matins followed by the Divine Liturgy at midnight, every night, so the timing is not even that unusual, although it is for parishes, which normally celebrate the divine liturgy during the late morning on Sunday (liturgically, it follows the Sixth Hour, which is technically noon, but Orthodox churches only celebrate the liturgy after the actual Noon hour if there is some constraint such as rented space preventing them from celebrating it earlier; otherwise the latest starting time one regularly encounters is 11 AM, and usually Matins start at 8:00 or 9:00 in churches that celebrate it on Sunday morning; in churches such as ROCOR parishes and some OCA parishes that prefer to celebrate it as part of All Night Vigils the previous evening, the Paschal liturgy is preceded by the Third and Sixth hour.

** This pericope is traditionally read at the end of solemn masses and sung masses in the Tridentine liturgy and in some high church Anglican parishes, being known as The Last Gospel, although on a few occasions other lections are sung; likewise the Armenian Apostolic Church, which is Oriental Orthodox, also reads John 1:1-14 at the end of all of its liturgies, which use the Byzantine synaxis and which used to use several anaphorae, like the West Syriac and Ethiopian liturgies, but unfortunately all of these are disused except for the Anaphora of St. Athanasius, which is a very beautiful anaphora, a shortened version of the anaphora from the ancient Hagiopolitan (Jerusalemite) Divine Liturgy of St. James; this reflects the fact that the Armenian liturgy at present is a synthesis of Syriac, Hagiopolitan, Latin and Byzantine liturgical practices; the original Armenian liturgy had more Syriac and Hagiopolitan influence, like the ancient liturgy of her sister church, the Georgian Orthodox Church, which was the result of the evangelization of the Kart’velli, the largest of the Georgian tribes, by St. Nino, an Armenian princess. The Armenian liturgy at present is also the only Orthodox liturgy in which the Paschal Divine Liturgy (Soorp Badarak) is normally celebrated on Sunday morning rather than at midnight.

*** Also, the Maronite Catholics used to read John 1:1-14 at the end of their mass, and I think they still do; this is a Latinization, but ironically it was only after Vatican II that the Maronite liturgy lost most of its West Syriac character, due to extremely aggressive revision of prayers and hymns which eliminated the flowery language and greatly revised many hymns which were previously identical to those of the Syriac Orthodox (and presumably the Syriac Catholics and Malankara Catholics); additionally, very few Maronite churches sing the mass a capella or with pipe organ accompaniement as was historically traditional; most rather make heavy use of the synthesizer, the result being a sound very much like Arabic popular music. The Maronite liturgy is in my opinion the Roman Catholic liturgy in most urgent need of reform and restoration; I would also note the changes made to it do not reflect what was expressed by Sacrosanctum Concilium.

 

[The Liturgist]

We have direct confirmation that Nisan 15 was considered a Sabbath in the second century CE in the Talmud.

However, the Talmud is irrelevant for Christian theological uses, and what is more, the revisions to the Jewish calendar resulted in the Church discontinuing Quartodecimianism as a means of dating Pascha in favor of the Paschalion system presently in use (also known as the Computus), adopted along with the Symbol of Faith, the Nicene Creed, the later Constantinopolitan recension revision of which from 381 being part of the Statement of Faith of this website at Nicaea).

 

[Yeshua HaDerekh]

Yom Kippur was considered a Sabbath in the first century CE but I see your point -- you are talking about sabbaths in the New Testament and since Yom Kippur is not mentioned in the New Testament your point still stands. Even when Josephus refers to the second day of the Feast of Unleavened Bread he doesn't call Nisan 15 a Sabbath. I presume he observed Nisan 15 as a Sabbath but he doesn't call it a Sabbath. Even the LXX doesn't refer to Nisan 15 as a Sabbath directly but I deduce since the Hebrew Scriptures in that verse uses the word "Sabbath" then the Greek interpreters meant the "first day" (of the feast) to mean Sabbath as well. It just wasn't called Sabbath directly.

Repeat:
Those who claim Nisan 15 was a Sabbath when Jesus was on earth have no legs to stand on. There is no proof anywhere that the Jews called Nisan 15 a Sabbath until a generation or so later. The LXX does not directly claim the first day of unleavened Bread was a Sabbath, it is assumed to be the case, through deduction. Josephus does not refer to the first day of Unleavened Bread as Sabbath in his Histories of the Jews either, it is assumed, through deduction. We have direct confirmation that Nisan 15 was considered a Sabbath in the second century CE in the Talmud.

Although Yeshua died on Friday the 14th and was in the tomb on the 15th (which was the weekly Sabbath day) and rose on the 16th which was the 1st day of the week...

 

[Saber Truth Tiger]

Those who claim Nisan 15 was a Sabbath when Jesus was on earth have no legs to stand on. There is no proof in the first century CE that the Jews in Jesus's day called Nisan 15 a Sabbath until a generation or so later, maybe more. The LXX does not directly claim the first day of unleavened Bread was a Sabbath, it is assumed to be the case, through deduction. Josephus does not refer to the first day of Unleavened Bread as Sabbath in his Histories of the Jews either, it is assumed, through deduction. We have direct confirmation that Nisan 15 was considered a Sabbath in the second century CE in the Talmud. The Jews of the Septuagint didn't call Nisan 15 a Sabbath either; they called it "the first day" of the days of Unleavened Bread. Josephus referred to the waving of the Omer as the "second day" of the Feast of Unleavened Bread, which means the First Day of Unleavened Bread was not mentioned as a Sabbath, even though we can deduce it was. Bottom line was they both avoided using the term Sabbath for some reason.

Some people believe that some of the Jews started calling the first day of Unleavened Bread "Sabbath: during the Babylonian exile because the first day of Unleavened Bread fell on the Babylonian Sabbath in Nisan. Over the years, the first day of Unleavened Bread came to be called a Sabbath, or so the theory goes. But the LXX didn't call it a Sabbath, and it called the waving of the Omer to occur on the day after the first day of Unleavened Bread, not the Sabbath. However, in time, some Jews, specifically the Pharisees, came to believe it was a Sabbath, although Josephus didn't call it a Sabbath in Antiquities of the Jews either.

 

[Yeshua HaDerekh]

Those who claim Nisan 15 was a Sabbath when Jesus was on earth have no legs to stand on. There is no proof in the first century CE that the Jews in Jesus's day called Nisan 15 a Sabbath until a generation or so later, maybe more. The LXX does not directly claim the first day of unleavened Bread was a Sabbath, it is assumed to be the case, through deduction. Josephus does not refer to the first day of Unleavened Bread as Sabbath in his Histories of the Jews either, it is assumed, through deduction. We have direct confirmation that Nisan 15 was considered a Sabbath in the second century CE in the Talmud. The Jews of the Septuagint didn't call Nisan 15 a Sabbath either; they called it "the first day" of the days of Unleavened Bread. Josephus referred to the waving of the Omer as the "second day" of the Feast of Unleavened Bread, which means the First Day of Unleavened Bread was not mentioned as a Sabbath, even though we can deduce it was. Bottom line was they both avoided using the term Sabbath for some reason.

Some people believe that some of the Jews started calling the first day of Unleavened Bread "Sabbath: during the Babylonian exile because the first day of Unleavened Bread fell on the Babylonian Sabbath in Nisan. Over the years, the first day of Unleavened Bread came to be called a Sabbath, or so the theory goes. But the LXX didn't call it a Sabbath, and it called the waving of the Omer to occur on the day after the first day of Unleavened Bread, not the Sabbath. However, in time, some Jews, specifically the Pharisees, came to believe it was a Sabbath, although Josephus didn't call it a Sabbath in Antiquities of the Jews either.

That Sabbath was the 15th, the day after Yeshua died. John 19:31...Therefore, because it was the Preparation Day (the 6th day), that the bodies should not remain on the cross on the Sabbath for that Sabbath was a high day....(the 15th and Chag ha Matzot),

 

[Saber Truth Tiger]

That Sabbath was the 15th, the day after Yeshua died. John 19:31...Therefore, because it was the Preparation Day (the 6th day), that the bodies should not remain on the cross on the Sabbath for that Sabbath was a high day....(the 15th and Chag ha Matzot),

Correct. The weekly Sabbath was also a holiday, Nisan 15. That Sabbath was a high day. If July 4 fell on the Sabbath in the USA, we could say that the Sabbath was a holiday. A year later, the same holiday would fall on a Sunday. Just because the Sabbath was a "great" day does not prove Nisan 15 would always be a Sabbath.

I claimed that that Nisan 15 could be presumed to be a Sabbath by deduction. Namely.

1. The Hebrew text says the waving of the Omer was the day after the weekly Sabbath
2. The LXX text says the waving of the Omer was the day after the first day of the feast.
3. Therefore, they are both a Sabbath.

That was my "deductive" argument that Nisan 15 (the first day of Unleavened Bread) could be called a Sabbath, However, one of the premises is faulty.

1. Text Y says you should assemble before God on the Sabbath.
2. Text Z says you should assemble before God on Thursday.
3. Therefore, Sabbath is Thursday.

One of the premises is faulty because the conclusion is false. If the Hebrew text says the waving of the Omer occurs on the day "after the Sabbath" and the LXX says the waving of the Omer occurs on the day after the First Day of Unleavened Bread, it doesn't necessarily mean they are one and the same. The LXX wrongly "translated" the day after the Sabbath to the day after the first day. The LXX didn't call it a Sabbath and why should we? The Pharisees argue the first day of unleavened Bread in the LXX was translated as Sabbath in the Hebrew then we should reckon the first day of unleavened bread as a Sabbath. I don't buy that argument anymore.

 

[Saber Truth Tiger]

I have read Leviticus 23:11-16 in English and here is what it says:

11 and he shall lift up the sheaf before the Lord, to be accepted for you. On the morrow of the first day the priest shall lift it up.

12 And ye shall offer on the day on which ye bring the sheaf, a lamb without blemish of a year old for a whole-burnt-offering to the Lord.

13 And its meat-offering two tenth portions of fine flour mingled with oil: it is a sacrifice to the Lord, a smell of sweet savour to the Lord, and its drink-offering the fourth part of a hin of wine.

14 And ye shall not eat bread, or the new parched corn, until this same day, until ye offer the sacrifices to your God: a perpetual statute throughout your generations in all your dwellings.

15 And ye shall number to yourselves from the day after the sabbath, from the day on which ye shall offer the sheaf of the heave-offering, seven full weeks:

16 until the morrow after the last week ye shall number fifty days, and shall bring a new meat-offering to the Lord.

There is a possibility that the LXX indirectly called Nisan 15 a Sabbath. Read verse 11, then read verse 15, and you will see that the waving of the Omer was to occur after the first day of Unleavened Bread, yet in verse 15 it says you should count the days from the day after the SABBATH. This is sufficient to me that the LXX regarded Nisan 15 as a Sabbath. My bad. I was wrong.

I haven't given up my position that Nisan 15 is not scripturally a Sabbath. There is no scriptural evidence that Nisan 15 is a Sabbath, unless, of course, it falls on the weekly Sabbath.