The Hebrew Idiom Behind The Resurrection Day

[Saber Truth Tiger]

The sheaf was waved after the annual Sabbath, not after the weekly Sabbath. You failed to mention this point. You failed to address it or even try to refute it. All you did was repeat your tradition.

It is true that in the time of Christ, the Jews (specifically the Pharisees), waved the sheaf after the annual Sabbath. However, the Pharisees were following a tradition of man in doing so and were not doing it as instructed in the Hebrew Scriptures.

In the Hebrew Scriptures, the day of the waving of the Omer was to be observed on the day after the weekly Sabbath (Leviticus 23:11). This was the day the ancient Jews celebrated the Omer until during or after the time of the Babylonian captivity. After the captivity, the Jews, probably influenced by the Babylonian observance of the Nisan 15 Sabbath, started calling Abib15 in their calendar Nisan 15, and began observing it as a Sabbath. When no one knows for sure.

Sometime during the third century BCE seventy-two Jews in Alexandria, Egypt translated the Hebrew Scriptures into Greek. They took Leviticus 23 and made some subtle changes in the text that made the waving of the Omer to be observed on the day after the first day of Unleavened Bread (Nisan 15). This was a huge change and it was more of an interpretation than a translation. That means the ancient practice of waving the Omer after the weekly Sabbath was abolished and the erroneous tradition of waving the Omer after Nisan 15 was begun.

Not all Jews agreed with this. There were some that clung to the teaching of the Hebrew Scriptures and insisted that the Jews should wave the Omer after the weekly Sabbath and begin the seven Sabbath countdown toward Shavuot on that same day. In Jesus' day, that group was the Sadducees. The Sadducees even had control of the Temple at one point in Second Temple history and their teaching was practiced every spring in the Jewish calendar.

However, at one point the Pharisees gained control of the Temple and its practices and they enforced the teaching that the waving of the Omer should occur on the day after the first day of Unleavened Bread. That was the way it was when Jesus was alive. This tradition has endured every since in normative Judaism. There are still some Jews who follow the Sadducees and the Karaites in their interpretation of the waving of the Omer.

I should mention the timing of the waving of the Omer is crucial to properly determine the day of Shavuot (Pentecost). Under current Pharisaical reckoning, Shavuot can fall on any day of the week. Under the Sadducean and Karaite reckoning Shavuot always falls on a Sunday.

Now, keeping that in mind, it may surprise you that the year Jesus died both the Sadducean and the Phariseean method fell on the same day of the week. So, even though the Pharisees were following an unscriptural interpretation of the waving of the Omer they got the day right the year Jesus died. That way, no matter what day a Jew believed was the correct waving of the Omer, they all celebrated Shavuot on the same day 50 days from the waving of the Omer, a Sunday.

For more, read my comments on this link from Biblical Hermeneutics that discusses in greater detail the fallacy of the Nisan 15 Sabbath.

What is the significance that the word Sabbath is often plural?

At that time Jesus went on the sabbath day (σαββασιν - plural) through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. But when the Pharisees saw it, t...

hermeneutics.stackexchange.com

And here (using the pseudonym Saber Truth Tiger) I discuss the three options for what "the first of the Sabbaths" means:

Could Jesus have arisen from the dead before sunrise on the Sabbath?

Internet historian and author Daniel Gregg has claimed that Jesus was crucified on Wednesday afternoon, died, and was resurrected from the dead in the wee hours before sunrise Sabbath morning. (Sou...

hermeneutics.stackexchange.com

 

[daq]

The Hebrew Idiom Behind The Resurrection Day [1] The passages translated first day of the week in the four Evangelists, Acts, and 1Corinthians, are traditional mistranslations whose design is to suppress the fact that the resurrection of Yeshua (Jesus) was on the seventh day Sabbath. Anyone who can read Greek knows that they say, one day of the Sabbaths ...... Finish reading here: The Hebrew Idiom Behind The Resurrection Day Then come back here and comment!

Shabbat hour of the sacred calendar day: το σαββατον (a/n/singular)

Luke 23:56 N/A-W/H
56 υποστρεψασαι δε ητοιμασαν αρωματα και μυρα και το μεν σαββατον ησυχασαν κατα την εντολην

Full day weekly Shabbat (g/n/plural because every hour of the day is as a mini-Shabbat hour)

Luke 24:1 N/A-W/H
1 τη δε μια των σαββατων ορθρου βαθεως επι το μνημα ηλθον φερουσαι α ητοιμασαν αρωματα

μια των σαββατων = (hour) one of the (weekly) Shabbat

Yom is Light, (Gen 1:5), and therefore whenever yom is used as an increment of time it may be any increment of time depending on the context. If a yom may be a day, and a day may be as a thousand years and a thousand years as one day with the Most High, then surely a yom may also be an hour: thus we have the seven yamim in a yom in the opening creation account, which expounds the sacred calendar day. Moreover we have twelve yom (hours) in a yom (day) in BaMidbar 7, in the single yom-day wherein the altar was anointed, (according to the text in not one but two places), which expounds the civil calendar day of twelve yom (hours) in a yom (day).

The one definition of Yom unfortunately not found in lexicons is an hour.

 

[Saber Truth Tiger]

Basically and argument that the majority cannot be deceived, and and argument that tradition is never wrong. Both the majority and tradition are wrong on the essentials, the Christmas, Easter, the meaning of faith, the meaning of the Torah and its application, the nature of God vs. Calvinsim, etc.

Pray tell me Daniel, who claims that a majority cannot be deceived? Who argues that tradition is never wrong? This seems to be a couple of straw men. it seems, if I remember correctly, that you believe the majority is NEVER right and the traditions are always wrong. This is just ridiculous. You hold fast to a tradition of the Pharisees every time you assert Nisan 15 was an annual Sabbath. Jesus chides the Pharisees on teaching the traditions of men and yet here you are, supporting the Pharisees's tradition of man. You are self-taught in Hebrew and Greek and probably have never spent a day in a University classroom learning the fine intricacies of the Bible languages and yet you feel qualified to rule that these Greek and Hebrew scholars that have trained their whole lives to translate the scriptures into English are either woefully incompetent or willfull liars, claiming that they have translated "first of the Sabbaths" or "One of the Sabbaths" into "first of the week" full well knowing that it is really the weekly Sabbath.

The scholars that I have consulted have told me that yes, literally the texts reads "one of the Sabbaths" or "first of the Sabbaths" but they have also told me that it can be a Jewish idiom referring to the "first of the week." You of course flatly rejected this and accuse them of lying. Do you know their hearts? Have you read their minds? By whose standard do you claim they are lying when they say that "first of the Sabbaths" can also be rendered as "first of the week"? How come it never occurs to you that they may be mistaken and not lying at all? Has that ever crossed your mind? Could they be lovers of God and Jesus who sincerely want to serve him with all their being but are just a little confused on their chronology? Whenever someone questions your assertions you seem to take it personally. Why is that? Are you attempting to "poison the well"?

I notice how easily you take offense if someone disagrees with you. Heck, you disagree with almost everyone yet people often remain calm and collected when you do. You seem to have an attitude of superiority when comparing yourself with those whom you disagree with. I pray that you one day come to the realization that you are in error and stop these false teachings. I mean, you really make some boners. Like claiming Shavuot (Pentecost) first fell on the weekly Sabbath the year Israel left Egypt. That one just staggered me. How could someone like you, who has obviously studied a great deal, make an error as grievous as that one? Daniel, just so you know, there was NO Shavuot the year the Children of Israel left Egypt. In order to have a Shavuot you need to have at least two things, one, the waving of the Omer and two, a seven Sabbath countdown to Shavuot. Israel did not have either of those the year they departed Egypt. There was no Omer when the Israelites left Egypt. That day did not even exist until Israel entered the Promised Land. The revelation of the Sabbath did not even begin until several weeks into their journey to Mt. Sinai so there was no seven Sabbath countdown toward Shavuot.

It's little things like this, clues that you are not as well informed in the Bible as you seem to think you are. I still hope you will come to see the errors in your teachings and will join us here at Christian Forums helping others see the error in the Nisan 15 Sabbath. It is crucial for God's people to know which day is the correct day of the waving of the Omer.

Here is something you should know. The Jewish scholars in Alexandria, Egypt that translated the Hebrew Scriptures into Greek translated the Hebrew word SABBATH as week at least once in Leviticus 23. In the Menachot 65a through Menachot 66a the Jewish scholars translated Sabbath as week several times.

Menachot

Menachot (“Meal Offerings”) is the second tractate in Seder Kodashim (“Order of Holy Things"). Its thirteen chapters mainly discuss flour-based offerings brought in the Temple, as well as oil and wine libations. Among the topics addressed are intentions that nullify an offering’s validity...

www.sefaria.org

The fact that you didn't know this speaks volumes about your belief that you know more than all those scholars out there who believe that Sabbath can be rendered as week. The LXX translated Sabbath as week in the 3rd century BCE and the Jewish scholars early in the first millennium translated Sabbath into week several times. I have provided you examples where the Jews translated Sabbath as week. Are you still going to hold to your error that Sabbath cannot be translated as week?

 

[Saber Truth Tiger]

23:11 ^In¹ the day after the rest the priest shall make it waved. The dispute over the date of Shav̱ūōt (Pentecost) goes back more than 2000 years, and is apparent even today in the divisions among Messianic Jewish, non-Jewish Torah observant groups, and individual teachers in the Messianic Faith. This sad state of affairs comes from the loss of proper Biblical Chronology and unsuccessful or incomplete attempts to reconstruct it after the devastation caused by the Church of Rome, and the Gnostic heresy. Most new teachers coming into the Messianic Faith are quite unaware of the murky waters they are treading as they seek to try to recover the lost facts from the Roman and Gnostic legacies they learned in the Church. It takes a heavy dose of humility among teachers to learn to unwind the false teachings of the past, as well as praying and following the lead of the Holy Spĭrit.
Today there is a division between those in the Messianic Faith who teach that Pentecost (Shav̱ūōt) is always on a Sunday, and counted from a Sunday, and those who agree with the Rabbis that it is counted from the day after Passover, and accordingly is not always on a Sunday.
The majority of the Jews, following the Rabbis and Pharisees conclude that the rest day (Shabbat) in this passage is the annual Shabbat. Therefore the counting of days to Shav̱ūōt begins on the day after the annual Shabbat. A minority of Jews, following the Sadducean sect, and its later revival under the name of Karaites in the 9th century AD, taught that the weekly Shabbat was meant in this text. Therefore, they always begin counting on a Sunday. I will call this view Karaite.
The first century Jewish historian, Josephus, the Jewish philosopher Philo of Alexandria, the Jewish Apostle John (John 19:31), and the Jewish proselyte Luke (Luke 6:1), the Jewish Targums, and the LXX (Septuagint) regard the first day of unleavened bread as the first Shabbat of the feast, and teach counting is to begin after it on the second day of the feast. Also, in agreement, all of the gospels and Paul regard the following Sabbath as the first of the seven Shabbatot (Sabbaths) counted after the first annual Sabbath (Lev. 23:15; Mat. 28:1; Mark 16:2; Luke 24:1; John 20:1, 19; Acts 20:7; 1Cor. 16:2). The Karaite view, on the other hand, opposing the above facts, almost always skips counting the first Sabbath after Passover in the seven Sabbaths because their interpretation of Lev. 23:11, 16 prevents them from acknowledging it. In particular, those of the Messianic Faith following the Karaite view are unable to acknowledge that the weekly Sabbath after the crucifixion is the first of the Sabbaths as recorded in all four gospels.
The Roman Catholic Church makes the argument that the resurrection was on Sunday, and therefore, Sunday is to be the first day for counting the days to Pentecost, even if formerly it was counted differently. The Sadducean heresy against the resurrection also laid the seeds of the Sunday heresy, when the Church found it convenient to adopt their sectarian views on the reckoning of Pentecost. Origin of Alexandria makes the familiar gnostic argument of the eighth day for Sunday, that the number 50 is sacred, is manifest from the days of the celebrated festival of Pentecost...The number 50 moreover contains seven Sabbaths, a Sabbath of Sabbaths and also above these full Sabbaths a new beginning in the eighth, of a really new rest that remains above the Sabbath (Calendars, J. Van Goudoever, pg. 185). Observe, then, that Origin equates the 50th day with the 8th day, and then calls it a new rest, setting it above the seventh day. This is the devilish gnostic reasoning that pervaded early Catholic thinking, and still plagues even Lutherans like Roger Beckwith, and Calvinistic Gnostics like dispensationalist Lewis Sperry Chafer.
The Church Fathers were often of two minds on this. When explaining Luke 6:1 or the practice before the resurrection, they disagreed with the Karaite interpretations. But this did not bother them, because they regarded the cross as a dispensational shift. They were just fine with Pentecost being celebrated one way before the resurrection, and then being changed to suit their chronology afterwards. This is because they supported the gnostic theology of transference from Sabbath to Sunday. So accordingly, what they think the Torah taught about Pentecost can only be ascertained when they are describing the situation before the resurrection in the general sense and not just a specific example, since in any specific example they may believe that Pentecost just happened to fall on Sunday. Finding material to meet these conditions is not easy. And further, they seem not to have taken any hints from the synagogue at all, since they often ended up with Pentecost on Sivan 3 or 4 when trying to figure out what the Torah text meant.
A fair number of conservative commentators after the time of the reformation returned to the view that the counting began after the annual Sabbath. I will now explain this passage and the following.
הַשַּׁבָּת hashabbat = the rest. The text is refering to the rest from any work of labor in vs. 7 on the first day of unleavened bread. It will be noted that the annual holy days are also called by the term rest, i.e. Yōm Terūa̒h, complete rest (23:24); Yōm Kippūri̱m, A rest of complete rest and your rest (23:32); The first day of Sūkkōt, complete rest (23:39), and the eighth day (23:39). Only Shavū̒ōt and the last day of Passover are omitted. However, the specification, You may not do any work of labor is given for these days also (23:21, 23:8).
I translate rest because this is what the Hebrew word Shabbat means. It means a cessation or rest from labor. Only by insisting that annual feast days are never called Shabbat can the followers of the Karaite tradition justify their insistence that the counting must begin after the regular weekly Shabbat. This position is refuted by Apostolic texts which refer to the annual Sabbath (John 19:31; Mark 16:1; Luke 23:56; Mark 15:42; Mat 28:1a). When these texts say the Sabbath they are each speaking of the annual Sabbath in the context of the proper chronology of the three days and three nights, and the first of the Sabbaths (Mat. 28:1a, 1b; Mark 16:2; John 20:1, 19; Luke 24:1). If anyone does not understand that the resurrection was on the Sabbath instead of Sunday, then he or she will not be able to understand the faulty argument based on the Karaite observance. A good understanding of the resurrection chronology is a prerequisite to understanding the solution to the Shav̱ūōt controversy.
In Joshua 5:11, the day of the waving is explained as in the day after the passover: Jos. 5:10-12, 10 Then the sons of Yisraēl encamped in Gilgal. Then they did the passover on the fourteenth day of the month at the setting in the plain of Yeri̱ḥō. Then they ate from the produce of the land in the day after the passover, unleavened bread, and roasted grain, in that same day. Therefore, the mǎn rested in the day after, in their eating from the produce of the land, and there had been no more mǎn for the sons of Yisraēl. Therefore, they ate from the fruit of the production of the land of Cenaan in that year.
The 15th of Aviv was the day of the second Passover offering, memorializing the Exodus. The first passover offering was on the 14th, instituted in Egypt. The second offering was instituted for the memorial of the Exodus after the Exodus. So Joshua is pointing to the day after the 15th. The 15th is the rest mentioned in Lev. 23:11. The 16th is when they waved the sheaf, and ate the new grain.
The Karaites claim that Joshuas passover, the 15th of the month, fell onto the weekly Sabbath that year. If this is so, then the manna ceased on the Sabbath, and not on the day after the Sabbath as claimed in Josh. 5:12.
In the Scroll of Biblical Chronology, I actually calculate these dates. The result is not what the Karaites wish for.
Shavū̒ōt in the year of the Exodus fell on the weekly Sabbath, and not Sunday. This is proved in Exodus 24:15-16. There were six working days after Shavū̒ōt, and then the seventh day.
The resurrection of Messiah was on the first Sabbath after Passover in AD 34. If the counting to Shavū̒ōt had started on a Sunday that year, then Messiah could not have been raised on the first of the Sabbaths as all texts agree.
Therefore, the rest in Lev. 23:11 is the same as the first day of unleavened bread, a fact also confirmed by John 19:31 which calls the day a high Sabbath, and generally the Rabbis who refer the Sabbath named there to the first day of the feast, and not to the weekly Sabbath. Torah Times - Homepage


My remarks

Gregg, the first Shavuot did not fall on the weekly Sabbath the year of the Exodus. You are in error on this. You need at least two things in order to celebrate a Shavuot. One, you need the waving of the Omer to begin your seven Sabbath countdown to Shavuot (Pentecost). The year of the Exodus there was no waving of the Omer. The Omer was first waved when Israel entered the Promised Land forty years later. You also need a seven Sabbath countdown to Shavuot and there were no seven Sabbaths from the departure from Egypt to the day of the giving of the Law at Mt. Sinai. The Jews spent several weeks traveling before God revealed the Sabbath to them, some time in the second month of their trip to Mt. Sinai. No waving of the Omer, no seven Sabbath countdown, no Pentecost. Third, you need a Sunday Pentecost in order for it to be the correct day of the week. Leviticus 23:11 states that the waving of the Omer was to occur on the day after the weekly Sabbath. That would be Sunday. Fifty days later, with inclusive reckoning, Shavuot would fall on a Sunday. So, if the giving of the Law was on Saturday, it was not Shavuot. In fact, the Jews who wrote the Hebrew Scriptures never connected the giving of the Law with Shavuot. Never. It had an agricultural application, but never was celebrated as the day the Law was given until hundreds of years AFTER the Hebrew Scriptures were written. Then, and only then, sometime late in the first century AD was the giving of the Law connected to the giving of the Law at Mt. Sinai. Your Saturday Shavuot is a false teaching. I hope you come to see the error of your ways.

 

[daq]

Shemot-Exodus 34:22 WLC
וְחַג שָׁבֻעֹת תַּעֲשֶׂה לְךָ בִּכּוּרֵי קְצִיר חִטִּים וְחַג הָֽאָסִיף תְּקוּפַת הַשָּׁנָֽה׃

This text actually says "for yourself", (highlighted in red), but many translators omit it, apparently because it does not agree with what is stated in the companion passage and perhaps they cannot make sense of it. The companion passage actually mentions three times in a year two times and it surely contains more information.

Shemot-Exodus 23:14-17
14 Three occasions [literally steps] you shall feast unto Me in a year.
15 Ḥag Matzot you shall observe: seven yamim you shall eat matzot, as I commanded you, at the appointed time of the month of Abib, for in it you came out from Mitzraim, and none shall appear before Me empty.
16 And Ḥag haQatzir, the firstfruits of your labors which you sow in the field: and Ḥag haAsif in the going out of the year, in your gathering in your labors out of the field.
17 Three times in a year shall all your males appear before the Adon, יהוה.

Shemot-Exodus 34:22-23
22 And Ḥag Shabuot you shall observe for yourself, firstfruits of the wheat harvest, [Qatzir], and Ḥag-haAsif at the revolution of the year.
23 Three times in a year shall all your males appear before the Adon, יהוה Elohei Yisrael.

1) There is a Ḥag haQatzir (Shabuot) "unto Me", says the Most High.
2) There is a Ḥag Shabuot (Qatzir) "for yourself", says the Most High.
3) They are not on the same timescales.

 

[Saber Truth Tiger]

23:11 ^In¹ the day after the rest the priest shall make it waved. The dispute over the date of Shav̱ūōt (Pentecost) goes back more than 2000 years, and is apparent even today in the divisions among Messianic Jewish, non-Jewish Torah observant groups, and individual teachers in the Messianic Faith. This sad state of affairs comes from the loss of proper Biblical Chronology and unsuccessful or incomplete attempts to reconstruct it after the devastation caused by the Church of Rome, and the Gnostic heresy. Most new teachers coming into the Messianic Faith are quite unaware of the murky waters they are treading as they seek to try to recover the lost facts from the Roman and Gnostic legacies they learned in the Church. It takes a heavy dose of humility among teachers to learn to unwind the false teachings of the past, as well as praying and following the lead of the Holy Spĭrit.



My remarks

DANIEL GREGG
23:11 ^In¹ the day after the rest the priest shall make it waved. The dispute over the date of Shav̱ūōt (Pentecost) goes back more than 2000 years, and is apparent even today in the divisions among Messianic Jewish, non-Jewish Torah observant groups, and individual teachers in the Messianic Faith. This sad state of affairs comes from the loss of proper Biblical Chronology and unsuccessful or incomplete attempts to reconstruct it after the devastation caused by the Church of Rome, and the Gnostic heresy. Most new teachers coming into the Messianic Faith are quite unaware of the murky waters they are treading as they seek to try to recover the lost facts from the Roman and Gnostic legacies they learned in the Church. It takes a heavy dose of humility among teachers to learn to unwind the false teachings of the past, as well as praying and following the lead of the Holy Spĭrit.

Today there is a division between those in the Messianic Faith who teach that Pentecost (Shav̱ūōt) is always on a Sunday, and counted from a Sunday, and those who agree with the Rabbis that it is counted from the day after Passover, and accordingly is not always on a Sunday.

SABER TRUTH TIGER
There is indeed a division between Messianic Jews about which day is the proper day to wave the Omer and celebrate Shavuot. Some believe Shavuot (Pentecost) should be observed every year on a Sunday and others believe it should be celebrated on any day of the week, depending on which day of the week Nisan 16 fell on.

DANIEL GREGG
The majority of the Jews, following the Rabbis and Pharisees conclude that the rest day (Shabbat) in this passage is the annual Shabbat. Therefore the counting of days to Shav̱ūōt begins on the day after the annual Shabbat. A minority of Jews, following the Sadducean sect, and its later revival under the name of Karaites in the 9th century AD, taught that the weekly Shabbat was meant in this text. Therefore, they always begin counting on a Sunday. I will call this view Karaite.

SABER TRUTH TIGER
It is sort of funny that Gregg refers to the majority of the Jews who observe the waving of the Omer on the day after the First Day of Unleavened Bread. Elsewhere in his writings, when his opponent appeals to the majority. Gregg is quick to point out that a majority does not determine which position is correct. Gregg is correct to say that, because the majority does not always determine truth. Yet, here we see Gregg appealing to the majority, when it agrees with his position. I take the Karaite view, which is a minority opinion. And, just so you know, just because a majority may believe something to be true, doesn't make it false. The majority of Christians believe Jesus rose on Sunday. Does Daniel Gregg accept the majority view?

DANIEL GREGG
Jewish Apostle John (John 19:31), and the Jewish proselyte Luke (Luke 6:1), the Jewish Targums, and the LXX (Septuagint) regard the first day of unleavened bread as the first Shabbat of the feast, and teach counting is to begin after it on the second day of the feast.

SABER TRUTH TIGER
I have no disagreement that when Josephus wrote his book on Jewish customs, he believed that the day after the first day of Unleavened Bread began the waving of the Omer. Philo also followed the Pharisee reckonings of counting the Omer and celebrating Shavuot. However, there is no credible evidence that John or Luke believed the waving of the Omer on the day AFTER the first day of Unleavened Bread. John 19:31 and Luke 6:1 do not prove that the waving of the Omer was on Nisan 16. I would love to discuss this with Daniel Gregg himself if he should read these comments and wants to confront me, I will go in greater detail when I discuss it with him.

DANIEL GREGG
Also, in agreement, all of the gospels and Paul regard the following Sabbath as the first of the seven Shabbatot (Sabbaths) counted after the first annual Sabbath (Lev. 23:15; Mat. 28:1; Mark 16:2; Luke 24:1; John 20:1, 19; Acts 20:7; 1Cor. 16:2).

SABER TRUTH TIGER
That is incorrect. Let’s be frank here. The Sadducees (also the Karaites) believed the waving of the Omer occurred on Sunday, the day AFTER the first weekly Sabbath following Jesus’s death on the cross. The Sadducees and the Karaites have the right day for the waving of the Omer. The Pharisees do not. Modern Judaism largely accepts the Pharisee reckoning on Nisan 16 but they are incorrect to do so. Gregg asserts that the “first of the Sabbaths” or “one of the Sabbaths” in Matthew 28:1, Mark 16:1, Luke 24:1, John 20:1, 19, Acts 20:7, I Cor. 16:2 is referring to the first weekly Sabbath following the so-called annual Sabbath. That is a false teaching.

DANIEL GREGG
The Karaite view, on the other hand, opposing the above facts, almost always skips counting the first Sabbath after Passover in the seven Sabbaths because their interpretation of Lev. 23:11, 16 prevents them from acknowledging it. In particular, those of the Messianic Faith following the Karaite view are unable to acknowledge that the weekly Sabbath after the crucifixion is the first of the Sabbaths as recorded in all four gospels.

SABER TRUTH TIGER
The Sadducees and Karaites have it right. They did not even begin to count the days to Shavuot until the day following the first weekly Sabbath after Nisan 15. They did not accept the LXX translation of Leviticus 23:11. The Hebrew Scriptures clearly taught in Leviticus 23:11 that the waving of the Omer began on the day after the weekly Sabbath. However, centuries later, there were Jews in Alexandria, Egypt who mistranslated the Hebrew words “after the Sabbath” in Leviticus 23:11 and they replaced it with “after the first day” meaning after the first day of Unleavened Bread. I cover this in more detail in two responses to Biblical Hermeneutics Stack Exchange in the question “ Can Nisan 15 be a Sabbath?” I use the name Saber Truth Tiger in my responses.

can Nisan 15 be referred to as "the sabbath"?

DANIEL GREGG
23:11 ^In¹ the day after the rest the priest shall make it waved. The dispute over the date of Shav̱ūōt (Pentecost) goes back more than 2000 years, and is apparent even today in the divisions among Messianic Jewish, non-Jewish Torah observant groups, and individual teachers in the Messianic Faith.

SABER TRUTH TIGER
The Karaites are correct to believe Shavuot always occurred on a Sunday. Your claim that Shavuot fell on a Sabbath the year the children of Israel departured Egypt is false. You need two things to have a Shavuot (Pentecost). One, you need a waving of the Omer. The Omer would be waved after the first weekly Sabbath during the Days of Unleavened Bread. There was no waving of the Omer the week Israel departed Egypt. The waving of the Omer would be first practiced AFTER the children of Israel entered the Promised Land, forty years after they left Egypt. Two, you would need a seven Sabbath countdown from the waving of the Omer to reach the 49th day of the fifty day countdown. However, Yahweh did not even reveal the Sabbath to Israel until the middle of the second month of their departure from Egypt (Exodus 16). So, there was no waving of the Omer the year Israel departed Egypt and there was no seven Sabbath countdown to Shavuot. Not only that, but Shavuot always falls on a Sunday. So, the giving of the Law could not have been given on a Sunday, because the giving of the Law occurred on a Sabbath, the day before Shavuot.

DANIEL GREGG
Attempts have been made to claim the first Shavuot fell on a Sabbath when the Law was given to Moses and the elders of Israel. However, no matter how significant the day of the giving of the Law became to Israel, it was not associated with Shavuot until centuries after the Hebrew Scriptures were written. After Temple worship ceased in 70 CE the Jews began connecting Shavuot to the giving of the Law and it was only then that the rabbis and their followers began observing the giving of the Law on Shavuot.
This sad state of affairs comes from the loss of proper Biblical Chronology and unsuccessful or incomplete attempts to reconstruct it after the devastation caused by the Church of Rome, and the Gnostic heresy. Most new teachers coming into the Messianic Faith are quite unaware of the murky waters they are treading as they seek to try to recover the lost facts from the Roman and Gnostic legacies they learned in the Church. It takes a heavy dose of humility among teachers to learn to unwind the false teachings of the past, as well as praying and following the lead of the Holy Spĭrit.

SABER TRUTH TIGER
It would require a heavy dose of humility for you to admit you might be wrong on your stance that Nisan 15 is an annual Sabbath.

DANIEL GREGG
Today there is a division between those in the Messianic Faith who teach that Pentecost (Shav̱ūōt) is always on a Sunday, and counted from a Sunday, and those who agree with the Rabbis that it is counted from the day after Passover, and accordingly is not always on a Sunday.

SABER TRUTH TIGER
This division dates back to at least during the time of the Babylonian Captivity. The Sadducees (Karaites) have the correct day of the waving of the Omer and the rabbis and the ensuing Jewish tradition is wrong. Jesus warned the Pharisees were following the traditions of men and the Nisan 15 “Sabbath” is one of those traditions of men and is not scriptural at all, unless you place the erroneous Septuagint translation ahead of the Hebrew Scriptures.

DANIEL GREGG
The majority of the Jews, following the Rabbis and Pharisees conclude that the rest day (Shabbat) in this passage is the annual Shabbat. Therefore the counting of days to Shav̱ūōt begins on the day after the annual Shabbat. A minority of Jews, following the Sadducean sect, and its later revival under the name of Karaites in the 9th century AD, taught that the weekly Shabbat was meant in this text. Therefore, they always begin counting on a Sunday. I will call this view Karaite.

SABER TRUTH TIGER
Here we are again with the “majority of the Jews” and people who have read Daniel Gregg’s comments in the archives know he is quick to denounce his opponents when they appeal to the majority in their arguments. Gregg’s “Therefore” is misplaced because he is assuming the Pharisee counting began on the day after the non-existent annual Sabbath. There were two holy convocations called Sabbath in Leviticus 23. One of them was the weekly Sabbath and it forbade ALL work. The one annual holy convocation that was called Sabbath was the Day of Atonement (Yom Kippur). It too, like the weekly Sabbath, forbade ALL work.

DANIEL GREGG
The Roman Catholic Church makes the argument that the resurrection was on Sunday, and therefore, Sunday is to be the first day for counting the days to Pentecost, even if formerly it was counted differently. The Sadducean heresy against the resurrection also laid the seeds of the Sunday heresy, when the Church found it convenient to adopt their sectarian views on the reckoning of Pentecost. Origin of Alexandria makes the familiar gnostic argument of the eighth day for Sunday, that the number 50 is sacred, is manifest from the days of the celebrated festival of Pentecost...The number 50 moreover contains seven Sabbaths, a Sabbath of Sabbaths and also above these full Sabbaths a new beginning in the eighth, of a really new rest that remains above the Sabbath (Calendars, J. Van Goudoever, pg. 185). Observe, then, that Origin equates the 50th day with the 8th day, and then calls it a new rest, setting it above the seventh day. This is the devilish gnostic reasoning that pervaded early Catholic thinking, and still plagues even Lutherans like Roger Beckwith, and Calvinistic Gnostics like dispensationalist Lewis Sperry Chafer.

SABER TRUTH TIGER
The Roman Catholic Church reckoned Pentecost using the Sadducean method of counting from the Omer. I know those wicked wicked mean Catholics make an easy target for those who despise them but on this issue they have it right. The way it was performed by the Jews in Jesus’ day was erroneous. Anytime Gregg wants to discuss this with me I will wait for him to appear so we can discuss in view of eyewitnesses. As far as his argument concerning Sunday observance is considered, I worship God on the Sabbath.

DANIEL GREGG
The Church Fathers were often of two minds on this. When explaining Luke 6:1 or the practice before the resurrection, they disagreed with the Karaite interpretations. But this did not bother them, because they regarded the cross as a dispensational shift. They were just fine with Pentecost being celebrated one way before the resurrection, and then being changed to suit their chronology afterwards.

SABER TRUTH TIGER
The way they changed the Omer from the Pharisaical reckoning to the Sadducean reckoning was because they were right to do so. The Pharisee method was unscriptural. The Fathers merely corrected the erroneous Pharisee method. I know it is easy to hate on the Catholics but that doesn’t mean everything they teach is wrong.

 

[Saber Truth Tiger]

23:11 ^In¹ the day after the rest the priest shall make it waved. The dispute over the date of Shav̱ūōt (Pentecost) goes back more than 2000 years, and is apparent even today in the divisions among Messianic Jewish, non-Jewish Torah observant groups, and individual teachers in the Messianic Faith. This sad state of affairs comes from the loss of proper Biblical Chronology and unsuccessful or incomplete attempts to reconstruct it after the devastation caused by the Church of Rome, and the Gnostic heresy. Most new teachers coming into the Messianic Faith are quite unaware of the murky waters they are treading as they seek to try to recover the lost facts from the Roman and Gnostic legacies they learned in the Church. It takes a heavy dose of humility among teachers to learn to unwind the false teachings of the past, as well as praying and following the lead of the Holy Spĭrit.
Today there is a division between those in the Messianic Faith who teach that Pentecost (Shav̱ūōt) is always on a Sunday, and counted from a Sunday, and those who agree with the Rabbis that it is counted from the day after Passover, and accordingly is not always on a Sunday.
The majority of the Jews, following the Rabbis and Pharisees conclude that the rest day (Shabbat) in this passage is the annual Shabbat. Therefore the counting of days to Shav̱ūōt begins on the day after the annual Shabbat. A minority of Jews, following the Sadducean sect, and its later revival under the name of Karaites in the 9th century AD, taught that the weekly Shabbat was meant in this text. Therefore, they always begin counting on a Sunday. I will call this view Karaite.
The first century Jewish historian, Josephus, the Jewish philosopher Philo of Alexandria, the Jewish Apostle John (John 19:31), and the Jewish proselyte Luke (Luke 6:1), the Jewish Targums, and the LXX (Septuagint) regard the first day of unleavened bread as the first Shabbat of the feast, and teach counting is to begin after it on the second day of the feast. Also, in agreement, all of the gospels and Paul regard the following Sabbath as the first of the seven Shabbatot (Sabbaths) counted after the first annual Sabbath (Lev. 23:15; Mat. 28:1; Mark 16:2; Luke 24:1; John 20:1, 19; Acts 20:7; 1Cor. 16:2). The Karaite view, on the other hand, opposing the above facts, almost always skips counting the first Sabbath after Passover in the seven Sabbaths because their interpretation of Lev. 23:11, 16 prevents them from acknowledging it. In particular, those of the Messianic Faith following the Karaite view are unable to acknowledge that the weekly Sabbath after the crucifixion is the first of the Sabbaths as recorded in all four gospels.
The Roman Catholic Church makes the argument that the resurrection was on Sunday, and therefore, Sunday is to be the first day for counting the days to Pentecost, even if formerly it was counted differently. The Sadducean heresy against the resurrection also laid the seeds of the Sunday heresy, when the Church found it convenient to adopt their sectarian views on the reckoning of Pentecost. Origin of Alexandria makes the familiar gnostic argument of the eighth day for Sunday, that the number 50 is sacred, is manifest from the days of the celebrated festival of Pentecost...The number 50 moreover contains seven Sabbaths, a Sabbath of Sabbaths and also above these full Sabbaths a new beginning in the eighth, of a really new rest that remains above the Sabbath (Calendars, J. Van Goudoever, pg. 185). Observe, then, that Origin equates the 50th day with the 8th day, and then calls it a new rest, setting it above the seventh day. This is the devilish gnostic reasoning that pervaded early Catholic thinking, and still plagues even Lutherans like Roger Beckwith, and Calvinistic Gnostics like dispensationalist Lewis Sperry Chafer.
The Church Fathers were often of two minds on this. When explaining Luke 6:1 or the practice before the resurrection, they disagreed with the Karaite interpretations. But this did not bother them, because they regarded the cross as a dispensational shift. They were just fine with Pentecost being celebrated one way before the resurrection, and then being changed to suit their chronology afterwards. This is because they supported the gnostic theology of transference from Sabbath to Sunday. So accordingly, what they think the Torah taught about Pentecost can only be ascertained when they are describing the situation before the resurrection in the general sense and not just a specific example, since in any specific example they may believe that Pentecost just happened to fall on Sunday. Finding material to meet these conditions is not easy. And further, they seem not to have taken any hints from the synagogue at all, since they often ended up with Pentecost on Sivan 3 or 4 when trying to figure out what the Torah text meant.
A fair number of conservative commentators after the time of the reformation returned to the view that the counting began after the annual Sabbath. I will now explain this passage and the following.
הַשַּׁבָּת hashabbat = the rest. The text is refering to the rest from any work of labor in vs. 7 on the first day of unleavened bread. It will be noted that the annual holy days are also called by the term rest, i.e. Yōm Terūa̒h, complete rest (23:24); Yōm Kippūri̱m, A rest of complete rest and your rest (23:32); The first day of Sūkkōt, complete rest (23:39), and the eighth day (23:39). Only Shavū̒ōt and the last day of Passover are omitted. However, the specification, You may not do any work of labor is given for these days also (23:21, 23:8).
I translate rest because this is what the Hebrew word Shabbat means. It means a cessation or rest from labor. Only by insisting that annual feast days are never called Shabbat can the followers of the Karaite tradition justify their insistence that the counting must begin after the regular weekly Shabbat. This position is refuted by Apostolic texts which refer to the annual Sabbath (John 19:31; Mark 16:1; Luke 23:56; Mark 15:42; Mat 28:1a). When these texts say the Sabbath they are each speaking of the annual Sabbath in the context of the proper chronology of the three days and three nights, and the first of the Sabbaths (Mat. 28:1a, 1b; Mark 16:2; John 20:1, 19; Luke 24:1). If anyone does not understand that the resurrection was on the Sabbath instead of Sunday, then he or she will not be able to understand the faulty argument based on the Karaite observance. A good understanding of the resurrection chronology is a prerequisite to understanding the solution to the Shav̱ūōt controversy.
In Joshua 5:11, the day of the waving is explained as in the day after the passover: Jos. 5:10-12, 10 Then the sons of Yisraēl encamped in Gilgal. Then they did the passover on the fourteenth day of the month at the setting in the plain of Yeri̱ḥō. Then they ate from the produce of the land in the day after the passover, unleavened bread, and roasted grain, in that same day. Therefore, the mǎn rested in the day after, in their eating from the produce of the land, and there had been no more mǎn for the sons of Yisraēl. Therefore, they ate from the fruit of the production of the land of Cenaan in that year.
The 15th of Aviv was the day of the second Passover offering, memorializing the Exodus. The first passover offering was on the 14th, instituted in Egypt. The second offering was instituted for the memorial of the Exodus after the Exodus. So Joshua is pointing to the day after the 15th. The 15th is the rest mentioned in Lev. 23:11. The 16th is when they waved the sheaf, and ate the new grain.
The Karaites claim that Joshuas passover, the 15th of the month, fell onto the weekly Sabbath that year. If this is so, then the manna ceased on the Sabbath, and not on the day after the Sabbath as claimed in Josh. 5:12.
In the Scroll of Biblical Chronology, I actually calculate these dates. The result is not what the Karaites wish for.
Shavū̒ōt in the year of the Exodus fell on the weekly Sabbath, and not Sunday. This is proved in Exodus 24:15-16. There were six working days after Shavū̒ōt, and then the seventh day.
The resurrection of Messiah was on the first Sabbath after Passover in AD 34. If the counting to Shavū̒ōt had started on a Sunday that year, then Messiah could not have been raised on the first of the Sabbaths as all texts agree.
Therefore, the rest in Lev. 23:11 is the same as the first day of unleavened bread, a fact also confirmed by John 19:31 which calls the day a high Sabbath, and generally the Rabbis who refer the Sabbath named there to the first day of the feast, and not to the weekly Sabbath. Torah Times - Homepage


My remarks

DANIEL GREGG
This is because they supported the gnostic theology of transference from Sabbath to Sunday. So accordingly, what they think the Torah taught about Pentecost can only be ascertained when they are describing the situation before the resurrection in the general sense and not just a specific example, since in any specific example they may believe that Pentecost just happened to fall on Sunday. Finding material to meet these conditions is not easy. And further, they seem not to have taken any hints from the synagogue at all, since they often ended up with Pentecost on Sivan 3 or 4 when trying to figure out what the Torah text meant.

SABER TRUTH TIGER
Pentecost often ended up on Sivan 3 or 4 because they were following the erroneous view of the Pharisees. Again, I would love to discuss this in more detail with Gregg.

DANIEL GREGG
A fair number of conservative commentators after the time of the reformation returned to the view that the counting began after the annual Sabbath. I will now explain this passage and the following.

SABER TRUTH TIGER
There were many who did that and there are many that have done it today, counting the Omer from the day after the first day of Unleavened Bread. That doesn’t make it right.

DANIEL GREGG
הַשַּׁבָּת hashabbat = the rest. The text is refering to the rest from any work of labor in vs. 7 on the first day of unleavened bread. It will be noted that the annual holy days are also called by the term rest, i.e. Yōm Terūa̒h, complete rest (23:24); Yōm Kippūri̱m, A rest of complete rest and your rest (23:32); The first day of Sūkkōt, complete rest (23:39), and the eighth day (23:39). Only Shavū̒ōt and the last day of Passover are omitted. However, the specification, You may not do any work of labor is given for these days also (23:21, 23:8).

SABER TRUTH TIGER
In Leviticus 23 Jesus spoke the law to Moses and in doing so he pointed out that rest alone was insufficient to call a day a Sabbath. In Leviticus 23 Jesus called days that forbade ALL work Sabbaths and days that forbade only *servile* work were not called Sabbaths. Some are quick to claim that the Sabbath was a rest day so therefore all rest days are Sabbaths. This is a logical fallacy. That’s like saying all collies are dogs therefore all dogs are collies. Do you see it? All Sabbaths are rest days but not all rest days are Sabbaths. The new moons were also rest days but they were never called Sabbaths.

Were the new moons observed similarly to Sabbaths and holy convocations?

by Saber Truth Tiger Were the new moons celebrated similarly to the Sabbaths and holy convocations? It seems as though they were. Here are some verses from the Hebrew Scriptures. Amos 8:5 Saying, W...

hermeneutics.stackexchange.com

The only annual holy convocation called a Sabbath in the Hebrew Scriptures is the Day of Atonement (Yom Kippur). Why is that? Because Yom Kippur, unlike the other six holy convocations, forbids ALL work, just like the weekly Sabbath.

DANIEL GREGG
I translate rest because this is what the Hebrew word Shabbat means. It means a cessation or rest from labor.

SABER TRUTH TIGER
There are more than one Hebrew word for rest. The Sabbath is indeed a rest. There is a difference between rest when referring to the weekly Sabbath and a rest when referring to non-Sabbath rest days. For example all Texans are American citizens but not all American citizens are Texans.

DANIEL GREGG
Only by insisting that annual feast days are never called Shabbat can the followers of the Karaite tradition justify their insistence that the counting must begin after the regular weekly Shabbat.

SABER TRUTH TIGER
If you want the true date of the day after the Sabbath in Leviticus 23:11 you must insist the annual festival days are never called Sabbaths because the truth is, they are never called Sabbaths in the Bible. Whenever someone tells you Nisan 15 is an annual Sabbath just hand them your Bible and say, “Prove it”. That’s it! Prove it! Or “show me chapter and verse where Nisan 15 is called a Sabbath”. There are no such verses in the Bible.

DANIEL GREGG
This position is refuted by Apostolic texts which refer to the annual Sabbath (John 19:31; Mark 16:1; Luke 23:56; Mark 15:42; Mat 28:1a). When these texts say the Sabbath they are each speaking of the annual Sabbath in the context of the proper chronology of the three days and three nights, and the first of the Sabbaths (Mat. 28:1a, 1b; Mark 16:2; John 20:1, 19; Luke 24:1). If anyone does not understand that the resurrection was on the Sabbath instead of Sunday, then he or she will not be able to understand the faulty argument based on the Karaite observance. A good understanding of the resurrection chronology is a prerequisite to understanding the solution to the Shav̱ūōt controversy.

SABER TRUTH TIGER
None of the verses given by Daniel Gregg above refutes the Sadducean and Karaite practice of counting the Omer from the day after the first weekly Sabbath of Passover. A good understanding of the Jewish practice of counting the Omer after the first Sabbath of Passover week is a prerequisite for understanding the truth that Shaavuot (Pentecost) falls on Sunday.

 

[Saber Truth Tiger]

23:11 ^In¹ the day after the rest the priest shall make it waved. The dispute over the date of Shav̱ūōt (Pentecost) goes back more than 2000 years, and is apparent even today in the divisions among Messianic Jewish, non-Jewish Torah observant groups, and individual teachers in the Messianic Faith. This sad state of affairs comes from the loss of proper Biblical Chronology and unsuccessful or incomplete attempts to reconstruct it after the devastation caused by the Church of Rome, and the Gnostic heresy. Most new teachers coming into the Messianic Faith are quite unaware of the murky waters they are treading as they seek to try to recover the lost facts from the Roman and Gnostic legacies they learned in the Church. It takes a heavy dose of humility among teachers to learn to unwind the false teachings of the past, as well as praying and following the lead of the Holy Spĭrit.
Today there is a division between those in the Messianic Faith who teach that Pentecost (Shav̱ūōt) is always on a Sunday, and counted from a Sunday, and those who agree with the Rabbis that it is counted from the day after Passover, and accordingly is not always on a Sunday.
The majority of the Jews, following the Rabbis and Pharisees conclude that the rest day (Shabbat) in this passage is the annual Shabbat. Therefore the counting of days to Shav̱ūōt begins on the day after the annual Shabbat. A minority of Jews, following the Sadducean sect, and its later revival under the name of Karaites in the 9th century AD, taught that the weekly Shabbat was meant in this text. Therefore, they always begin counting on a Sunday. I will call this view Karaite.
The first century Jewish historian, Josephus, the Jewish philosopher Philo of Alexandria, the Jewish Apostle John (John 19:31), and the Jewish proselyte Luke (Luke 6:1), the Jewish Targums, and the LXX (Septuagint) regard the first day of unleavened bread as the first Shabbat of the feast, and teach counting is to begin after it on the second day of the feast. Also, in agreement, all of the gospels and Paul regard the following Sabbath as the first of the seven Shabbatot (Sabbaths) counted after the first annual Sabbath (Lev. 23:15; Mat. 28:1; Mark 16:2; Luke 24:1; John 20:1, 19; Acts 20:7; 1Cor. 16:2). The Karaite view, on the other hand, opposing the above facts, almost always skips counting the first Sabbath after Passover in the seven Sabbaths because their interpretation of Lev. 23:11, 16 prevents them from acknowledging it. In particular, those of the Messianic Faith following the Karaite view are unable to acknowledge that the weekly Sabbath after the crucifixion is the first of the Sabbaths as recorded in all four gospels.
The Roman Catholic Church makes the argument that the resurrection was on Sunday, and therefore, Sunday is to be the first day for counting the days to Pentecost, even if formerly it was counted differently. The Sadducean heresy against the resurrection also laid the seeds of the Sunday heresy, when the Church found it convenient to adopt their sectarian views on the reckoning of Pentecost. Origin of Alexandria makes the familiar gnostic argument of the eighth day for Sunday, that the number 50 is sacred, is manifest from the days of the celebrated festival of Pentecost...The number 50 moreover contains seven Sabbaths, a Sabbath of Sabbaths and also above these full Sabbaths a new beginning in the eighth, of a really new rest that remains above the Sabbath (Calendars, J. Van Goudoever, pg. 185). Observe, then, that Origin equates the 50th day with the 8th day, and then calls it a new rest, setting it above the seventh day. This is the devilish gnostic reasoning that pervaded early Catholic thinking, and still plagues even Lutherans like Roger Beckwith, and Calvinistic Gnostics like dispensationalist Lewis Sperry Chafer.
The Church Fathers were often of two minds on this. When explaining Luke 6:1 or the practice before the resurrection, they disagreed with the Karaite interpretations. But this did not bother them, because they regarded the cross as a dispensational shift. They were just fine with Pentecost being celebrated one way before the resurrection, and then being changed to suit their chronology afterwards. This is because they supported the gnostic theology of transference from Sabbath to Sunday. So accordingly, what they think the Torah taught about Pentecost can only be ascertained when they are describing the situation before the resurrection in the general sense and not just a specific example, since in any specific example they may believe that Pentecost just happened to fall on Sunday. Finding material to meet these conditions is not easy. And further, they seem not to have taken any hints from the synagogue at all, since they often ended up with Pentecost on Sivan 3 or 4 when trying to figure out what the Torah text meant.
A fair number of conservative commentators after the time of the reformation returned to the view that the counting began after the annual Sabbath. I will now explain this passage and the following.
הַשַּׁבָּת hashabbat = the rest. The text is refering to the rest from any work of labor in vs. 7 on the first day of unleavened bread. It will be noted that the annual holy days are also called by the term rest, i.e. Yōm Terūa̒h, complete rest (23:24); Yōm Kippūri̱m, A rest of complete rest and your rest (23:32); The first day of Sūkkōt, complete rest (23:39), and the eighth day (23:39). Only Shavū̒ōt and the last day of Passover are omitted. However, the specification, You may not do any work of labor is given for these days also (23:21, 23:8).
I translate rest because this is what the Hebrew word Shabbat means. It means a cessation or rest from labor. Only by insisting that annual feast days are never called Shabbat can the followers of the Karaite tradition justify their insistence that the counting must begin after the regular weekly Shabbat. This position is refuted by Apostolic texts which refer to the annual Sabbath (John 19:31; Mark 16:1; Luke 23:56; Mark 15:42; Mat 28:1a). When these texts say the Sabbath they are each speaking of the annual Sabbath in the context of the proper chronology of the three days and three nights, and the first of the Sabbaths (Mat. 28:1a, 1b; Mark 16:2; John 20:1, 19; Luke 24:1). If anyone does not understand that the resurrection was on the Sabbath instead of Sunday, then he or she will not be able to understand the faulty argument based on the Karaite observance. A good understanding of the resurrection chronology is a prerequisite to understanding the solution to the Shav̱ūōt controversy.
In Joshua 5:11, the day of the waving is explained as in the day after the passover: Jos. 5:10-12, 10 Then the sons of Yisraēl encamped in Gilgal. Then they did the passover on the fourteenth day of the month at the setting in the plain of Yeri̱ḥō. Then they ate from the produce of the land in the day after the passover, unleavened bread, and roasted grain, in that same day. Therefore, the mǎn rested in the day after, in their eating from the produce of the land, and there had been no more mǎn for the sons of Yisraēl. Therefore, they ate from the fruit of the production of the land of Cenaan in that year.
The 15th of Aviv was the day of the second Passover offering, memorializing the Exodus. The first passover offering was on the 14th, instituted in Egypt. The second offering was instituted for the memorial of the Exodus after the Exodus. So Joshua is pointing to the day after the 15th. The 15th is the rest mentioned in Lev. 23:11. The 16th is when they waved the sheaf, and ate the new grain.
The Karaites claim that Joshuas passover, the 15th of the month, fell onto the weekly Sabbath that year. If this is so, then the manna ceased on the Sabbath, and not on the day after the Sabbath as claimed in Josh. 5:12.
In the Scroll of Biblical Chronology, I actually calculate these dates. The result is not what the Karaites wish for.
Shavū̒ōt in the year of the Exodus fell on the weekly Sabbath, and not Sunday. This is proved in Exodus 24:15-16. There were six working days after Shavū̒ōt, and then the seventh day.
The resurrection of Messiah was on the first Sabbath after Passover in AD 34. If the counting to Shavū̒ōt had started on a Sunday that year, then Messiah could not have been raised on the first of the Sabbaths as all texts agree.
Therefore, the rest in Lev. 23:11 is the same as the first day of unleavened bread, a fact also confirmed by John 19:31 which calls the day a high Sabbath, and generally the Rabbis who refer the Sabbath named there to the first day of the feast, and not to the weekly Sabbath. Torah Times - Homepage


My remarks

DANIEL GREGG

In Joshua 5:11, the day of the waving is explained as in the day after the passover: Jos. 5:10-12, 10 Then the sons of Yisraēl encamped in Gilgal. Then they did the passover on the fourteenth day of the month at the setting in the plain of Yeri̱ḥō. Then they ate from the produce of the land in the day after the passover, unleavened bread, and roasted grain, in that same day. Therefore, the mǎn rested in the day after, in their eating from the produce of the land, and there had been no more mǎn for the sons of Yisraēl. Therefore, they ate from the fruit of the production of the land of Cenaan in that year.

SABER TRUTH TIGER

Here are some texts from three solid translations of Joshua 5.

Joshua 5: (NASB 1995)

10 While the sons of Israel camped at Gilgal they observed the Passover on the evening of the fourteenth day of the month on the desert plains of Jericho. 11 On the [g]day after the Passover, on [h]that very day, they ate some of the produce of the land, unleavened cakes and parched grain. 12 The manna ceased on the [i]day after they had eaten some of the produce of the land, so that the sons of Israel no longer had manna, but they ate some of the yield of the land of Canaan during that year.

Joshua 5: (ESV)

10 While the people of Israel were encamped at Gilgal, they kept the Passover on the fourteenth day of the month in the evening on the plains of Jericho. 11 And the day after the Passover, on that very day, they ate of the produce of the land, unleavened cakes and parched grain. 12 And the manna ceased the day after they ate of the produce of the land. And there was no longer manna for the people of Israel, but they ate of the fruit of the land of Canaan that year.

Joshua 5: (LSB)

10 Then the sons of Israel camped at Gilgal and celebrated the Passover on the evening of the fourteenth day of the month on the desert plains of Jericho. 11 And on the [f]day after the Passover, on [g]that very day, they ate some of the yield of the land, unleavened cakes and roasted grain. 12 Then the manna ceased on the [h]day after they had eaten some of the produce of the land, so that the sons of Israel no longer had manna, but they ate some of the produce of the land of Canaan during that year.

DANIEL GREGG

The 15th of Aviv was the day of the second Passover offering, memorializing the Exodus. The first passover offering was on the 14th, instituted in Egypt. The second offering was instituted for the memorial of the Exodus after the Exodus. So Joshua is pointing to the day after the 15th. The 15th is the rest mentioned in Lev. 23:11. The 16th is when they waved the sheaf, and ate the new grain.

SABER TRUTH TIGER

Let’s read of this text in Leviticus 23:11 (KJV)

10 Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: 11 And he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it. 12 And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.

There is no mention that the waving of the Omer occurred on any of the days mentioned in Joshua 5. The Israelites partook of the Passover late on Nisan 14 and the next daytime period (on the morrow after the Passover) ate old corn of the land, unleavened cakes and parched corn. It is important to keep in mind that these were the days of Unleavened Bread. That’s why they were eating Unleavened Bread. This feast of Unleavened Bread lasted seven days. Sometime during this feast was a weekly Sabbath in which after the priests waved the Omer, beginning the countdown to Shavuot.

The Truth About Shavuot - NehemiasWall.com

DANIEL GREGG

The Karaites claim that Joshuas Passover, the 15th of the month, fell onto the weekly Sabbath that year. If this is so, then the manna ceased on the Sabbath, and not on the day after the Sabbath as claimed in Josh. 5:12.

SABER TRUTH TIGER

The passage in Joshua does not mention that Nisan 15 fell on the weekly Sabbath that year. It has been assumed by many but there is nothing in the text to indicate that.

DANIEL GREGG

In the Scroll of Biblical Chronology, I actually calculate these dates. The result is not what the Karaites wish for. Shavū̒ōt in the year of the Exodus fell on the weekly Sabbath, and not Sunday.

SABER TRUTH TIGER

Shavuot did NOT fall on the weekly Sabbath in the year of the Exodus. There was NO Shavuot the year of the Exodus. There was no waving of the Omer that year. The waving of the Omer would only begin when the Israelites entered the Promised Land. Moreover, there was no seven Sabbath countdown the year of the Exodus. The weekly Sabbath was first introduced to the Israelites a few weeks after the departure from Egypt. And, like it or not, Shavuot could only fall on a Sunday.

DANIEL GREGG

This is proved in Exodus 24:15-16. There were six working days after Shavū̒ōt, and then the seventh day.

SABER TRUTH TIGER

15 Then Moses went up to the mountain, and the cloud covered the mountain. 16 The glory of the Lord [a]rested on Mount Sinai, and the cloud covered it for six days; and on the seventh day He called to Moses from the midst of the cloud.

I agree this was the Sabbath. But this was NOT Shavuot. Shavuot did not even exist until the children of Israel entered the Promised Land.

DANIEL GREGG

The resurrection of Messiah was on the first Sabbath after Passover in AD 34. If the counting to Shavū̒ōt had started on a Sunday that year, then Messiah could not have been raised on the first of the Sabbaths as all texts agree.

SABER TRUTH TIGER

Shavuot would always occur on a Sunday. The giving of the Law in Exodus was not Shavuot. Shavuot was never linked with the Giving of the Law until centuries after the Hebrew Scriptures were written.

DANIEL GREGG

Therefore, the rest in Lev. 23:11 is the same as the first day of unleavened bread, a fact also confirmed by John 19:31 which calls the day a high Sabbath, and generally the Rabbis who refer the Sabbath named there to the first day of the feast, and not to the weekly Sabbath. Torah Times - Homepage

SABER TRUTH TIGER
The rest in Leviticus 23:11 is NOT the same as the first day of unleavened bread, The rest in Leviticus 23:11 is the weekly Sabbath. All Sabbaths are rest days but not all rest days are Sabbaths. John 19:31 is not referring to an annual Sabbath, rather, it is referring to a weekly Sabbath on which a holy convocation fell. If this Saturday was a national holiday and I told you this coming Saturday is a national holiday would that mean that this Saturday itself is a holiday or do I mean that a national holiday falls on this Saturday? Just remember this: The Sabbath is indeed a rest day. I admit that. But it is a different rest day from the others. The weekly Sabbath and the Day of Atonement are BOTH rest days, but they are rest days that forbid ALL work. The remaining six holy convocations are rest days too but they forbid only *servile* work and therefore are NOT Sabbaths.

 

[Saber Truth Tiger]

Therefore, the rest in Lev. 23:11 is the same as the first day of unleavened bread, a fact also confirmed by John 19:31 which calls the day a high Sabbath, and generally the Rabbis who refer the Sabbath named there to the first day of the feast, and not to the weekly Sabbath. Torah Times - Homepage


My remarks

DANIEL GREGG

I translate rest because this is what the Hebrew word Shabbat means. It means a cessation or rest from labor. Only by insisting that annual feast days are never called Shabbat can the followers of the Karaite tradition justify their insistence that the counting must begin after the regular weekly Shabbat.

SABER TRUTH TIGER
Shabbat is more than just a rest, it is a complete rest from ALL work. At least that is what the Hebrew Scriptures indicate. A day of rest where ALL work is forbidden. There are other rest days, including the weekly Sabbath, which forbids ALL work and then there are six other annual holy convocations that forbid only *servile* work and are NOT called Sabbaths. The new moons are also rest days and they are not called Sabbaths either. A Sabbath is certainly a rest day but the rules are more strict about what kind of work shall be done. All Sabbaths are rest days but not all rest days are Sabbaths. So, translating Leviticus 23:11 as rest can be misleading as it does not tell you what kind of rest to which you are referring.

DANIEL GREGG

This position is refuted by Apostolic texts which refer to the annual Sabbath (John 19:31; Mark 16:1; Luke 23:56; Mark 15:42; Mat 28:1a). When these texts say the Sabbath they are each speaking of the annual Sabbath …

SABER TRUTH TIGER

None of those texts refer to the annual Sabbath. You claim when these texts say the Sabbath they are each speaking of the annual Sabbath. Proof please.

John 19:31
31 Then the Jews, because it was the day of preparation, so that the bodies would not remain on the cross on the Sabbath ([a]for that Sabbath was a high day), asked Pilate that their legs might be broken, and that they might be taken away.

Nowhere does this text indicate an annual Sabbath. There was such a thing as High Days, which referred to the holy convocations, similar to us calling certain days "holiday" in English. Nisan 15 was a holy convocation and it was one of the seven high days in the Jewish calendar. Nisan 15 fell on the weekly Sabbath the week Jesus died so when John said the Sabbath that followed Jesus's death was a high day he simply meant that Saturday was a high day. Imagine a national holiday fell on our Saturday, like July 4. If I told you I wasn't working on Saturday this week because this Saturday was a national holiday would you believe Saturday is a national holiday or would you understand me to mean this Saturday and a national holiday co-coincided with each other?

Mark 16:1
16 When the Sabbath was over, Mary Magdalene, and Mary the mother of [a]James, and Salome, bought spices, so that they might come and anoint Him.

Now, where does this text say the Sabbath was an annual Sabbath? You lack a basic understanding of the chronology of the week Jesus died. The women who traveled with Jesus prepared spices BEFORE the weekly Sabbath and bought some more AFTER the same Sabbath, after it turned dark. There is no evidence here about an annual Sabbath. You are the one claiming the Sabbath mentioned in Mark 16:1 is an annual Sabbath so since the scriptures do not say that the burden of proof is on you to show that.

Luke 23:56
54 It was the [a]preparation day, and the Sabbath was about to [b]begin. 55 Now the women who had come with Him out of Galilee followed, and saw the tomb and how His body was laid. 56 Then they returned and prepared spices and perfumes. And on the Sabbath they rested according to the commandment.

I don't see any proof that the Sabbath here was an annual Sabbath. By the way, you claim elsewhere that Luke 23:54 to Luke 24:1 have been mistranslated. Can you name the manuscript you translated Luke 23:54-Luke 24:1 in your version of the Bible from?

Mark 15:42
42 When evening had already come, because it was the preparation day, that is, the day before the Sabbath,

Where is any mention of an annual Sabbath in this verse? I would love to see this in scripture. Maybe there is a manuscript that states that.

Matthew 28:1
28 Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave.

Again, no mention of a annual Sabbath. That is what you said when you wrote these Apostolic texts are speaking of an annual Sabbath. Maybe you would like to try to convince me that the "first of the Sabbaths" or "one of the Sabbaths" or even "Later of the Sabbaths" are referring to an annual Sabbath?

DANIEL GREGG

…in the context of the proper chronology of the three days and three nights, and the first of the Sabbaths (Mat. 28:1a, 1b; Mark 16:2; John 20:1, 19; Luke 24:1). If anyone does not understand that the resurrection was on the Sabbath instead of Sunday, then he or she will not be able to understand the faulty argument based on the Karaite observance.

SABER TRUTH TIGER

Anyone who believes the resurrection was on the weekly Sabbath will not be able to understand the faulty argument based on the Pharisaic calendar.

DANIEL GREGG

A good understanding of the resurrection chronology is a prerequisite to understanding the solution to the Shav̱ūōt controversy.

SABER TRUTH TIGER

A good understanding of the Sunday resurrection chronology is necessary to understand the solution to the Pharisee-Sadducee controversy.

DANIEL GREGG

In Joshua 5:11, the day of the waving is explained as in the day after the passover: Jos. 5:10-12, 10 Then the sons of Yisraēl encamped in Gilgal. Then they did the passover on the fourteenth day of the month at the setting in the plain of Yeri̱ḥō. Then they ate from the produce of the land in the day after the passover, unleavened bread, and roasted grain, in that same day. Therefore, the mǎn rested in the day after, in their eating from the produce of the land, and there had been no more mǎn for the sons of Yisraēl. Therefore, they ate from the fruit of the production of the land of Cenaan in that year.

The 15th of Aviv was the day of the second Passover offering, memorializing the Exodus. The first passover offering was on the 14th, instituted in Egypt. The second offering was instituted for the memorial of the Exodus after the Exodus. So Joshua is pointing to the day after the 15th. The 15th is the rest mentioned in Lev. 23:11. The 16th is when they waved the sheaf, and ate the new grain.

The Karaites claim that Joshuas passover, the 15th of the month, fell onto the weekly Sabbath that year. If this is so, then the manna ceased on the Sabbath, and not on the day after the Sabbath as claimed in Josh. 5:12.

DANIEL GREGG

In the Scroll of Biblical Chronology, I actually calculate these dates. The result is not what the Karaites wish for.

Shavū̒ōt in the year of the Exodus fell on the weekly Sabbath, and not Sunday.

SABER TRUTH TIGER

Shavuot did not even exist the year of the Exodus. In order to have Shavuot, you must first have a waving of the Omer on the day after the first weekly Sabbath in the days of Unleavened Bread. There was no waving of the Omer the year the Jews departed Egypt. You must second have a seven weekly Sabbath countdown to Shavuot (Pentecost). The Sabbath was not celebrated when the children of Israel left Egypt. It was revealed several weeks after the departure so there could be no seven Sabbath countdown. A careful reading of Leviticus 23 reveals the waving of the Omer would first occur the year Israel entered the Promised Land.

DANIEL GREGG

This is proved in Exodus 24:15-16. There were six working days after Shavū̒ōt, and then the seventh day.

SABER TRUTH TIGER

Let’s take a look at those verses (from the NASB 1995 edition):

15 Then Moses went up to the mountain, and the cloud covered the mountain. 16 The glory of the Lord [a]rested on Mount Sinai, and the cloud covered it for six days; and on the seventh day He called to Moses from the midst of the cloud.

There is no doubt that the giving of the Law happened on the Sabbath but Pentecost always happens on Sunday according to the Karaite interpretations and the Hebrew Scriptures. Shavuot did not even exist the year of the Exodus. And, the giving of the Law was not even connected to Shavuot until centuries after the Hebrew Bible was written.

DANIEL GREGG

The resurrection of Messiah was on the first Sabbath after Passover in AD 34. If the counting to Shavū̒ōt had started on a Sunday that year, then Messiah could not have been raised on the first of the Sabbaths as all texts agree.

SABER TRUTH TIGER

Jesus was not raised from the dead on a Sabbath morning. Moreover, he was raised from the dead SUNDAY morning pre-dawn on Nisan 16 the year he died. You have yet to demonstrate that the Sabbath in Leviticus 23:11 is an annual Sabbath. And you have been unable to disprove that the Sabbath in that verse was a weekly Sabbath. I do agree with you though the giving of the Law occurred on the Sabbath.

DANIEL GREGG
Therefore, the rest in Lev. 23:11 is the same as the first day of unleavened bread, a fact also confirmed by John 19:31 which calls the day a high Sabbath, and generally the Rabbis who refer the Sabbath named there to the first day of the feast, and not to the weekly Sabbath. Torah Times - Homepage

SABER TRUTH TIGER

That is funny. You state the Rabbis as proof that the Leviticus 23:11 sabbath refers to the non-existent annual Sabbath. That is like me referring to Catholic theologians to prove that Sunday is the correct day to worshsip God. Leviticus 23:11 is a reference to the first day after the weekly Sabbath. It is not the same as the first day of Unleavened Bread. The rest you refer to in Leviticus 23:11 is a weekly Sabbath. Sabbath basically means a rest or cessation of ALL work. There are also holy convocation rest days that forbid only *servile* work but they are never called Sabbaths in the scriptures.

John 19:31 has no reference to an annual Sabbath. If a national holiday fell on this Saturday and I said “Saturday is a national holiday” does that mean that the day of the week is itself a national holiday or does it mean that a national holiday just happens to fall on a Saturday this year? If a Jewish High Day happened to fall on the weekly Sabbath and I claimed this Sabbath is a High Day does that mean the weekly Sabbath itself is a High Day or does it mean simply a High Day happened to fall on the Sabbath?

 

[Saber Truth Tiger]

23:11 ^In¹ the day after the rest the priest shall make it waved. The dispute over the date of Shav̱ūōt (Pentecost) goes back more than 2000 years, and is apparent even today in the divisions among Messianic Jewish, non-Jewish Torah observant groups, and individual teachers in the Messianic Faith. This sad state of affairs comes from the loss of proper Biblical Chronology and unsuccessful or incomplete attempts to reconstruct it after the devastation caused by the Church of Rome, and the Gnostic heresy. Most new teachers coming into the Messianic Faith are quite unaware of the murky waters they are treading as they seek to try to recover the lost facts from the Roman and Gnostic legacies they learned in the Church. It takes a heavy dose of humility among teachers to learn to unwind the false teachings of the past, as well as praying and following the lead of the Holy Spĭrit.
Today there is a division between those in the Messianic Faith who teach that Pentecost (Shav̱ūōt) is always on a Sunday, and counted from a Sunday, and those who agree with the Rabbis that it is counted from the day after Passover, and accordingly is not always on a Sunday.
The majority of the Jews, following the Rabbis and Pharisees conclude that the rest day (Shabbat) in this passage is the annual Shabbat. Therefore the counting of days to Shav̱ūōt begins on the day after the annual Shabbat. A minority of Jews, following the Sadducean sect, and its later revival under the name of Karaites in the 9th century AD, taught that the weekly Shabbat was meant in this text. Therefore, they always begin counting on a Sunday. I will call this view Karaite.
The first century Jewish historian, Josephus, the Jewish philosopher Philo of Alexandria, the Jewish Apostle John (John 19:31), and the Jewish proselyte Luke (Luke 6:1), the Jewish Targums, and the LXX (Septuagint) regard the first day of unleavened bread as the first Shabbat of the feast, and teach counting is to begin after it on the second day of the feast. Also, in agreement, all of the gospels and Paul regard the following Sabbath as the first of the seven Shabbatot (Sabbaths) counted after the first annual Sabbath (Lev. 23:15; Mat. 28:1; Mark 16:2; Luke 24:1; John 20:1, 19; Acts 20:7; 1Cor. 16:2). The Karaite view, on the other hand, opposing the above facts, almost always skips counting the first Sabbath after Passover in the seven Sabbaths because their interpretation of Lev. 23:11, 16 prevents them from acknowledging it. In particular, those of the Messianic Faith following the Karaite view are unable to acknowledge that the weekly Sabbath after the crucifixion is the first of the Sabbaths as recorded in all four gospels.
The Roman Catholic Church makes the argument that the resurrection was on Sunday, and therefore, Sunday is to be the first day for counting the days to Pentecost, even if formerly it was counted differently. The Sadducean heresy against the resurrection also laid the seeds of the Sunday heresy, when the Church found it convenient to adopt their sectarian views on the reckoning of Pentecost. Origin of Alexandria makes the familiar gnostic argument of the eighth day for Sunday, that the number 50 is sacred, is manifest from the days of the celebrated festival of Pentecost...The number 50 moreover contains seven Sabbaths, a Sabbath of Sabbaths and also above these full Sabbaths a new beginning in the eighth, of a really new rest that remains above the Sabbath (Calendars, J. Van Goudoever, pg. 185). Observe, then, that Origin equates the 50th day with the 8th day, and then calls it a new rest, setting it above the seventh day. This is the devilish gnostic reasoning that pervaded early Catholic thinking, and still plagues even Lutherans like Roger Beckwith, and Calvinistic Gnostics like dispensationalist Lewis Sperry Chafer.
The Church Fathers were often of two minds on this. When explaining Luke 6:1 or the practice before the resurrection, they disagreed with the Karaite interpretations. But this did not bother them, because they regarded the cross as a dispensational shift. They were just fine with Pentecost being celebrated one way before the resurrection, and then being changed to suit their chronology afterwards. This is because they supported the gnostic theology of transference from Sabbath to Sunday. So accordingly, what they think the Torah taught about Pentecost can only be ascertained when they are describing the situation before the resurrection in the general sense and not just a specific example, since in any specific example they may believe that Pentecost just happened to fall on Sunday. Finding material to meet these conditions is not easy. And further, they seem not to have taken any hints from the synagogue at all, since they often ended up with Pentecost on Sivan 3 or 4 when trying to figure out what the Torah text meant.
A fair number of conservative commentators after the time of the reformation returned to the view that the counting began after the annual Sabbath. I will now explain this passage and the following.
הַשַּׁבָּת hashabbat = the rest. The text is refering to the rest from any work of labor in vs. 7 on the first day of unleavened bread. It will be noted that the annual holy days are also called by the term rest, i.e. Yōm Terūa̒h, complete rest (23:24); Yōm Kippūri̱m, A rest of complete rest and your rest (23:32); The first day of Sūkkōt, complete rest (23:39), and the eighth day (23:39). Only Shavū̒ōt and the last day of Passover are omitted. However, the specification, You may not do any work of labor is given for these days also (23:21, 23:8).
I translate rest because this is what the Hebrew word Shabbat means. It means a cessation or rest from labor. Only by insisting that annual feast days are never called Shabbat can the followers of the Karaite tradition justify their insistence that the counting must begin after the regular weekly Shabbat. This position is refuted by Apostolic texts which refer to the annual Sabbath (John 19:31; Mark 16:1; Luke 23:56; Mark 15:42; Mat 28:1a). When these texts say the Sabbath they are each speaking of the annual Sabbath in the context of the proper chronology of the three days and three nights, and the first of the Sabbaths (Mat. 28:1a, 1b; Mark 16:2; John 20:1, 19; Luke 24:1). If anyone does not understand that the resurrection was on the Sabbath instead of Sunday, then he or she will not be able to understand the faulty argument based on the Karaite observance. A good understanding of the resurrection chronology is a prerequisite to understanding the solution to the Shav̱ūōt controversy.

My remarks

For Daniel Gregg. If you read Leviticus 23 in the NASB 1995 edition, the ESV or LSB you will see a good translation from the Hebrew into English, at least according to some scholars who have claimed that. If you have either of those translations, open them side by side on one hand and the Septuagint translation of Leviticus 23 into English on the other hand. Brenton's translation of the LXX is probably the best because it is available on the Internet. Having done that, read the following piece on how the LXX changed the timing of the waving of the Omer from Sunday to the day after the first Day of Unleavened Bread (Nisan 16). This so-called translation is more of an interpretation in verse 11 than a translation.

Leviticus 23:1 And the Lord spoke to Moses, saying, 2 Speak to the children of Israel, and thou shalt say unto them, The feasts of the Lord which ye shall call holy assemblies, these are my feasts.

3 Six days shalt thou do works, but on the seventh day is THE SABBATH; a rest, a holy convocation to the Lord: thou shalt not do any work, it is A SABBATH to the Lord in all your dwellings.

So far, so good. This clearly refers to the weekly Sabbath, not an annual Sabbath. Now let's continue reading.

4 These are the feasts to the Lord, holy convocations, which ye shall call in their seasons. 5 In the first month, on the fourteenth day of the month, between the evening times is the Lord's Passover. 6 And on the fifteenth day of this month is the feast of unleavened bread to the Lord; seven days shall ye eat unleavened bread. 7 And the first day shall be a holy convocation to you: ye shall do no servile work. 8 And ye shall offer whole-burnt offerings to the Lord seven days, and the seventh day shall be a holy convocation to you: ye shall do no servile work.

9 And the Lord spoke to Moses, saying, 10 Speak to the children of Israel, and thou shalt say to them, When ye shall enter into the land which I give you, and reap the harvest of it, then shall ye bring a sheaf, the first-fruits of your harvest, to the priest; 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.

See the change? The translators changed "ON THE MORROW OF THE SABBATH" in Hebrew to "ON THE MORROW OF THE FIRST DAY". Now the first day of the feast of unleavened bread (Nisan 15) becomes the day preceding the wave sheaf, rather than the weekly Sabbath. That means under Rabbinical usage the wave sheaf would always end up on Nisan 16 instead of Sunday. Under the rules of the Hebrew Bible and the teaching of the Sadducees, the wave sheaf would always happen the day after the weekly Sabbath. Then one would count seven sabbaths (seven weeks) to the 49th day of the fifty-day count. The day that followed the seventh Sabbath would be another holy convocation that the Jews celebrated, Shavuot.

In the Hebrew scriptures there is a mention of the weekly Sabbath in Leviticus 23:3 and then, from verse 4 to verse 10 there is no mention of any other Sabbath until Leviticus 23:11. Now, think a moment. There was no annual Sabbath mentioned between verse 4 and 10. The only Sabbath mentioned from verse 3 to verse 11 is the weekly Sabbath. Now, what is more likely, that the Sabbath in verse 11 referred to the weekly Sabbath of verse 3 or some unmentioned annual Sabbath? I am appealing to context here. The meaning of the Sabbath in verse 11 should be translated according to context in which the Hebrew Sabbath was used.

The Septuagint reads further:

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 savor 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: it is 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.

See how changing SEVEN SABBATHS in the Hebrew to SEVEN FULL WEEKS in the Septuagint removes the need to count seven full weekly Sabbaths and instead opens the door to count any day of the week seven times? The Jews who used rabbinical reckoning thus did not have to count seven weekly Sabbaths but seven Tuesdays, Wednesdays, or any other day of the week.

Now, for verse 16 in the Septuagint:

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

In the KJV it says "Count fifty days to the day AFTER THE SEVENTH SABBATH" but the Septuagint changes SABBATH to WEEK. This way when the rabbis started the count from the day after Nisan 15 they didn't have to wait for the weekly Sabbath to begin the count to Shavuot, they could begin immediately. If Nisan 16 was a Wednesday then Shavuot would be a Wednesday. Does anyone see a pattern here?

The holy convocations (KJV) were changed to “Sabbaths” by the predecessors to the Pharisees and the Pharisees in Jesus’ day clung to the Nisan 15 Sabbath. The Sadducees resisted, but they had no power since the Pharisees controlled temple worship when Jesus had his public ministry. I am just stating that according to the Hebrew text, Nisan 15 was NOT a Sabbath but the LXX changed that.

 

[Saber Truth Tiger]

23:11 ^In¹ the day after the rest the priest shall make it waved. The dispute over the date of Shav̱ūōt (Pentecost) goes back more than 2000 years, and is apparent even today in the divisions among Messianic Jewish, non-Jewish Torah observant groups, and individual teachers in the Messianic Faith. This sad state of affairs comes from the loss of proper Biblical Chronology and unsuccessful or incomplete attempts to reconstruct it after the devastation caused by the Church of Rome, and the Gnostic heresy. Most new teachers coming into the Messianic Faith are quite unaware of the murky waters they are treading as they seek to try to recover the lost facts from the Roman and Gnostic legacies they learned in the Church. It takes a heavy dose of humility among teachers to learn to unwind the false teachings of the past, as well as praying and following the lead of the Holy Spĭrit.
Today there is a division between those in the Messianic Faith who teach that Pentecost (Shav̱ūōt) is always on a Sunday, and counted from a Sunday, and those who agree with the Rabbis that it is counted from the day after Passover, and accordingly is not always on a Sunday.
The majority of the Jews, following the Rabbis and Pharisees conclude that the rest day (Shabbat) in this passage is the annual Shabbat. Therefore the counting of days to Shav̱ūōt begins on the day after the annual Shabbat. A minority of Jews, following the Sadducean sect, and its later revival under the name of Karaites in the 9th century AD, taught that the weekly Shabbat was meant in this text. Therefore, they always begin counting on a Sunday. I will call this view Karaite.
The first century Jewish historian, Josephus, the Jewish philosopher Philo of Alexandria, the Jewish Apostle John (John 19:31), and the Jewish proselyte Luke (Luke 6:1), the Jewish Targums, and the LXX (Septuagint) regard the first day of unleavened bread as the first Shabbat of the feast, and teach counting is to begin after it on the second day of the feast. Also, in agreement, all of the gospels and Paul regard the following Sabbath as the first of the seven Shabbatot (Sabbaths) counted after the first annual Sabbath (Lev. 23:15; Mat. 28:1; Mark 16:2; Luke 24:1; John 20:1, 19; Acts 20:7; 1Cor. 16:2). The Karaite view, on the other hand, opposing the above facts, almost always skips counting the first Sabbath after Passover in the seven Sabbaths because their interpretation of Lev. 23:11, 16 prevents them from acknowledging it. In particular, those of the Messianic Faith following the Karaite view are unable to acknowledge that the weekly Sabbath after the crucifixion is the first of the Sabbaths as recorded in all four gospels.
The Roman Catholic Church makes the argument that the resurrection was on Sunday, and therefore, Sunday is to be the first day for counting the days to Pentecost, even if formerly it was counted differently. The Sadducean heresy against the resurrection also laid the seeds of the Sunday heresy, when the Church found it convenient to adopt their sectarian views on the reckoning of Pentecost. Origin of Alexandria makes the familiar gnostic argument of the eighth day for Sunday, that the number 50 is sacred, is manifest from the days of the celebrated festival of Pentecost...The number 50 moreover contains seven Sabbaths, a Sabbath of Sabbaths and also above these full Sabbaths a new beginning in the eighth, of a really new rest that remains above the Sabbath (Calendars, J. Van Goudoever, pg. 185). Observe, then, that Origin equates the 50th day with the 8th day, and then calls it a new rest, setting it above the seventh day. This is the devilish gnostic reasoning that pervaded early Catholic thinking, and still plagues even Lutherans like Roger Beckwith, and Calvinistic Gnostics like dispensationalist Lewis Sperry Chafer.
The Church Fathers were often of two minds on this. When explaining Luke 6:1 or the practice before the resurrection, they disagreed with the Karaite interpretations. But this did not bother them, because they regarded the cross as a dispensational shift. They were just fine with Pentecost being celebrated one way before the resurrection, and then being changed to suit their chronology afterwards. This is because they supported the gnostic theology of transference from Sabbath to Sunday. So accordingly, what they think the Torah taught about Pentecost can only be ascertained when they are describing the situation before the resurrection in the general sense and not just a specific example, since in any specific example they may believe that Pentecost just happened to fall on Sunday. Finding material to meet these conditions is not easy. And further, they seem not to have taken any hints from the synagogue at all, since they often ended up with Pentecost on Sivan 3 or 4 when trying to figure out what the Torah text meant.
A fair number of conservative commentators after the time of the reformation returned to the view that the counting began after the annual Sabbath. I will now explain this passage and the following.
הַשַּׁבָּת hashabbat = the rest. The text is refering to the rest from any work of labor in vs. 7 on the first day of unleavened bread. It will be noted that the annual holy days are also called by the term rest, i.e. Yōm Terūa̒h, complete rest (23:24); Yōm Kippūri̱m, A rest of complete rest and your rest (23:32); The first day of Sūkkōt, complete rest (23:39), and the eighth day (23:39). Only Shavū̒ōt and the last day of Passover are omitted. However, the specification, You may not do any work of labor is given for these days also (23:21, 23:8).
I translate rest because this is what the Hebrew word Shabbat means. It means a cessation or rest from labor. Only by insisting that annual feast days are never called Shabbat can the followers of the Karaite tradition justify their insistence that the counting must begin after the regular weekly Shabbat. This position is refuted by Apostolic texts which refer to the annual Sabbath (John 19:31; Mark 16:1; Luke 23:56; Mark 15:42; Mat 28:1a). When these texts say the Sabbath they are each speaking of the annual Sabbath in the context of the proper chronology of the three days and three nights, and the first of the Sabbaths (Mat. 28:1a, 1b; Mark 16:2; John 20:1, 19; Luke 24:1). If anyone does not understand that the resurrection was on the Sabbath instead of Sunday, then he or she will not be able to understand the faulty argument based on the Karaite observance. A good understanding of the resurrection chronology is a prerequisite to understanding the solution to the Shav̱ūōt controversy.
In Joshua 5:11, the day of the waving is explained as in the day after the passover: Jos. 5:10-12, 10 Then the sons of Yisraēl encamped in Gilgal. Then they did the passover on the fourteenth day of the month at the setting in the plain of Yeri̱ḥō. Then they ate from the produce of the land in the day after the passover, unleavened bread, and roasted grain, in that same day. Therefore, the mǎn rested in the day after, in their eating from the produce of the land, and there had been no more mǎn for the sons of Yisraēl. Therefore, they ate from the fruit of the production of the land of Cenaan in that year.
The 15th of Aviv was the day of the second Passover offering, memorializing the Exodus. The first passover offering was on the 14th, instituted in Egypt. The second offering was instituted for the memorial of the Exodus after the Exodus. So Joshua is pointing to the day after the 15th. The 15th is the rest mentioned in Lev. 23:11. The 16th is when they waved the sheaf, and ate the new grain.
The Karaites claim that Joshuas passover, the 15th of the month, fell onto the weekly Sabbath that year. If this is so, then the manna ceased on the Sabbath, and not on the day after the Sabbath as claimed in Josh. 5:12.
In the Scroll of Biblical Chronology, I actually calculate these dates. The result is not what the Karaites wish for.
Shavū̒ōt in the year of the Exodus fell on the weekly Sabbath, and not Sunday. This is proved in Exodus 24:15-16. There were six working days after Shavū̒ōt, and then the seventh day.
The resurrection of Messiah was on the first Sabbath after Passover in AD 34. If the counting to Shavū̒ōt had started on a Sunday that year, then Messiah could not have been raised on the first of the Sabbaths as all texts agree.
Therefore, the rest in Lev. 23:11 is the same as the first day of unleavened bread, a fact also confirmed by John 19:31 which calls the day a high Sabbath, and generally the Rabbis who refer the Sabbath named there to the first day of the feast, and not to the weekly Sabbath. Torah Times - Homepage


My remarks

SABER TRUTH TIGER
Not only does the Septuagint mistranslate the mention of the Hebrew "Sabbath" in Leviticus 23:11 into the "first day" of Unleavened Bread the Jewish Publication Society has translated the Hebrew into English and have made some changes to the Sabbath as well.

Here is how the JPS TANACH 1917 edition translates Leviticus 23:1-16. Keep in mind that the translators of the 1917 edition of the Tanach are Jews who hold the view that the seven annual holidays are Sabbaths.

Leviticus 23: 1 And the LORD spoke unto Moses, saying:

2 Speak unto the children of Israel, and say unto them: The appointed seasons of the LORD, which ye shall proclaim to be holy convocations, even these are My appointed seasons.

3 Six days shall work be done; but on the seventh day is A SABBATH of solemn rest, a holy convocation; ye shall do no manner of work; it is A SABBATH unto the LORD in all your dwellings.

This is where the Tanach parts with the KJV. It refers to the Sabbath as "A" Sabbath and not "THE" SABBATH. Let's continue reading.

Leviticus 23:4 These are the appointed seasons of the LORD, even holy convocations, which ye shall proclaim in their appointed season. 5 In the first month, on the fourteenth day of the month at dusk, is the LORD’S Passover. 6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD; seven days ye shall eat unleavened bread.

7 In the first day ye shall have a holy convocation; ye shall do no manner of servile work. 8 And ye shall bring an offering made by fire unto the LORD seven days; in the seventh day is a holy convocation; ye shall do no manner of servile work. 9 And the LORD spoke unto Moses saying: 10 Speak unto the children of Israel, and say unto them: When ye are come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the sheaf of the first fruits of your harvest unto the priest.

11 And he shall wave the sheaf before the LORD, to be accepted for you; ON THE MORROW AFTER THE SABBATH the priest shall wave it.

The Tanach translates this from the Hebrew and they do it correctly. Let's continue reading.

Leviticus 23:12 And in the day when ye wave the sheaf, ye shall offer a he-lamb without blemish of the first year for a burnt-offering unto the LORD. 13 And the meal-offering thereof shall be two tenth parts of an ephah of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savor; and the drink-offering thereof shall be of wine, the fourth part of a hin. 14 And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day, until ye have brought the offering of your God; it is a statute forever throughout your generations in all your dwellings.

15 And ye shall count unto you FROM THE MORROW AFTER THE DAY OF REST, from the day that ye brought the sheaf of the waving; SEVEN WEEKS shall there be complete;

Here, the Tanach changes FROM THE MORROW AFTER THE SABBATH in Hebrew to FROM THE MORROW AFTER THE DAY OF REST, hence which opens the door to a reader reaching the conclusion that it could be the day after Nisan 15, no matter what day of the week it may be. The Tanach also translates SEVEN SABBATHS in Hebrew to SEVEN WEEKS in English.

Leviticus 23:16 in the Tanach reads as follows:

16 You shall count until the day AFTER THE SEVENTH WEEK [namely,] the fiftieth day, [on which] you shall bring a new meal offering to the Lord.

Here, the KJV renders it "Count fifty days to the day AFTER THE SEVENTH SABBATH" which is true to the Hebrew.

Some who hold to the Nisan 15 Sabbath are quick to point out that the Hebrew word for Sabbath can mean simply "rest day" or "day of rest". Yes, that is true. The Sabbath is indeed a day of rest. However, even though all Sabbaths are rest days not all rest days are Sabbaths. In any case, a Sabbath is more than a rest day, it was a rest day from ALL work. The other rest days not called Sabbath forbade only *servile* work. Your quibble about the Sabbath being simply a rest day has no force. It is much more than that.

The new moons and the holy convocations were all rest days but they were not all Sabbaths. Remember, only the holy convocation Day of Atonement was a Sabbath and the others were simply solemn days and days of rest from your occupations and strenuous labor. They were also days to hold a holy assembly but were not considered Sabbaths in the days the Torah was written. Here is a link for further information:

Were the new moons observed similarly to Sabbaths and holy convocations?.

Some ask how and when did Nisan 15 become a Sabbath if it wasn't considered such at the time the Torah was written? No one knows for sure but it probably became considered a Sabbath while the Jews were in captivity in Babylon. The Jews spent about 70 years in Babylon servitude and the Babylons considered the 15th of the first month a Sabbath. It is easy to see if you believed Nisan 15 was a holy convocation and was a special day of rest and worship and it coincided with a Sabbath in the land you were a slave in that in about a generation the Hebrew Nisan 15 would be called a Sabbath too. After all, the Jews in captivity borrowed from the Babylonians the names of the months. However, calling Nisan 15 a Sabbath is not the same as it being a Sabbath.

If you believe the Hebrew Scriptures are inspired by God then you must admit Nisan 15 is NOT a Sabbath. That means if you likewise believe the Christian Greek Scriptures are inspired by God, then the inspired Greek writers would not have referred to Nisan 15 as a Sabbath since to do so would bow to the Pharisee tradition and not come into agreement with what the Hebrew Scriptures taught. If neither the Hebrew nor the Greek writings are inspired, then it doesn't really matter what you call the day. It's just another holy day out of many in a man-made religion.

 

[ralliann]

The NT was written by Jews from a Jewish perspective but it seems most "Christians" try to understand the NT from a Roman perspective. That just does not work and so-called Christianity is the result of a different gospel than what Jesus preached to the Jews of his day.

Here you go then. The Jewish perspective and practice when sacrifices were being made.
Copied from Chabad......

A Long Day​

Also note that, in a certain sense, the celebration of the 15th is considered to be an extension of the 14th. How so? With regard to sacrifices, the verse states, “And the flesh of his thanksgiving peace offering shall be eaten on the day it is offered up; he shall not leave any of it over until morning.”4 In other words, if you were given one day to eat an offering, the day consisted of the daytime followed by its night (unlike all other purposes, for which Jewish calendar days consist of the night followed by the day). Thus, as far as sacrifices are concerned, the night after a sacrifice is brought is an extension of the day it is brought.5

Therefore, when it comes to the celebration of the Passover sacrifice, while it was eaten on the 15th, it was considered to be the same day as the 14th.

In other words the above is telling you Liturgical days are Morning and evening, festival sacrifices were offered immediately after the morning sacrifice Every one of those days Morning by morning.. Night FOLLOWING the day.

 

[Saber Truth Tiger]

Here you go then. The Jewish perspective and practice when sacrifices were being made.
Copied from Chabad......

A Long Day​

Also note that, in a certain sense, the celebration of the 15th is considered to be an extension of the 14th. How so? With regard to sacrifices, the verse states, “And the flesh of his thanksgiving peace offering shall be eaten on the day it is offered up; he shall not leave any of it over until morning.”4 In other words, if you were given one day to eat an offering, the day consisted of the daytime followed by its night (unlike all other purposes, for which Jewish calendar days consist of the night followed by the day). Thus, as far as sacrifices are concerned, the night after a sacrifice is brought is an extension of the day it is brought.5

Therefore, when it comes to the celebration of the Passover sacrifice, while it was eaten on the 15th, it was considered to be the same day as the 14th.

In other words the above is telling you Liturgical days are Morning and evening, festival sacrifices were offered immediately after the morning sacrifice Every one of those days Morning by morning.. Night FOLLOWING the day.

You may be right. At the time of the first passover the children of Israel had lived in Egypt hundreds of years and therefore observed the Egyptian reckoning of days beginning at sunrise. I don't think they began observing the Jewish calendar of reckoning the days beginning at sunset until after they left Egypt. The Jewish calendar was given by God but while the Israelites were slaves in Egypt they no doubt observed the Egyptian reckoning of days.

 

[ralliann]

You may be right. At the time of the first passover the children of Israel had lived in Egypt hundreds of years and therefore observed the Egyptian reckoning of days beginning at sunrise. I don't think they began observing the Jewish calendar of reckoning the days beginning at sunset until after they left Egypt. The Jewish calendar was given by God but while the Israelites were slaves in Egypt they no doubt observed the Egyptian reckoning of days.

Well as with other counts. Two new years. Civil vs liturgical. Years for trees, years for kings etc. Counts were common such as this. However Sacrifices ( liturgical, temple, priestly) were two each day. The first in the morning, and the second in the evening. Just like the civil calender, began at night, the liturgical day began each morning going until evening. The days of the feast of unleavened bread began in the evening the 14th day (civil). therefore the 14th civil day was nearly over by the time the first day of unleavened bread began. The festival day (morning) of the 15th was the first day (liturgically, counted to it's sacrifice).
So today Judaism has no temple sacrifices, little attention is paid to the liturgical day count of ancient times.

 

[Saber Truth Tiger]

AD 27 contradicts Luke.


3:1 ^Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Yehūdah, and Herod was tetrarch of Gali̱l, and his brother Philip was tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, 2 in the high priesthood of Ḥanan and Qai̱yapha̕, the word of the Al[bless and do not curse]mĭgh[bless and do not curse]ty came to Yōḥanan, the son of Zeḳaryah, in the wilderness. Sept 17th, AD 28 to Sept 16th , AD 29 according to Rome. On the biblical calendar, Tishri 1 to the next Tishri 1. (Sept. 9, AD 28 to Sept. 28, AD 29.)


This date is the only secular date given in Scripture from which to compute the beginning of Yĕshūa̒s ministry, from which we can reckon backward to his birth, and forward to his crucifixion. Despite the lies and fabrications of the Church of Rome and Protestants, Roman History knows only one way of accounting the 15th year of Tiberius, and that agrees perfectly with the dates stated above. No contemporary Roman Historian, or any up to 200 years afterward computes to any other date than AD 14 for the accession of Tiberius, and AD 29 for his 15th year. The Luke synchronism was only later denied when it did not agree with the anti-Torah chronological theories of the Church.


In particular the coregency theory to put the 15th year of Tiberius back from Tishri AD 28/29 has no foundation in facts, contradicts the only sure known Roman way of counting the 15th year. The theory rests on assumed interpretations of Tiberius honors and administrative duties introduced by Church scholars with a dogma to defend, for which there is no evidence that any regal years were counted. The coinage of Tiberius flatly contradicts said assumptions. And there are no intellectually honest scholars, having examined the primary evidence, with the question of the dating of his reign in mind, who will agree with the coregency theory. Torah Times - Homepage

Problem though is the fifteenth year of the reign of Tiberius Caesar was the year John began his ministry. What part of Tiberius' 15th year did John begin his ministry? Did John begin his ministry at the first third of Tiberius' 15th year, the middle of Tiberius 15th year, or the latter part of Tiberius' 15th year? How do you know? Then, how long did John's ministry last before Jesus came to him to be baptized? If John began his ministry in the latter part of Tiberius' 15th year, it would be possible for Jesus' ministry to have begun in Tiberous' 16th year.

After Jesus was baptized by John, he spent forty days in the wilderness to be tempted of Satan. Then, Jesus performed the miracle of turning water into wine in Cana of Galilee and then walked along the shore of the sea of Galilee to call Peter and others to follow him. This began the ministry of Jesus. What year of Tiberius reign was it when Jesus began his ministry? How do you know? How long was Jesus' ministry? Some say one year, others three years, still others 3 1/2 years and some four years. Which of these alternatives do you believe is the case? Why?

I do agree though that the 15th year of Tiberius's year was 29 AD. The coin evidence is solid to me. This means that if Jesus' ministry lasted 3 1/2 years as some claim, then he could have been crucified as early as 33 AD. This would require Jesus to have experienced four Passovers. It could have been as late as 34 AD which means Jesus would have experienced FIVE passovers in his ministry from AD 30 to 34. It doesn't seem likely to me that Jesus' ministry could have observed the passover in 29 AD since it seems apparent that his ministry most likely started late in 29 AD. This would leave Passovers in 30-34 AD, a span of five passovers.. However, it is seems unlikely to me that Nisan would have began on Wednesday, March 10, 34 AD as the sun was setting. It seems probable to me that Jesus died on a Friday in April 33 AD.

Sir Issac Newton calculated that the new moon in April 34 AD occurred on Wednesday, April 7, at 14:40. He also calculated that the new moon crescent was spotted on Friday, April 9 at sunset. That means that Nisan 1 began on Friday night April 9 and extended into daytime Saturday, April 10. Two weeks later Saturday would be Nisan 15, Passover and the day before that would be the day of crucifixion, Friday, Nisan 14. So, your theory that Jesus was crucified in March, 34 AD is not as well supported from the evidence as you seem to believe.

By the way, some people believe that Sir Issac Newton could not have predicted the time of new moons in his day. They claim that Newton did not have access to the kind of information he needed to make such calculations. However, this is false. The ancient Babylonians and Greeks could predict eclipses with great accuracy, as early as the sixth century BCE.

NASA - Sun-Earth Day - Technology Through Time - Babylon

The Sun-Earth Day theme for 2006 is the total solar eclipse on March 29th. This web site is comprised of a series of educational programs and events that occur throughout the year culminating with a celebration on or near the Spring Equinox. :Code 672.0

sunearthday.nasa.gov

https://tinyurl.com/bdz5m8xx

Eclipse - Medieval Europe, Astronomy, Sun-Moon | Britannica

Eclipse - Medieval Europe, Astronomy, Sun-Moon: Following the close of the Classical age in Europe, eclipses were in general only rarely recorded by European writers for several centuries. Not until after about 800 ce did eclipses and other celestial phenomena begin to be frequently reported...

www.britannica.com

More on Sir Isaac Newton and the 34 AD date of the crucifixion of Christ:

https://tinyurl.com/h5kmwsjm