The Hebrew Idiom Behind The Resurrection Day

[Daniel Gregg]

Many fine scholars disagree with you. There is an alternative. Case reopened.

Leviticus MISB

Besides, as already noted, first fruits always falls on a 1st day following the 7th day Sabbath in the feast of Unleavened bread. It is the first day of the (Counting of) the weeks....case closed!

 

[Daniel Gregg]

The counting began on Nisan 16. The offerings of the wave sheaf lasted for a day and a night (Lev. 6:9-10).

which starts on the saturday evening and therefore know in the Roman calendar as Saturday night and not the 1st day of the week Sunday, not that it doesn't continue on Sunday, the first day of the week on the Roman Calendar. In fact, most of the first fruits ceremonies were performed in the morning of the first day in the Temple. The gathering of the Wave Sheaf was done with great ceremony.

As the believers were heading home from celebrating the seventh-day Shabbat in the temple built by Herod, a group of specially assigned Levites would be exiting the Eastern Gate and crossing over the "Way of the Red Heifer" to the Mount of Olives. There in the "Field of Red Heifer Ashes" they selected sheaves of barley to be harvested after sundown on the evening after the Shabbat (the weekly Sabbath).

The parade to the Temple waving the First fruits Wave sheaf lead by the High Priest and His fellow priests with all of Jerusalem gathered at the road side celebrating it. Yom HaBikkurim (Day of the First Fruits) starts that evening. As the sun was setting in the western sky making the end of the weekly Shabbat, the Levites in the field could hear the cry from the temple, “Has the sun set?” The reply, “Yes, the sun has set.” Then from the temple came the cry, “Would you harvest the barley?”, Answer “Yes, we will harvest the barley.” At least that is the understanding from some recently discovered 1st century documents.



There is a connection between Passover/First Fruits and Pentecost. On Passover/First Fruits we were physically redeemed from sin and death by the death and resurrection of Yeshua. On Pentecost our physical redemption was spiritually empowered with the coming of the Holy Spirit.

Understanding the details of the Festival of Fruit Fruits leadsone to suspect that the ]resurrection of Yeshua was actually just after the evening sunset of the weekly seventh-day Sabbath. The great energizing power of the Divine quickened the body of Yeshua and brought him forth from the grave and in his glorified body. Many tombs were opened at the time of the earthquake at Yeshua's death.
So the evidence of the harvesting of the first fruits for the Festival of First Fruits very well gives us clues as to the timing of the resurrection of Yeshua and those saints which arose with him, the latter as the “first fruits of they that slept.”

Exodus 16:30 Omer Counting the Omer also gets its name because the counting must begin "from the day you brought the sheaf." Sheaf refers to a bundle of grain stocks with its heads. The word in Hebrew for "sheaf" is omer,so the period between Passover and Pentecost has become known as the omer and the "countdown" is known as "counting the omer". The Omer offering is the offering of a measure of barley. An omer measurement is one tenth of an ephah (Ex.16:36), which usually is considered to be slightly more than two quarts. In the days of the second temple, an omer (sheaf) of barley would be brought as an offering and was waived in all directions. Barley was used because it was the earliest of cereal crops to be harvested. This symbolic act started the official recognition of the counting of the Omer. Israel would then begin to count the days to the Feast of Shavuot.

 

[Daniel Gregg]

All things are possible when you don't know the answer.

The year was 364 1/4 days since creation. That's proved in the latest edition of my book

Torah Times - Homepage

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So now we’re going by the Roman Calendar

The 7th day of the week begins during twilight (Friday evening) in Israel/Jerusalem. The 1st day of the week begins during twilight (Saturday evening) in Israel/Jerusalem. This "twilight period" lasts approximately thirty minutes from sunset until three stars are visible in the sky (Halakha).

It's possible that before the world wide flood (Noah) a day was exactly 24 hours, a month 28 days and a year 336 days. A solar cycle is 365.8 days and a day is 23 hours, 56 minutes and 4.1 seconds. Assuming there were once 336 days in a year would suggest that the earth is now farther from the sun and spinning 3 minutes and 55.9 seconds slower per day than before the world wide deluge.

 

[daq]

All things are possible when you don't know the answer.

The year was 364 1/4 days since creation. That's proved in the latest edition of my book

Torah Times - Homepage

A prophet said the year was 364 days exactly, (no extra quarter day as you suggest) and would remain so until a new order of creation would be accomplished through Messiah. The new creation of which he spoke was indeed accomplished through Messiah, at Golgotha, wherein also a day and the quarter were added to the year because the sun was brought down at midday from the sixth hour to the ninth hour. The time it takes for the earth to travel around the sun remains the same, (in modern minutes) but the day on which we now revolve is no longer a perfect twenty four modern hours of sixty modern minutes, (the sidereal day is now twenty-three hours, fifty-six minutes, and some odd seconds).

 

[daq]

Many fine scholars disagree with you. There is an alternative. Case reopened.

Leviticus MISB

Hmmm, very good imo, perhaps then the Father literally took "time out from the morrow" because they were a day early in their calendar reckoning? (Friday the 13th, for they said, "not in the feast day"). But, uh-oh, and this is a big uh-oh, that would mean they left Yeshua on the stake during the unexpected Shabbat which was created due to the pole shift when the hours of darkness fell, from about the midst of the sixth hour to about the closing of the ninth hour, (with about an hour of daylight that followed when the sun came back up) which in turn means that technically there is another yom qatanot to be reckoned as it was inserted due to the pole shift. If the sun goes down then technically a new day begins whether the previous day and night totaled the old time eighteen hours, or the modern twenty-four hours, or three hours and the hemisu plus the hour of daylight which followed that abbreviated night. And who will despise the abbreviated day?

 

[AbbaLove]

There is an alternative. Case reopened.

Leviticus MISB

Good שַׁבָּת‎ Day Daniel ~ (12/12-13/14) ~ Va-Yishiach

Leviticus 23:9-11 - Wayyiqra̓ 23:9-11

9 Then Yăhwēh spoke unto Moshēh, saying, 10 “Speak unto the sons of Yisra’ēl, and you will have said unto them, ‘When you will come unto the land which I am giving to you, and you will have reaped the harvest of it, then you will have made come the sheaf of the first fruits of your harvest unto the priest. 11 And he will have made waved the sheaf before the face of Yăhwēh, to render you acceptable. In¹ the day after the rest‡ the priest shall make it waved.”​

These "first fruits" offerings did not all ripen at the same time from what would become known as the southern kingdom of Israel to the northern kingdom of Israel. Unless, that is, there is some indication that this instruction applied to just the southern Negev agricultural region. Possibly at one time a joint cooperative among the twelve tribes during the month of the Abib barley harvest. Depending on the year it could have taken two weeks to bring all the sheaves of the ripened barley (first fruits) from locations in both the southern kingdom and the northern kingdom. In that scenario it's possible the priest may have waited until all the sheaves had arrived from the representatives of the twelve "sons" of Yisra’ēl. The priest possibly waited until the last sheaf arrived and then waved all the sheaves of the first fruits on the first day of the week, after the day of rest.

As the scripture indicates the "first fruits" are waved by the priest on the first day of the week signifying a new beginning. Jewish baby boys are circumcised on the 8th day, not the 7th day. The number 8 in Hebrew/Jewish numerology signifies a new beginning. Yeshua's resurrection on the 1st day of the week is representative of a "first fruits" new beginning, a new covenant or if you will a Renewed Covenant. The complete Jewish Bible with the TaNaKh and the Brit Chadashah complimenting each other.

שַׁבָּת שָׁלוֹם​

 

[Daniel Gregg]

Ancient eclipse observations BC disprove your claim about the year.

A prophet said the year was 364 days exactly, (no extra quarter day as you suggest) and would remain so until a new order of creation would be accomplished through Messiah. The new creation of which he spoke was indeed accomplished through Messiah, at Golgotha, wherein also a day and the quarter were added to the year because the sun was brought down at midday from the sixth hour to the ninth hour. The time it takes for the earth to travel around the sun remains the same, (in modern minutes) but the day on which we now revolve is no longer a perfect twenty four modern hours of sixty modern minutes, (the sidereal day is now twenty-three hours, fifty-six minutes, and some odd seconds).

 

[Daniel Gregg]

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.

 

[AbbaLove]

All things are possible when you don't know the answer.

Good Morning Daniel on this day being the 1st day after the 7th day of rest.

We both agree that the Good Friday scenario of AD 30 with the 14th of Nisan occurring on Friday presents a problem. As you said, “All things are possible when you don't know the answer.” We also both agree that Rabbinic Judaism (Orthodox Judaism) doesn't believe that the crucified Yeshua is their Mashiach that arose after 3 days and 3 nights. As interesting and insightful as the Talmud is, it was written by rabbis that don’t recognize the Brit Chadashah as being the inspired Words of the Lord God (Adonai Yahweh).

So, in that regard your quoted words, directed in part at Christendom (Good Friday scenario), could likewise be directed in part at Orthodox Judaism (Talmud). The double dagger (‡) reference (23:11) is Rabbinic Judaism's questionable interpretation that the day after the “rest‡” doesn’t refer to the 7th day of rest.

However, it should be understood from the introductory verses (23:3-8) that Yahweh is referring to "the day after the rest” as the day after the 7th day. We should not be too quick to dismiss “the day after the rest” as not being representative of a “new beginning.” The 1st day of the week when Yeshua arose after the day of rest.

 

[AbbaLove]

Many fine scholars disagree with you (pshun2404, myself and many Messianics).

Do these “fine scholars” agree that our Yeshua that was crucified is indeed HaMashiach.
Do these “fine scholars” agree that Yeshua arose after 3 days and 3 nights in the tomb/grave.
Do these “fine scholars” agree that the Brit Chadashah is thee inspired Word of Adonai Yahweh.
Do these “fine scholars” agree that they are lost without accepting Yeshua as their Lord and Savior.

You certainly are not alone in your zeal for Yeshua’s resurrection to have occurred on the 7th day of the week. However, beginning the counting of 3 days and 3 nights on the 14th of Nisan isn’t realistic when the near setting of the sun occurred so soon after Yeshua was placed in the tomb. Charting by those using a full day or even half a day on the 14th of Nisan is reminiscent of the zealous reckoning by those having a passion for a Good Friday scenario (AD 30 instead of AD 34).

We agree that Yeshua’s crucifixion (not resurrection) occurred on the 4th day of the week. Yeshua was placed in the tomb/grave during the final hour(s) of daylight on the 14th of Nisan. The counting of days should begin on the 15th of Nisan, the first full day by Jewish reckoning that Yeshua was in the tomb/grave. Any reckoning of the first of the three days as beginning on the 14th of Nisan appears to be an attempt to discredit a 1st day, new beginning, resurrection.

We agree that Yeshua was more likely conceived on 25 Kislev than born on December 25.

 

[Daniel Gregg]

This goes way back before the Talmud or Rabbinic Judaism ever existed. About 250 BC the LXX (Lev. 23:11) puts the sheaf waving after the first day of unleavened bread. The LXX shows the interpretation more ancient than Talmud or the Rabbis. Even the Targum is more ancient: יוֹמָא טָבָא (Lev. 23:11). Jospehus tells us matters were done according to the teaching of the Pharisees at the time of Messiah...and we know how they counted after the feast day.

You are basing your whole argument on the disputed meaning of one word, i.e. whether it refers to the chief annual Sabbath (cf. John 19:31) or the weekly Sabbath.

But your view is contradictory Wednesday to Sunday morning is not three days and three nights. It is four days and four nights.

So your view falls with your faulty counting.

 

[Daniel Gregg]

I should note that your excluding Wednesday day from the counting of days and nights because it was not a full day, does not compute. He was buried before the 15th of Nisan began. So he was in the grave for part of the day of the 14th. Counting only full days is your assumption. With your resurrection on the first day of the week at dawn, by that reasoning your would have to omit counting the whole night between Sat. sunset and Sunday dawn---because it is not a whole day. So your assumption cannot be consistently applied. So it cannot be a true assumption.

 

[pshun2404]

Many fine scholars disagree with you. There is an alternative. Case reopened.

Leviticus MISB

I would note 3 things here....

a) the alleged scholar you give as support is yourself

b) the translation is a "new" translation and I might add IMO a terrible one

c) the notes "assume" a Sabbath resurrection which is not correct...firstfruits always follows the 7th day Sabbath within Unleavened Bread...He rose on firstfruits (called a 1st day, never thought of as a "Sunday" in any of their minds) and the church was birthed on Shavuot (a 1st day following the seventh 7th day Sabbath)

Sorry Daniel

 

[AbbaLove]

You are basing your whole argument on the disputed meaning of one word, i.e. whether it refers to the chief annual Sabbath (cf. John 19:31) or the weekly Sabbath.

FIRST: Any assumption i’m of the RCC persuasion or traditional Protestant persuasion is incorrect. Rather think of me as a Messianic Christian or a Christian Messianic.

SECOND: John's account and the other Gospel accounts are NOT as confusing as some make them out as contradictory. Will explain in a subsequent post (if necessary) only if you are interested in clearing up any confusion? Perhaps pshun2404 will offer further clarification.

THIRD: The problem the early church made was assuming that Sabbaths only occurred on the 7th day of the week. That is why they mistakenly came up with Good Friday on the 6th day of the week (AD 30 or AD 33), when the 14th of Nisan fell on ‘Good Friday.’ We both agree this is bogus reasoning considering “3 days and 3 nights” (Matt 12:40) or “3 days” (John 2:19).

FOURTH: We both agree that Pesach was a ‘chief annual Sabbath’ (high sabbath). Yosef of Ramatayim wanted to get Yeshua off the cross and in the tomb before the beginning of 14 Nisan, the beginning of the ‘chief annual Sabbath’ (Pesach) as you accurately noted.

FIFTH: Yeshua enjoyed his last meal (Last Supper) with His disciples early into the evening at the beginning of 13 Nisan. They then retired to the Mt. of Olives where Yeshua was arrested, beaten, scourged, crucified and died mid-afternoon on the same day, 13 Nisan.

But your view is contradictory Wednesday to Sunday morning is not three days and three nights. It is four days and four nights.

So your view falls with your faulty counting.

SIXTH: Follow along to see why 27 CE was very possibly the actual year that Yeshua was crucified, resurrected, seen by many and ascended to Heaven. The 14th of Nisan has to occur on the fifth day of the week, not the fourth day of the week as many have assumed. So, the actual time in the tomb was 3½ days and 3 nights. If Yeshua had said 3½ days He wouldn’t have had to say 3 (12 hour) nights. However, 3 twelve hour nights takes us exactly to dawn on the first day of the week (already 12 hours into 17 Nisan). The 17th of Nisan occurred on the 1st day of the week in 27 CE. The counting of 3 nights starts on the first hour beginning at twilight of the 14th of Nisan. The 14th of Nisan (the high Sabbath) may have begun within an hour or less after Yeshua had been removed from the cross, prepared and placed in the tomb by Yosef and Nakdimon.

John 19:14 CJB
it was about noon on Preparation Day for Pesach. He said to the Judeans, “Here’s your king!” (Pontius Pilate)

John 19:31-42 CJB (also Luke 23:50-56)
31 It was Preparation Day, and the Judeans did not want the bodies to remain on the stake on Shabbat, since it was an especially important Shabbat. So they asked Pilate to have the legs broken and the bodies removed.
32 The soldiers came and broke the legs of the first man who had been put on a stake beside Yeshua, then the legs of the other one;
33 but when they got to Yeshua and saw that he was already dead, they didn’t break his legs.
34 However, one of the soldiers stabbed his side with a spear, and at once blood and water flowed out.
35 The man who saw it has testified about it, and his testimony is true. And he knows that he tells the truth, so you too can trust.
36 For these things happened in order to fulfill this passage of the Tanakh:
“Not one of his bones will be broken.”
37 And again, another passage says,
“They will look at him whom they have pierced.”
38 After this, Yosef of Ramatayim, who was a talmid of Yeshua, but a secret one out of fear of the Judeans, asked Pilate if he could have Yeshua’s body. Pilate gave his consent, so Yosef came and took the body away.
39 Also Nakdimon, who at first had gone to see Yeshua by night, came with some seventy pounds of spices — a mixture of myrrh and aloes.
40 They took Yeshua’s body and wrapped it up in linen sheets with the spices, in keeping with Judean burial practice.
41 In the vicinity of where he had been executed was a garden, and in the garden was a new tomb in which no one had ever been buried.
42 So, because it was Preparation Day for the Judeans, and because the tomb was close by, that is where they buried Yeshua.

SEVENTH: A general consensus by many is that Yeshua HaMashiach was 33½ when crucified (in 27 CE). Before arriving at 27 CE one first has to determine when Yeshua was born. There are various theories, but my figuring was based on the death of Herod and then working backwards using other historical records. What would we do without the internet to do some serious googling or as pshun2404 would say, "exegesis"
Matt. 2:1 & 16 (CJB)
1 After Yeshua was born in Beit-Lechem in the land of Y’hudah during the time when Herod was king, Magi from the east came to Yerushalayim.
16 Meanwhile, when Herod realized that the Magi had tricked him, he was furious and gave orders to kill all the boys in and around Beit-Lechem who were two years old or less, calculating from the time the Magi had told him.

EIGHTH: Arriving at 27 CE was determined by my best guesstimate of the date of Yeshua's birth that coincides with His crucifixion 33½ years later. Herod (the Great) died in 4 BCE. Tertullian records tell historians that the census taken at the time of Yeshua's birth was by Gaius Sentius Saturnius (not Quirinius) who ruled from 9-6 BCE. Like the first Hanukkah in 167 BCE, the Hanukkah in 8 BCE also included 2 Sabbaths, the 1st day of Hanukkah and the 8th day of Hanukkah. Yeshua was conceived on Hanukkah in 8 BCE. Whether on the 1st or 8th, i'll go with the 8th only affects Yeshua's age by 7 days. Personally, i'd go with the 8th day on the 2nd Shabath (Dec. 5-6).

NINTH: Yeshua was born approximately 9 months after Hanukkah on either Yom Teruah or Sukkot in 7 BCE. Both of these appointed moeds occurred on the 7th day Sabbath in 7 BCE. My preference is for Yom Teruah, Rosh Hashanah, the first/head of the year (רֹאשׁ הַשָּׁנָה&#8206, the Feast of Trumpets. A day of blowing the shofar in long, short and staccato blasts that follow a set sequence for 99-100 times (see: Numbers 10:1-10, Isaiah 27:13, Matt. 24:31, 1 Cor. 15:52, Rev. 11:15). It is believed by some that the last/great trump (the 100th) will be blown by Adonai. Some refer to this event as the time of the rapture of His chosen ones.

TENTH: Yom Teruah being on the 1st day of Tishrei also fell on the Sabbath in 7 BCE. Yeshua would have been circumcised eight days later, which occurred on the 1st day of the week. Yom Kippur occurred the next day (2nd day of the week) on the 10th of Tishrei.

You can verify all these dates at: TorahCalendar.com

Shabbat Shalom,
Mark White

 

[AbbaLove]

I should note that your excluding Wednesday day from the counting of days and nights because it was not a full day, does not compute. He was buried before the 15th of Nisan began. So he was in the grave for part of the day of the 14th. Counting only full days is your assumption. With your resurrection on the first day of the week at dawn, by that reasoning your would have to omit counting the whole night between Sat. sunset and Sunday dawn---because it is not a whole day. So your assumption cannot be consistently applied. So it cannot be a true assumption.

Yeshua was placed in the tomb/grave just before sunset and beginning of the 5th day, 14 Nisan in 27CE. Yeshua was placed in the tomb late on the 4th day, the Day of Preparation, 13 Nisan in 27 CE. Possibly only a matter of minutes remained before the beginning of Pesach when Yeshua was placed in the tomb. So, to reason that the preceding minutes of daylight should be counted as the 1st twelve hours of daylight or even half a day should not be considered a true assumption as some have argued.

The twelve hours of daylight that included Yeshua being falsely accused, beaten, scourged, crucified, dying, hanging on the cross, removal and carrying to the tomb/grave cannot be counted as the 1st day in the tomb/grave. For those that would even include the last six hours (½ day) of daylight as inclusive of “3 days and 3 nights” in the tomb/grave cannot be a true assumption.

 

[Daniel Gregg]

23:11‡ ^In¹ the day after the rest‡ the priest shall make it waved. The dispute over the date of Shav̱ū‘ōt (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 (Shav̱ū‘ōt) 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 Shav̱ū‘ōt 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 Shav̱ū‘ōt 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 Yisra’ēl 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 Yisra’ēl. Therefore, they ate from the fruit of the production of the land of Cena‘an 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 Joshua’s 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

I would note 3 things here....

a) the alleged scholar you give as support is yourself

Clearly you believe in Naked Authority

b) the translation is a "new" translation and I might add IMO a terrible one

New wine wont fit in old wineskins

c) the notes "assume" a Sabbath resurrection which is not correct...firstfruits always follows the 7th day Sabbath within Unleavened Bread...He rose on firstfruits (called a 1st day, never thought of as a "Sunday" in any of their minds) and the church was birthed on Shavuot (a 1st day following the seventh 7th day Sabbath)

The original texts say Sabbaths. And that is a fact.

Sorry Daniel

 

[Daniel Gregg]

Mark White, your explanation of a resurrection on Sunday does not agree with the truth of Mat. 28:1. A Nisan 13 crucifixion is impossible, as this day is not the preparation of the Passover, and flatly contradicts the fact that the lambs were offered on the 14th. See Exodus 12. This one error discredits your entire reconstruction.

28:1‡ ^Now the later of the Sab[bless and do not curse]baths, at the dawning on the first of the Sabbaths, Miriam Mag[bless and do not curse]dalene and the other Miriam came to look at the grave: The original manuscripts used by translators are completely accurate, however translators since about the 16th century have been indoctrinated with a steady diet of tradition on how to translate the word σαββάτων into the sense “week.” Σαββάτων (sabbatōn) means “sabbaths” in the ordinary usage of the word. It is used twice in this verse, but it is wrong to translate the first instance as “Sabbath” and the second as “week.” There is a perfectly sensible understanding of the text according to the literal sense, when we take the word Ὀψὲ opsē (later) into account.
Translators are also in the traditional habit of translating Ὀψὲ opsē (later) as “end,” “after,” or “evening.” The word means none of these things in the literal sense. Each of the above translations is derived from a misunderstanding of the chronology, and then forcing that misunderstanding back into the translation of the word. And then the readers are trapped in a classic case of circular reasoning proving the assumptions of the translators.
The word Ὀψὲ opsē means “late” in Greek, and may be used as an adjective, “the late man lost his place in line” or an adverb, “he came late,” or as a substantive adjective, “the late [one] was born after the first child.” The final example is exactly what we have in Matthew 28:1, “the late [one] of the Sabbaths,” which is the same in meaning as the later Sabbath.
Now that I have simply explained all the pieces of the text, the meaning can be made plain. There were two Sabbaths in the week of Messiah’s death and resurrection. The first was an annual Sabbath falling between Wednesday sunset and Thursday sunset (see John 19:31). The second was the regular weekly Sabbath between Friday sunset and Saturday sunset. Now the designation, “The later of the Sabbaths” makes plain sense. Matthew is indicating the weekly Sabbath after the annual Sabbath was already passed for the resurrection day.
The second clause in Matthew 28:1, “at the dawning on the first of the Sabbaths,” is parallel to the first clause, and indicates the same day, or the same time as the first clause. In order to understand how the second Sabbath of Passion Week is the first of the Sabbaths, we must understand Lev. 23:15. According to the Torah, seven Sabbaths are supposed to be counted starting immediately after Passover. Passover fell upon the first Annual Sabbath that year, and the seven Sabbaths that were counted began with the weekly Sabbath later that week. The first of the seven Sabbaths is accordingly called “the first of the Sabbaths.”
So then, Messiah was put to death on a Wednesday afternoon, and rose from the dead a little before dawn on the weekly Sabbath. This chronology makes sense out of the three days and three nights (Matthew 12:40; Jonah 1:17; 1Sam. 30:12) as each daily offering (a type of Messiah) burned on the altar for a day and a night (Lev. 6:9-10). For a day for sacrificial purposes was counted from dawn to dawn. And this is the reason why the dawning of the Sabbath is mentioned, so that we know that it marks the point at which the third day would end, the point in time when the ashes of the third set of daily offerings would be cleaned out of the altar. Therefore, the resurrection of Messiah was just before dawn on the Sabbath, just before the third day ended.
The older translations, and the consequences: As pointed out the word Ὀψὲ means “late.” And it is used as a substantive adjective, “the late one of the Sabbaths...,” but since this contradicted the Sunday theory, the older translations render it “late on the Sabbath,” (Darby) or “end of the Sabbath” (KJV) or “evening of the Sabbath” (cf. Aramaic Bible in Plain English; YLT). This is before the unadvised translation “after” was introduced. Now “end of the Sabbath” causes a contradiction with Mat. 28:1b, “at the dawning” (τῇ ἐπιφωσκούσ&#8131. For the end of the Sabbath, late on the Sabbath, or evening of the Sabbath, whichever variation you want, by no means is dawn. In order to justify re-interpreting dawn as the end of the Sabbath (which will be at sunset), the same phrase was introduced to Luke 23:54, καὶ σάββατον ἐπέφωσκεν, which means “and a Sabbath was dawning.” Now the interpreters could say, see, dawn means sunset, since in that context there is no question the Sabbath was about to begin. But Codex Bezae lacks the phrase. And this means that dawn means dawn. The phrase in Luke 23:54 always was embarrassing to translators, as they sought circumlocutions to avoid making it say dawn, such as “drew on,” (KJV) or “was about to begin” (NAS; cf. ESV). Nowhere else in Greek literature is dawn used to mean dusk. It is clear why. The words mean lighting-up!
It was not until translators decided that Ὀψὲ must mean “after” that they got away from the contradiction. But this was at the expense of resorting to a rare, and questionable usage of Ὀψὲ from Hellenistic Greek. Thayer questions it. Liddell questions it, and so do the grammars. The sense after has earned the ignominious designation of improper preposition, or question marks in Lexicons and grammars.
However, some interpreters, realizing that Mat. 12:40 entails a Wednesday to Sabbath chronology did not understand that the “later of the Sabbaths” was the sense of the phrase, and therefore took it as the older translations did, indicating late on the Sabbath or just at the end of it. This renews the contradiction with Matt. 28:1b.
As an interesting aside, I noted the Jubilee Bible 2000 translation, “Now well along on the sabbath, as it began to dawn on the first of the sabbaths, came Mary Magdalene and the other Mary to see the sepulchre.” This actually gives the correct timing. Dawn on the Sabbath was about half way through the 24 reckoning of it, and so indeed well along. Perhaps the translators did not realize they were telling the truth for once.

 

[Daniel Gregg]

Yeshua was placed in the tomb/grave just before sunset and beginning of the 5th day, 14 Nisan in 27CE.

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 Yĕshūa̒’s 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

 

[AbbaLove]

Just noticed your posts so give me a couple days to digest your posts and refresh my memory as to my previous reckoning. In the meantime would be interested in your take on these two calendars and which one you think is more accurate/reliable.

These two calendars for 27 AD/CE are 1 Day apart from each other.

The Hebcal Jewish Calendar for 0027 has the Fast of the Newborn falling on Nisan 14, Erev Pesach on the 3rd Day (Wednesday) with Pesach I, on Nisan 15 (Thursday) and Pesach II (Omer Day One), on Nisan 16 (Friday) and Pesach III (Omer Day Two) on Shabbat.

The Torah Creation Calendar for 27 CE has the Fast of the Newborn falling on Nisan 13, on the 3rd Day (Wednesday) with Pesach/Passover on Nisan 14 (Thursday), and the 1st day of Passover on Nisan 15 (Friday), and Omer Day One on Nisan 16 (Sha-bat).

There does seem to be historical evidence to support the belief that Yeshua was born at least two years before the death of Herod the Great in 4 BCE. That reckoning would date Yeshua's crucifixion as early as 26-27 CE, if not earlier, assuming He wasn't born any earlier than 7-6 BCE. There are others that reckon 34 CE as His Crucifixion, and those that adhere to “Good Friday” as occurring in 30 or 33 CE.

There's a difference of 225 years between the reckoning of the following two calendars. Is there another calendar that you use? How close do you reckon we are to 6000? Are both calendars suspect and if so then our reckoning as good as it may be is more guesswork than fact.

The Hebcal Jewish Calendar ~ Jewish Calendar, Hebrew Date Converter, Holidays - hebcal.com
Wed, 4 March 2015 ~ 13th of Adar, 5775

The Torah Creation Calendar ~ TorahCalendar.com
Wed, 4 March 2015 ~ 12th of Adar, 6000

_______________ added the following on 3/5/15 (12:12pm CDT)

Your cited verse (Matt 28:1) corresponds closest to Young's Literal Translation, so will use YLT.

Matthew 28:1 DGT (Daniel Gregg Translation)
Now the later of the Sab[bless and do not curse]baths, at the dawning on the first of the Sabbaths, Miriam Mag[bless and do not curse]dalene and the other Miriam came to look at the grave
Matthew 28:1 YLT
And on the eve of the Sabbaths, at the dawn, toward the first of the Sabbaths, came Mary the Magdalene, and the other Mary, to see the sepulchre,

This verse (Matt 28:1) is confusing. I don't understand the context. When looking at a Torah/Jewish calendar there are four 7 day Sabbaths noted between the first Pesach on Nisan 14 and the beginning of the 2nd Pesach on Iyar 14. Then there is also the High Sabbath, so determining what is meant by "the Sabbaths" is not a given. For example YLT is confusing ~ "on the eve of the Sabbaths, at the dawn, toward the first of the Sabbaths" whereas your translation reads ~ the later of the Sabbaths, at the dawning on the first of the Sabbaths." Is this your own personal translation of a Greek text? If so would it would be helpful if you would provide a link or copy and paste the Greek text (Matt 28:1) you used for your DGT.

My reasoning for going with 27 CE was two fold. (1) Nisan 13 falls on the 4th day (Wednesday) of the week for reckoning 3 days and 3 nights. (2) Having Matthew, Mark and Luke's account NOT contradict John's account (or vica versa) only seemed possible if Yeshua was arrested and crucified on Nisan 13, before the High Sabbath on Passover, the 14th of Nisan. According to my previous reckoning that is the only way it was possible for Yeshua's resurrection having occurred sometime during the 7th day of the week. However, I now see that Nisan 14 is referred to as Erev Pesach with Pesach I falling on Nisan 15. It is rather confusing so may not be able to get back to you until you post the Greek text and what Jewish/Torah Calendar you use for reckoning dates. I used the Torah Creation Calendar ~ www.torahcalendar.com ~ to arrive at the following dates/days.

27 CE Nisan 13 falls on 4th day (Wednesday)
27 CE Nisan 14 falls on 5th day (Thursday)
28 CE Nisan 14 falls on 3rd day (Tuesday)
29 CE Nisan 14 falls on 2nd day (Monday)

Do you still include the day Yeshua was arrested and crucified as a full day when reckoning 3 days and 3 nights even though Yeshua was in the sepulchre possibly no more than an hour or two, if that long, before ereb=45 minutes from sunset to sky darkness).

 

[annier]

The sheaf was waved after the annual Sabbath, not after the weekly Sabbath.

ok, you say, not according to the weekly Sabbath, but the annual Sabbath.

Let us look at the corresponding Greek of Leviticus 23 by your own rendering

Lev 23:15 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:

Lev 23:15 και αριθμησετε υμεις απο της επαυριον των σαββατων απο της ημερας ης αν προσενεγκητε το δραγμα του επιθεματος επτα εβδομαδας ολοκληρους

1. Here the Greek renders Sabbatwn (σαββατω&#957 as a festival Sabbath (annual Sabbath)

2. The morrow of which begins the counting of seven weeks (επτα εβδομαδας ).

So thus far the Greek tells us weeks are what are counted, and seven in particular.

Lev 23:16 Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD.

Lev 23:16 εως της επαυριον της εσχατης εβδομαδος αριθμησετε πεντηκοντα ημερας και.


Here the Greek renders... from the morrow of the last week, count 50 days.
There are only weeks and days which are counted according to the Greek above.

You failed to mention this point. You failed to address it or even try to refute it. All you did was repeat your tradition.

What do you say about the Greek in these passages? What is error to teach Jesus arose on the first day of the week? After all it is the weeks according to each day that was numbered in the count.