Posted on 06/05/2009 9:05:52 AM PDT by Pmary65
The resurrection of Jesus is a central belief to the Christian faith where the Gospel story tells the events for which there has been much Biblical interest, inquiry and academic discussion to this day. It is my hope that this presentation may provide some edification to the unanswered questions of bible believing followers.
The traditional belief for Christians regarding Passover depicts Jesus being crucified on Good Friday and resurrecting early Easter Sunday morning.
This belief has been the general consensus for main stream Christianity over the past two millenniums. Many Bible Church authorities and independent study groups have delved deeply into scripture establishing their views in favor of manufactured evidences. These so-called evidences mingled through scripture for the most part have become the widely accepted margin received by the moral majority of Christian believers.
I hereby offer a critical view regarding the crucifixion and resurrection events from an un-biased vantage point which has resulted after many years of independent bible research and study. Here we will be scratching the surface and re-joining the various points of interest. There is much to be said about all of this. In time we’ll see what comes of it. I know many will refute this presentation but hopefully some light in perspective-ness may be gained to those with an open mind.
The true essence of understanding Jewish chronology is modeled with the reckoning of time from the very beginning as described in Genesis 1:4,5.“And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.” KJV. The other verses in Genesis 1:8 ,13, 19, 23, and 31 say; “And the evening and the morning were the (e.g. second, third...etc.) day.” Thus complying that each and every day (24hr.period) began consecutively from ‘sunset to sunset’.
The Jewish authors of the New Testament and the Old Testament understood inclusively that this was the way and that the next Day period always began with night darkness and was followed by daylight in the morning. The night time hours were divided into 4 equal interval watches and the daylight time were divided into 12 equal hours. Thus the day was always determined and observed from ‘sunset to sunset’.
In regards to the timing of Passover the Jewish Historian Josephus (~70 A.D.) clarifies; ‘So the high priests, upon the coming of their feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less then ten belong to every sacrifice, and many of us are twenty in a company.’ (Wars of the Jews 6:9:3) William Whiston. Here in a western reckoning of a time from about 3:00 p.m. to 5:00 pm. The Passover lamb would then be prepared for roasting over an open fire on the 14th of Nisan in the last (12th) hour with the day ending around 6:00 p.m. in preparation of the night time Seder to follow on the beginning of Nisan 15th. Here reads, Exodus 12:8; "And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.” KJV.
What you need to recognize is the word ‘Passover’ to a Jew was a loose - common term that was generally applied to the whole 8 day festival (e.g. like the 12 days of Christmas to a Christian).
The Jewish Pharisee Historian Josephus 70 A.D. clarifies with particular reference to the Passover period in several places as follows; “In the month of Xanthicus which is by us called Nisan…on the fourteenth day of the lunar month…every year slay the sacrifice…which was called the Passover…” and Josephus continues; “The feast of unleavened bread succeeds that of the Passover and falls on the fifteenth day of the month, and continues seven days, wherein they feed on unleavened bread…” (Antiquities of the Jews 3:10:5) William Whiston.
Josephus also asserted elsewhere; “As this happened at the time when the feast of unleavened bread was celebrated, which we call the Passover…” (Antiquities of the Jews 14:2:1) and “As the Jews were celebrating the feast of unleavened bread, which we call the Passover it was common for the priests…” (Antiquities of the Jews 18:2:2). William Whiston.
Consider as well; “They left Egypt in the month Xanthicus, on the fifteenth day of the lunar month; four hundred and thirty years after our fore-father Abraham came into Canann…” (Antiquities of the Jews 2:15:2) William Whiston.
St Paul’s wonderful statement; “Purge out therefore the old leaven that ye may be a new lump, as ye are unleavened. For Christ are Passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.” (1 Corinthians 5:7,8) KJV.
These events were willfully commemorated (Nisan 15) and fulfilled by Jesus with his disciples at the last supper Passover ceremony 'On the first day of unleavened bread'- 'Protos Heemeras ' as described in Matthew 26:17,Mark 14:12,and Luke 22:7.
Greek Biblical exegesis is often formulated through the Interpreter’s preconceived theological beliefs.
On the difficult passages, exegesis often comes through sensible theological debate.
The Saturday Nisan 17th Sabbath resurrection scenario falls into a chronological arrangement of its own. A view shared by many believing that Jesus was crucified on the late afternoon (Passover Preparation) of Wednesday Nisan 14th fulfilling the conditional Sign of Jonah (MTH 12:39, 40 i.e. 3 days & 3 nights).
Here the big picture suggests interesting details; -The temple cleansing and upsetting of money changers (MRK 11:15) coincided on the weekly Sabbath of Nisan 10 (EX 12:3 i.e. day of procurement) four days prior to the Passover on Wednesday Nisan 14. However, buying and purchasing were totally prohibited on Sabbath days in stringent abidance to Jewish law. -Our Lord and disciples are denied (cut short) to have kept the ceremonial traditional Passover Seder which was customarily observed in the night at the beginning of Nisan 15th on the first day of unleavened bread (EX 12:8; MTH 26:17; MRK14:12; LUK 22:7). There the previously slain lamb was now (Nisan 15) then sacrificed (consecrated) by the Jews through oral (eaten) ingestion. * Note - The Synoptic Gospels all agree in the timing, however, the other setting as described in John 13:1 was nothing more then an anticipatory casual meal partaken on an earlier day prior to the feast. -The Sanhedrin’s uncustomary night-time judicial process along with 3 reproaches by Pilate (LUK 23:22) occurs within a narrow time line of 15 hours or less for the judgment - sentencing and crucifixion (MRK 15:25) of Jesus.
* Note - Some of these comments are in line with the traditional Friday (Nisan 14) crucifixion as well. There Jesus and his disciples travel on the Sabbath day (JHN 12:1) arriving in Bethany six days before the Friday Passover. However, Sabbath travel was imperatively limited in accordance to Jewish law.
In order to have the chronology put into a proper perspective, a more feasible time lines regarding the crucifixion and resurrection events are essential. Let us consider a median near the end of the Passover period. To acquire such a median let us re-consider a linguistic approach from the ORIGINAL Greek Texts for the resurrection verses at; Matthew 28:1; Mark 16:2; Luke 24:1; and John 20:1,19 of the New Testament.
In those verses we commonly find the Koine Greek phrase; 'μιᾷ τῶν σαββάτων' which is transliterated 'mia ton Sabbaton' and is translated to literally mean; 'one of the Sabbaths'. As well, the phrase can be found similarly within other N.T. verses such as Acts 20:7 and 1 Corinthians 16:2 . This phrase has been traditionally perceived, interpreted, and understood to read as ; the first day of the week or the first of Sabbaths. However, let us consider specifically the Koine Greek word 'σαββάτων' which is transliterated as 'Sabbaton' where the literal English rendering is translated as 'Sabbaths' and is plural of meaning in line with Greek Syntax rules.
In the key verse of Matthew 28:1 the word 'Sabbaton' appears twice in the same sentence and plural in meaning at both instances. The full sentence of Matthew 28:1 would render something like; "After the Sabbaths (plural) as it was lighting up on one of the Sabbaths (plural) Mary of Magdalene and the other Mary came to the tomb."
What could this possibly mean according to Greek Syntax without it being a contradiction to itself? Hence Matthew 28:1 may be describing details like ; After [post-late-end] the Sabbaths (plural) as it was lighting up (twi-light) on one (cardinal) of the ( par-titive genitive ) Sabbaths (plural)...... . A description that may pertain to a time interval when the Passover period was finished and had already completed e.g. End ( opse-adverbial ) the 2 High Sabbaths (Nisan 15 & 21 i.e. EX 12:16 ) of the Passover period onto a weekly Sabbath ( 1 0f 7 ) within the 50 day duration between Passover (from the sheaf offering LEV 23:11) leading up to Pentecost.
Here Jesus would die on Wednesday Nisan 20th the preparation day to Thursday Nisan 21 (Holy Convocation day) and would resurrect 3 days and 3 nights later (MTH 12:39, 40) on the weekend Sabbath of Saturday Nisan 23rd.This day being an integral Sabbath of a series of 7 complete weekly Sabbaths (LEV23:15, 16) with in the 50 day period. This group of weekly Sabbaths for that year should have been; Nisan 16th, Nisan23, Nisan30, Iyar 7, Iyar 14, Iyar21, and Iyar 28. Here Jesus resurrected on the 2nd weekly Sabbath with-in a group of 7 Sabbaths. Thus Pentecost arrives later on Sivan 6th the eighth weekly Sabbath after Passover simultaneous to the 50th day which would have been a rare celebrated occasion! * Here in this time table the 50 day omer count commences after the High (Annual) Passover Sabbath (Friday) of Nisan 15th (not after the weekend Sabbath) where both the sheaf offering (Saturday Nisan16th) and the day of Pentecost (Saturday Sivan 6th) coincide separately on weekend Sabbaths for that particular year.
A clear account by Historian Flavius Josephus (~70 A.D.) describes when the omer count commenced in his book ‘The Antiquities of the Jews’ book 3 chapter 10 paragraph 5 line 250 follows; “But on the second day of unleavened bread, which is the sixteenth day of the month (Nisan), they partake of the fruits of the earth, for before that day they do not touch them.” William Whiston (i.e.LEV 23:11)
* The Greek Septuagint O.T. (~270 B.C.) clarifies when the Passover sheaf offering was offered in Leviticus 23: 11 ; "and he (the priest) shall lift up the sheaf before the Lord, to be accepted for you. On the morrow (Nisan 16) of the first day (Nisan 15) the priest shall lift it up." Sir Charles Lee Brenton Lancelot.
* Note - This practice was regardless of whatever weekday the 16th of Nisan fell upon for each particular year. This practice has been the recognized view by Jews all along from the earliest days through the middle ages right up into modern times.
* To support this chronological hypothesis even further an important verse at St. Luke 6:1 strongly supports the idea that the author was in recognition of a series of Sabbaths between Passover and Pentecost thus reading;
"And it came to pass on the second Sabbath after the first, that he went through the cornfields and his disciples plucked the ears of corn and did eat rubbing them in their hands." KJV.
This verse has created much debate amongst bible commentators as to what the 'second Sabbath after the first' could mean. In Adam Clarke's commentary we receive an analysis from him and some other various Commentators giving their explanations for this passage; [Quote]
"ενσαββατω δευτεροπρωτω, In the first Sabbath after the second." What does this mean? In answering this question, commentators are greatly divided. Dr. Whitby speaks thus: "After the first day of the passover, (which was a Sabbath, Exodus 12:16,) ye shall count unto you seven Sabbaths complete, Leviticus 23:15, reckoning that day for the first of the first week, which was therefore called δευτεροπρωτον, the first Sabbath from the second day of unleavened bread; (the 16th of the month;) the second was called δευτεροδευτερον, the second Sabbath from that day; and the third, δευτεροτριτον, the third Sabbath from the second day; and so on, till they came to the seventh Sabbath from that day, i.e. to the 49th day, which was the day of pentecost. "
"The mention of the seven Sabbaths, to be numbered with relation to this second day, answers all that Grotius objects against this exposition." WHITBY'S Notes.
"I think, with many commentators, that this transaction happened on the first Sabbath of the month Nisan; that is, after the second day of the feast of unleavened bread. We may well suppose that our Lord and his disciples were on their way from Jerusalem to Galilee, after having kept the passover." Bp. NEWCOME.
"The Vulgar Latin renders δευτεροπρωτον, secundoprimum, which is literal and right. We translate it, the second Sabbath after the first, which is directly wrong; for it should have been the first Sabbath after the second day of the passover. On the 14th of Nisan, the passover was killed; the next day (the 15th) was the first day of the feast of unleavened bread; the day following (the 16th) the wave sheaf was offered, pursuant to the law, on the morrow after the Sabbath: Leviticus 18:11. The Sabbath, here, is not the seventh day of the week, but the first day of the feast of unleavened bread, let it fall on what day of the week it would. That and the seventh day of that feast were holy convocations, and therefore are here called Sabbaths. The morrow, therefore, after the Sabbath, i.e. after the 16th day of Nisan, was the day in which the wave sheaf was offered; and after that seven Sabbaths were counted, and fifty days completed, and the fiftieth day inclusively was the day of pentecost."
"Now these Sabbaths, between the passover and pentecost, were called the first, second, Sabbaths after the second day of the feast of unleavened bread. This Sabbath, then, on which the disciples plucked the ears of corn, was the first Sabbath after that second day. Dr. Lightfoot, has demonstrably proved this to be the meaning of this σαββατονδευτεροπρωτον, (Hor. Hebraic. in locum,) and from him F. Lamy and Dr. Whitby have so explained it."
"This Sabbath could not fall before the passover, because, till the second day of that feast, no Jew might eat either bread or parched corn, or green ears, 23:14.) Had the disciples then gathered these ears of corn on any Sabbath before the passover, they would have broken two laws instead of one: and for the breach of these two laws they would infallibly have been accused; whereas now they broke only one, (plucking the ears of standing corn with one's hand, being expressly allowed in the law, Deuteronomy 23:25,) which was that of the Sabbath. They took a liberty which the law gave them upon any other day; and our Lord vindicated them in what they did now, in the manner we see. Nor can this fact be laid after pentecost; because then the harvest was fully in. Within that interval, therefore, this Sabbath happened; and this is a plain determination of the time, according to the Jewish ways of reckoning, founded upon the text of Moses's law itself."
Dr. WOTTON'S Miscellaneous Discourses,
"The word δευτεροπρωτω, the second first, is omitted by BL, four others, Syriac, later Arabic, all the Persic, Coptic, AEthiopic, and three of the Itala. A note in the margin of the later Syriac says, This is not in all copies. The above MSS. read the verse thus: It came to pass, that he walked through the corn fields on a Sabbath day. I suppose they omitted the above word, because they found it difficult to fix the meaning, which has been too much the case in other instances." [Quote]
* The 'high (great) Sabbath' of St John 19:31 (in relation over-all to this proposed chronology) could apply to the 7th final day (Holy Convocation) of the Passover period which occurred on a Thursday Nisan 21rst for that year. The final (7th) day of the Passover period that commemorated the Israelite’s deliverance from bondage in Egypt.
* Any day before a High Sabbath (Holy Convocation) day was regarded as a preparation day. The intermediate days on the Passover period in-between the High days or weekly Sabbaths were regarded as secular days, thus allowing time for regular activities such as buying and working (e.g. preparation of spices).
* The verse of Mark 16:9 in the original Greek shows ‘protos sabbatou’ which is translated literally to mean ‘first (ordinal) Sabbath (singular)’. The author here may be referring to the creation Sabbath as it was preeminent in nature for the seventh day weekly cycle of rest.
* The series of weekly Sabbaths between Passover and Pentecost signified a moment in fulfillment of God’s promise for the freedom and liberty to all descendents with lineage of the ancestral fore-fathers on route to the Promised land.These Sabbaths may have been referred to by the Jews as the ‘Queen of Sabbaths’ which were spiritually embraced as a bride in reflection of God’s total fullness forth- coming.
* The Apocryphal Gospel of St. Peter at verse 12 is of reference to a moment in time after the crucifixion when the disciples were clearly in bereavement and the resurrection event had not yet been fulfilled;
“Now it was the last day of unleavened bread, and many went out of the city returning to their houses, the feast being at an end. And we the twelve disciples of the Lord wept and were in sorrow, and every man withdrew to his house sorrowing for that which had come to pass.” H.B. Swete.
* Jesus affirmed his position of authority;
“And he said unto them, The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of man is Lord also of the Sabbath.” (St. Mark 2:27, 28) KJV.
New account with no other posts, links to new account on WordPress.com with no other posts.
So what can you tell us about yourself, Pmary65?
Passover in Israel is 7 days, not 8.
The eighth day was added during the Diaspora because of concerns that local calendars/times might be off.
What was the middle bit?
I guess; I’m Jewish and just happend to see the 8th day reference, and knew that was wrong.
To me, this basic mess-up would call into question anything else in the article.
Many Christian traditions are based on the misunderstanding of a group of books written by Jews, which includes the New Testamnent.
I’m a Seeker of truth not an expert!
The actual translation is "MIA TWN SABBATWN". Sabbaton is not Sabbatwn
Sabbaton is the invented Greek word for Sabbath (the Greeks had no such word....or day). Sabbatwn is also an invented Greek word meaning "Special Sabbath". If you look at the link you'll notice that in each case where the word Sabbatwn is used it designates either an Annual Sabbath (one of God's seven) or it designates one of the seven Special Sabbaths between Passover and Pentecost.
All of the resurrection passages use the word Sabbatwn, not Sabbaton. These are [Matthew 28:1][Mark 16:2][Luke 24:1] and [John 20:1]. In addition you'll also notice the word Sabbatwn describing the Sabbath in [Acts 20:7] and [I Corinthians 16:2] which are verses always included in an incorrect attempt to prove up a Sunday resurrection. If it is a normal Sabbath being referenced the New Testament will use the word Sabbaton, Sabbasin......or if the word Sabbath is an adjective (like in Sabbath day) it will be Sabbatou. Sabbtw is the singular form of Sabbatwn.
The word Sabbaton is derived from the Hebrew and the associated words in the link come from the Hebrew also. Here is [Leviticus 23:32] describing the "Day of Atonement" from The Tanakh [32 šabaṯ šabāṯwōn hû’ lāḵem wə‘innîṯem ’eṯ-nafəšōṯêḵem bəṯišə‘â laḥōḏeš bā‘ereḇ mē‘ereḇ ‘aḏ-‘ereḇ tišəbəṯû šabatəḵem: f] This is the Hebrew with English script and pronunciation....obviously.
As you can see.....the Apostles attempted to transliterate the same sound of Sabatwon (Hebrew) into Sabbatwn (Greek) when referencing a "Special Sabbath" and you also find this usage in the Septuagint as well.
SABBATWN in the Greek is never used to describe an ordinary Sabbath.....only the Sabbath on which the resurrection occurred or an annual Sabbath....one of seven.
The Jewish Historian Josephus (~70 A.D.) The Antiquities of the Jews , Book 2 Chapter 15 Line 315-7 says; “So the Hebrews went out of Egypt, while the Egyptians wept...it is that in memory...we keep a feast for eight days.”
As well for the benefit of the dispersed community,a diaspora Passover period was introduced later around 360 C.E. by the famous Jewish Mathematician - Astonomer Ben Hillel II. He correctly regulated the 19 year metonic (lunar-solar)cycle calendar with intercalary months and lengthened the various feast periods with Passover extending to Nisan 22nd.
Keep in mind that “The sign of Jonah’ was the only sign given !
Could you please be a little more specific as in the ‘middle bit’ about what?
Again - The famous Jewish Historian Josephus(70 A.D.) describes Passover as; “eight days” in Antiquities of The Jews- Book 2 Chapter 15 Paragraph 1 Line 317.
As well, Antiquities of The Jews Book 11 Chapter 4 Verse 8 Line 110 says; “ And they offered... the Passover, on the fourteenth day...”
Most people when they hear the phrase ‘8th day’ think of it as a misnomer for Sunday.That’s not what I’ve been making reference to.
PS. Be proud of who you are and of those whom you’ve came out of! You’ve rubbed off in a very good way.
Truly Amazing! A difference in spelling by the changing of one small letter can ascertain a meaning of significance correctly attributed to the one Greek word; ‘Sabbatwn’.
Thank You very much for the clarification.
Which pretty much eliminates a Friday crucifixion anyway.
You are very welcome.
What you have indicated is that a sabbath was the true original day for the Lord’s resurrection. If this was the case as you have explained it, how then was it that the eighth day known as SUNDAY and as the first day of the week did become the mainstream staple for Christian weekly worship?
This is not an easy question to answer. There is much to take into account for the transformation of Sabbath to Sunday worship for Christianity. I will keep it to a brief minimal. History shows that after the fall of Jerusalem (~68 A.D.) Judean-Christian practices were suppressed and dissolved under the influences of the early Caesars permeating to an all time low. A new premise for Christians eventually opened up under the campaign of Emperor ‘Constantine the Great’ (~324 – 337 C.E.)
In his civil reign magistrates complied with legislated Sunday observance (~321 C.E.) in all of the Roman Empire.
New considerations followed for Christians by the established dual Church-State formation giving organization to a string of church councils. A formal gathering of bishops at Arles (~317 C.E.), Nicaea (325 C.E.) resolved the Easter debate. This paved the way for treatise and established Church canons at Laodicea (~368 C.E.) giving further state tolerance to Christians living along side the pagan worshippers of Mithraism.
The Church historian ‘Eusebius of Caesarea (~325 C.E.) was a rallying contender in aid to the newly formed Christian campaign having his hands in it in several ways. He was a magnificent scholar with a huge literary influence which has created some speculation by various critics that he may have edited bible writings of earlier church fathers to sway support for his emperor’s new found claims in justification for Sunday worship. Here we have Eusebius’s account of Constantine speaking of unanimity regarding Easter against the practice of the Jews;
[Quote]
“At the meeting the question concerning the most holy day of Easter was discussed, and it was resolved by the united judgment of all present, that the feast ought to be kept by all in every place on one and the same day…For we have it in our power, if we abandon their custom, to prolong the due observance of this ordinance to future ages, by a truer order, which we have preserved from the very day of passion until the present time. Let us have nothing in common with the…Jewish crowd; for we have received from our Saviour a different way.” [Quote]
‘Eusebius’: The Life of Constantine Chapter XVIII
From the Nicene and Post-Nicene Fathers of the Christian Church
Philip Schaff & Henry Wace
Eerdmans and T&T Clarke 1997
Here is a ‘quote’ from the late Dr. William Smith D.D.
“We are therefore come, in strict propriety of speech, to the beginning of the fifteenth day; for we formerly saw, that the Jewish manner of computing time was from sunsetting to sunsetting. The Paschal lamb, therefore, although it was killed on the fourteenth day of the month, was not eaten till the beginning of the fifteenth; for it was killed between three o’clock in the afternoon and sunset, but was not eaten till after sunset.” [End Quote]
Antiquities of the Jews and Their Customs Illustrated, Vol.I, Part IV, Sec.I – William Brown D.D.
* Note – If Jesus died on an afternoon of Friday Nisan 15th a preparation day before a weekend Sabbath of Nisan 16th with a resurrection on an early Nisan 17th Sunday morning – the phrase ‘one of the Sabbaths’ becomes an idiomatic expression.The time duration in the grave would be about 36 hours barely enough time to qualify for the ‘only sign given’ as warranted by Matthew 12:39, 40.
The Epistle of the Emperor Constantine, Concerning the matters transacted at the Council (Nicea), addressed to those Bishops who were not present; [Quote]
Constantine Agustus to the churches;
“ I now procceed briefly to recapitulate the whole of the preceding. The judgement of all is, that the holy pascal feast should be held on one and the same day ; for, in so holy a matter, it is not right that difference of custom should prevail. It is the more commendable to obey this decree, because it precludes all association with error and with sin. This being the case, receive with gladness the heavenly gift and sacred command; for all that is transacted in the holy councils of the bishops, is sanctioned by the Divine will. Therefore, when you have made known to all our beloved brethren the subject of the epistle, you will be ‘bound to conform to the regular observance of this holy day’, so that when, according to my long cherished desire, I shall be with you, I may be able to celebrate with you this holy festival upon one and the same day…” [End Quote]
Reiterated by Theodoretus Bishop of Cyrus (387 C.E.~ 458 C.E.)
The Greek Ecclesiastical Historians of The First Six Centuries of The Christian Era. Book I Chapter X ‘Esuebius’s Life of Constantine’.
In regards to the actual timing of a Paschal – Last Supper event;
“So important is it to have a clear understanding of all that passed on that occasion, that at the risk of some repetition, we shall now attempt to piece together the notices in the various Gospels, adding to them again those explanations which have just been given in detail. At the outset we may dismiss, an unworthy of serious discussion, the theory, either that our Lord had observed the Paschal Supper at another than the regular time for it, or that St. John meant to intimate that He had partaken of it on the 13th instead of the 14th of Nisan.
To such violent hypothesis, which are wholly uncalled for, there is this one conclusive answer, that except on the evening of the 14th of Nisan, no Paschal lamb could have been offered in the temple, and therefore no Paschal Supper celebrated in Jerusalem.” [End Quote]
The Temple, Its Ministry and Services as they were At The Time Of Jesus Christ. (1874)
Chapter XII ‘The Paschal Feast And The Lord’s Supper, Rev. Dr. Alfred Edersheim
Dr. Edersheim’s comment on Pesach in the Temple day (before 68 A.D.) [Quote]
“The cycle of Temple-festivals appropriately opens with “the Passover” and “Feast of unleavened bread,” For, properly speaking, these two are quite distinct, the “Passover” taking place on the 14th of Nisan, and the “Feast of unleavened bread” commencing on the 15th, and lasting for seven days to the 21st of the month. But from their close connection they are generally treated as one, both in the Old and New Testament ; and Josephus, on one occasion, even describes it as “a feast for eight days.”
[End Quote]
The Temple, Its Ministry and Services as they were At The Time Of Jesus Christ. (1874)
Chapter XI ‘The Passover’ Rev. Dr. Alfred Edersheim
In Regards to the timing of the Pascal - Last Supper Event (continued);
“ In attempting an accurate chronology of these days (Pesach) it must always be remembered that the Passover was sacrificed between the evenings of the 14th and the 15th of Nisan ; that is, before the close of the 14th and the beginning of the 15th. The Paschal Supper, however took place on the 15th itself (that is according to Jewish reckoning – the day beginning as the first stars became visible).” [End Quote]
The Temple, Its Ministry and Services as they were At The Time Of Jesus Christ. (1874)
Chapter XI ‘The Passover, Rev. Dr. Alfred Edersheim
Don’t know who he is; I defer to actual Rabbis.
Many believers identify that ‘Christ our Passover’ and the ‘Lamb of God’ pertains directly to a crucifixion event occurring at a time when the Passover lambs were being slain. Many have linked the timing for Jesus crucifixion to the public sacrifice on the Passover late afternoon of Nisan 14th. It is not then any wonder then why Jesus last Passover supper occurring later on the first day of unleavened gets totally misconstrued. To them who think it essential that He be crucified while lambs were being slain consider that such activities were carried forward on a daily basis by the temple priests for each and every day of the Passover period.
Numbers 28: 16-25
3 And thou shalt say unto them, this is the offering made by fire which ye shall offer unto the LORD; two lambs of the first year without spot day by day, for a continual burnt offering.
4 The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even;
16 And in the fourteenth day of the first month is the Passover of the LORD.
17 And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten.
18 In the first day shall be a holy convocation; ye shall do no manner of servile work therein:
19 But ye shall offer a sacrifice made by fire for a burnt offering unto the LORD; two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish:
20 And their meat offering shall be of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram;
21 A several tenth deal shalt thou offer for every lamb, throughout the seven lambs:
22 And one goat for a sin offering, to make atonement for you.
23 Ye shall offer these beside the burnt offering in the morning, which is for a continual burnt offering.
24 After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of a sweet savour unto the LORD: it shall be offered beside the continual burnt offering, and his drink offering.
25 And on the seventh day ye shall have a holy convocation ye shall do no servile work.
KJV
We can see from Numbers 28:24 that a daily sacrifice of lambs were offered by temple priests on the whole seven days of the Passover period. Each day two young bullocks, one ram, and seven lambs of the first year, and one goat were sacrificed along with the daily sacrifice of two young lambs for the morning and the evening ritual. These sacrifices were inclusive for the full seven day duration of the Passover period.
He was a well respected proselyte.
* Note – These 3 verses from Mark 15 (crucifixion day) must apply to a secular day where travelling ,work, and purchasing were acceptable;
21 And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. KJV
42 And now when the even was come, because it was the preparation, that is, the day before the sabbath, KJV
46 And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. KJV
Such activities occurring on a Friday Nisan 15th (High Sabbath) would be next to impossible. However, these activities occurring on a Wednesday Nissan 20th (secular day) are quite probable.
The events of a Passover meal (a commemoration of the ‘Exodus’) in relation to the ‘Last Supper’ (the indoctrination of the New Covenant) appear simultaneous in the timing as the Gospels reveal. However there remains much debate amongst theologians as to when the actual timing of these events occurred. To remain objective let us refer to an earlier finding to support the later.
The Historian Josephus (~70 A.D.) gives an account of the great preparation leading up to the Exodus; [Quote]
“But when God had signified, that with one more plague he would compel the Egyptians to let the Hebrews go, he commanded Moses to tell the people that they should have a sacrifice ready, and they should prepare themselves on the tenth month Xanthicus, against the fourteenth (which month is called by the Egyptians Pharmuth, and Nisan by the Hebrews; but the Macedonians call it Xanthicus) and that he should carry away the Hebrews with all that they had. Accordingly, he having got the Hebrews ready for their departure, and having sorted the peoples into tribes, he kept them together in one place; but when the fourteenth day was come, and all were ready to depart, they offered the sacrifice, and purified their houses with the blood, using hyssop for that purpose; and when they had supped they burnt the remainder of the flesh, as just ready to depart.” [End-Quote] Antiquities of the Jews Book 2, Chapter 14, Paragraph 6. William Whiston
If Jesus last supper was a ‘genuine Passover Seder’ on the beginning of Nisan 14th as many purport how then was it a ritual commemorating the Israelites who ate it in haste (EX 12:11) before fleeing from Egypt on Nisan 15th?
“And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow of the Passover the children of Israel went out with a high hand in the sight of all the Egyptians.” KJV – Numbers 33:3
Why would the Israelites in Moses time have to wait around for at least 24 hours after eating a meal on the beginning of Nisan 14th before departing from Egypt on the next day of Nisan 15th?
“Observe the month of Abib (Nisan), and keep the Passover unto the Lord thy God; for in the month of Abib the Lord thy God brought thee forth out of Egypt by night.” Deuteronmy 16:1 KJV
The verse says; ‘ out of Egypt by night’ thus indicating a most precarious time when darkness and moonlight was upon them.
If the Israelites in Moses time did eat the Passover meal in the beginning Of Nisan 14th (as many theologians persist) then it should stand to reason that they could have departed ‘in haste’ (fully assembled-fully prepared) that very night shortly afterwards. However, the Bible account and Josephus account clearly agree together that the Israelites left in the night of Nisan 15th some short time later after eating the meal.
Likewise our Lord’s last Passover meal was kept on the beginning of Nisan 15th. That day known as a high annual Sabbath (signified Israel’s departure from Egypt) or a ‘Yom Tov” (Hebrew) meaning as ‘Good Day’ which became traditionally known as ‘Good Friday’. Good not because Jesus died on that day (sic). Think about it. What is good about someone being crucified to death? It was good because an invocation by our Lord Jesus was offered and made to all in his last intimate shared moments where the alloted elements at that table were combined and consecrated into a life eternal giving sustenance.
The timing of the events that unfolded after that became immeasurable. One account indicates a prior intention to not press matters against Jesus ‘Not on a feast Day’ as noted in Matthew 26:5 and Mark 14:2. However, another account at Mark 15:6 and Luke 23:17 shows that the crucifixion moment did succumb to being ‘ON A FEAST DAY’ within the Passover period.
Over the years I have become aware of the various positions by theologians as to ‘WHEN’ the last supper, the crucifixion, and the resurrection moments occurred. Opinions and beliefs are strongly divided. Church official authorities opt to a more passive stance admitting that such historical details to this day remain a ‘mystery’. But all in all, it eventually all boils down to; ‘Does it really matter?’ I suppose the most over-looked point here is the most important one of all and that is; ‘Why’? Why did these important events regardless of when they happened as shown from are history did come to pass? What remains significant from those events that has carried us on through the ages in to a modern day existence with a stake of it in our own individual lifes? Only you can answer that question, the answer is in your heart. You have your choice and I have mine.
That's because the entire idea of a Sunday morning resurrection is simply so much "Hogwash"!
I've always wondered why the proponents of this false doctrine (read Catholic) didn't try and come up with a better reason for shunning the Sabbath and establishing Sunday as the official day of worship. Their claim for a Sunday resurrection is so easily disproved.
They fooled the Protestants as well.....and even the Mormons got right in step with this "Tom Foolery".
If you study comparitive religions and how cults arise, you will find that the process is based on power and ability to deceive and not logic or history. That’s what happens to the human race. Just look at how speedily ancient Israel abandoned the law of YHWH in a kind of cyclic manner. Do you really think guilty people want their children to remember what they apostacized away from? Hardly, so future generations of the church are left in ignorance. In any case, its not hopeless. God has prevented a total destruction of the evidence.
Yeah,
Ignorance is bliss like mushrooms in the dark.
Hello Daniel,
I like your approach on this matter. Your comments are like music to our ears! You’ve really narrowed it down. Your points are well taken.
The refinement of certain words from earlier findings may cast a clearer light to aid us in a better overall understanding. Sure we would like to get to the bottom of all of this. However, the historical path behind us is not an easy one to back track, remedy or compromise.
- Best Regards!
[Genesis 1:3-5] 3 And God said, Let there be light (OWR): and there was light (OWR). 4 And God saw the light (OWR), that it was good: and God divided the light (OWR) from the darkness (CHOSHEK). 5 And God called the light (OWR) Day (YOWM), and the darkness (CHOSHEK) he called Night (LAYIL). And the evening and the morning were the first day (YOWM). God divided light (OWR) from darkness (CHOSHEK). The light (OWR) was called day (YOWM). The darkness (CHOSHEK) was called night (LAYIL).
You've touched on something here that is not too clear to some folks and I would like to offer my thoughts. "Beyn ha Arbayim".....Between the evenings. As you can see by the above scripture evening and morning are part of the day (YOWM); verse 5. Evening is not part of the night.....at least to Moses and the Hebrews it wasn't. Of course to us in the 21st century evening is now part of the night as it was also part of the night time to the King James translators.
"Beyn ha Arbayim". This was the term used to designate when the Passover was to be killed. Here are the Biblical definitions for the Hebrew.
Beyn: (sometimes in the plural masculine or feminine); properly, the constructive form of an otherwise unused noun from 'biyn' ; a distinction; but used only as a prep, between (repeated before each noun, often with other particles); also as a conjunction, either...or:--among, asunder, at, between (-twixt...and), + from (the widest), X in, out of, whether (it be...or), within. ha: simply means "the". Arbayim: from '`arab' ; dusk:--+ day, even(-ing, tide), night.
Between the Evenings/Beyn ha Arbayim. Arbayim is a dual word designated by the "ayim" on the tail end and means more than one. Ereb is the singular and the first time this word appears in scripture is [Genesis 1:5] "And God called the light Day, and the darkness he called Night. And the evening (singular) and the morning were the first day." As discussed earlier.....evening and morning were part of the daylight portion of the daily cycle. Morning was from sunrise to high noon and noon itself was the first evening. The second evening was sunset but the entire time from noon to sunset was called "Evening".....or as the KJV translators said...."Even".. The reason God started the daily cycle with darkness was because that's what appeared first.....darkness (verse 2).
Morning refers to the part of the day when the light is growing and evening refers to the part of the day when the light is receding. So, God designates a complete day as, from sunrise to sunset. Day and night together form the 24 hour period we now (also the KJV translators) call a completed day.
1. King James [Exodus 12:6] "And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening." (Translators using the singular here have caused much confusion).
2. Young's Literal Translation [Exodus 12:6] "'And it hath become a charge to you, until the fourteenth day of this month, and the whole assembly of the company of Israel have slaughtered it between the evenings;" (Between noon and sunset)
3. Hebrew Tanakh [Exodus 12:6] " wəhāyâ lāḵem ləmišəmereṯ ‘aḏ ’arəbā‘â ‘āśār ywōm l^a ḥōḏeš hazzeh wəšāḥăṭû ’ōṯwō kōl qəhal ‘ăḏaṯ-yiśərā’ēl bên hā‘arəbāyim:"
Above is the Hebrew....of course, expressed in English script to see and understand.
Young's is a good translation in that they faithfully attempt to translate literally. Sometimes because of syntax and idioms it is difficult to understand but they really do make an honest attempt.....as you can see.
Let's go ahead and list the other scriptures in which you find "Beyn ha Arbayim.....Between the Evenings".
[Exodus 16:12] "I have heard the murmurings of the sons of Israel; speak unto them, saying, Between the evenings ye eat flesh, and in the morning ye are satisfied with bread, and ye have known that I am Jehovah your God."
[Exodus 29:39] "the one lamb thou dost prepare in the morning, and the second lamb thou dost prepare between the evenings;
"[Exodus 29:41] " And the second lamb thou dost prepare between the evenings; according to the present of the morning, and according to its libation, thou dost prepare for it, for sweet fragrance, a fire-offering, to Jehovah:"
[Exodus 30:8] "and in Aaron's causing the lamps to go up between the evenings, he doth perfume it; a continual perfume before Jehovah to your generations."
[Leviticus 23:5] "in the first month, on the fourteenth of the month, between the evenings, is the passover to Jehovah;"
[Numbers 9:3] "in the fourteenth day of this month between the evenings ye prepare it in its appointed season; according to all its statutes, and according to all its ordinances ye prepare it."
[Numbers 9:5] "and they prepare the passover in the first month, on the fourteenth day of the month, between the evenings, in the wilderness of Sinai; according to all that Jehovah hath commanded Moses, so have the sons of Israel done."
[Numbers 9:11] "in the second month, on the fourteenth day, between the evenings they prepare it; with unleavened and bitter things they eat it;"
[Numbers 28:4] "the one lamb thou preparest in the morning, and the second lamb thou preparest between the evenings;
[Numbers 28:8] "'And the second lamb thou dost prepare between the evenings; as the present of the morning, and as its libation thou preparest -- a fire-offering, a sweet fragrance to Jehovah."
Now.....between the evenings would be at 3:00 P.M. or thereabouts. This was when the evening sacrifice took place and most folks think nowadays that means it occurred at night time. Here are some scriptures that will indicate when the "Evening" sacrifice actually happened: [Acts 3:1][Acts 10:3][Acts 10:30]. Here are scriptures that show when Our Lord's sacrifice took place: Matthew 27:45-46][Mark 15:33-34][Luke 23:44]. The Hebrews began counting their hours at sunrise....so the ninth hour would be 3:00 P.M.
The proof verse that explains what evening really means is [Deuteronomy 16:6] " But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt."
At the first evening (High Noon) the sun is directly overhead. As it progresses to the second evening (Sunset) what does the sun do? It begins to go down, gets lower in the sky....and finally about six hours later it sets.....goes below the horizon. Do you see how we need to know how the Hebrews thought about things before we can understand thoroughly what the scriptures are really saying?
As you read the New Testament and reflect on the crucifixion you'll now know why Our Lord had to die......between the evenings........3:00 P.M. on the 14th of the first month [Leviticus 23:5].
“As you read the New Testament and reflect on the crucifixion you’ll now know why Our Lord had to die......between the evenings........3:00 P.M. on the 14th of the first month [Leviticus 23:5].”
In reference to your statement of chronology; did Jesus and the disciples eat ‘unleavened bread’ at the last supper setting the night before the crucifixion?
Why did you write any of this?
The Last Supper was not a Passover Seder. Unleavened bread was not required. [John 13:29] reveals that the meal had already concluded when Judas left.....ostensibly to buy things needed for the feast which would follow the next day. Paul, who was not at the Last Supper, but was nevertheless a very observant Jew says in [I Corinthians 11:25] After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. "Supped": 1172. deipneo (dipe-neh'-o) to dine, i.e. take the principle (or evening) meal sup (X -er) If it would have been a Seder......Paul would not have called it a supper.
The Greek term used in all the gospel verses for the bread that was consumed show it to be regular bread....not unleavened. In Greek the word for unleavened is "AZUMOS"/AZUMON/AZUMA" or some variant thereof. The Greek for regular bread is "ARTOS or ARTON". "PSOMI" is modern Greek for regular bread and EPIOUSIOS" is daily bread.
If you look at the Septuagint [Exodus 12:18] it shows unleavened bread being eaten on the 14th of the first month at the beginning of the Feast: enarcomenou th tessareskaidekath hmera tou mhnos tou prwtou af¢ esperas edesqe azuma ews hmeras mias kai eikados tou mhnos ews esperas
[Exodus 23:15] thn eorthn twn azumwn fulaxasqe poiein epta hmeras edesqe azuma kaqaper eneteilamhn soi kata ton kairon tou mhnos twn newn en gar autw exhlqes ex aiguptou ouk ofqhsh enwpion mou kenos (this is the Feast of Unleavened Bread)
[Leviticus 23:6] also refers to The Feast of Unleavened Bread: kai en th pentekaidekath hmera tou mhnos toutou eorth twn azumwn tw kuriw epta hmeras azuma edesqe
[Leviticus 23:17] refers to regular bread being prepared for Shavuot (Pentecost): apo ths katoikias umwn prosoisete artous epiqema duo artous ek duo dekatwn semidalews esontai ezumwmenoi pefqhsontai prwtogenhmatwn tw kuriw
The Hebrew texts show the words to be Matzot/Matzah for unleavened and Lekhem/Lekhemim for regular bread.
[John 18:28][John 19:14][John 19:31][John 19:42] all verify that this was only the Day of Preparation and the Feast would not begin until Our Savior would be crucified, killed and entombed. At sundown of the 14th the Feast would begin. The Last Supper took place after the sundown of the 13th.
Hi delacoert, if I can elaborate further without getting too central;
I am plainly a seeker of truth in humble submission to God’s Spiritual ways and not a formally trained recognized theological expert by any means.
This is merely about sharing out in the open of what has been impressed upon on my heart for the longest while.
This forum should not be a contest about who is right or who is wrong? Every individual who partakes in this forum in anyway should be entitled to freely form their own opinions respectively. It is most evident that we have some very knowledgeable people on board with a genuine passion to share extensively which is most appreciated.
However, there will always be differences in expressed opinions with variances of scriptural interpretation. We are all doing are best to be diligently accountable having strived for those root sources to find the overall perfect equation. So to them who can whom exercise an open mind – press on!
Best Regards – Pmary65
Again I would like to bring out some points which I feel can easily be over looked.
The supper as described in St.John 13:1,2 was a common or an anticapatory Passover meal as described ‘before the feast’ and it may have started on the late evening of Nisan 13th in the twelve hour and was carried on over to the beginning of Nisan 14th which began the night time first watch for that day.
However, Passover Seders were reserved and observed strictly at night time at ‘even’ where the ending of Nisan 14th met the beginning of Nisan 15th. This was the time where 3 stars could be visually observed in the sky as a sign to people who wore no wrist watches.The roasted lamb was then to be eaten with unleavened bread (i.e. Exodus 12:8) in comemmoration of the ancestral Israelite’s departure for freedom in Moses time.
There are some differences I would like to point out between the common meal description of St. John and the meal descriptions from the other three gospels of Matthew, Mark, and Luke which we shall refer to as the Synoptics. The vast majority of thinkers have associated the meal setting of St. John to the same moment of time for the Synoptics but here I fail to differ. I believe that St. John is describing a common meal around the end of Nisan 13th and the Synoptics are describing a true Passover Seder on the beginning of Nisan 15th. The synoptics show that there was a formal preparation being made following Jesus instructions to the disciples (i.e. Matthew 26:17, Mark 14:12, Luke 22:7) to go into the city of Jerusalem and reserve a room for the Passover Seder to be held on the ‘first day of unleavened bread’. It shows later that they did meet at ‘even’ when the (designated) hour came and did sit to eat the Passover (i.e.Matthew 26:19, 20, 21.; Mark 14:16, 17, 18.; Luke 22:13, 14, 15). There the Seder proponents were directed by our Lord such as the grace blessing, the breaking of the loaf, the supping of the cup, the singing of the hym all of which were prevalent rituals on a ceremonial high day occasion.
Little of these significant details are mentioned in St. John chapter 13. There they ate a common meal exercised cermonial un-cleanliness (foot washing) in preparation or anticipation of the Passover feast to follow.
The verse at St.John 18:28 “they themselves went not into the judgement hall, less they should be defiled; but that they might eat the Passover.” KJV would not likely be a concern to them on a Nisan 14th.
However this moment could pertain to a later time on the early morning of Nisan 15 where priestly ritual cleanliness would be a ceremonial concern to them for not risking any disqualification in keeping their on going Passover proceedures.
Again I refer to ‘the preparation of the Passover’ where the word ‘Passover’ was exercised as a loose term as mentioned by Josephus. This could imply to any preparation day prior to any weekend Sabbath or of any of the 2 High Sabbaths within the Passover feast period. Therefore in my opinion it commonly gets suited to one’s own preferred preferrence of hypothesis in regards to these matters.
Oh yea ‘Diegol618’ you never told us on what day of the week you believe the crucifixion to have occurred? As well what day did Pentecost occur in your frame of chronology?
most appreciated - Pmary65
It is my understanding from scripture that the meal began early in the evening of the 14th (Passover Preparation Day)....shortly after sundown of the 13th [Leviticus 23:5]. The Day of Preparation in itself was not part of the Feast of Unleavened Bread and this is what the disciples were going to do.....prepare for the Passover [Matthew 26:17][Mark 14:12][Luke 22:7]. The Feast of Unleavened (Passover Meal) begins on the night of the 15th [Leviticus 23:6] and the observance of Unleavened continues (for seven days) until the 21st.
The vast majority of thinkers have associated the meal setting of St. John to the same moment of time for the Synoptics but here I fail to (differ)(Do you mean "Fail to Agree?"). I believe that St. John is describing a common meal around the end of Nisan 13th and the Synoptics are describing a true Passover Seder on the beginning of Nisan 15th. The synoptics show that there was a formal preparation being made following Jesus instructions to the disciples (i.e. Matthew 26:17, Mark 14:12, Luke 22:7) to go into the city of Jerusalem and reserve a room for the Passover Seder to be held on the ‘first day of unleavened bread’.
Many folks have the understanding that the synoptics are describing a Seder. Here is how they are wrong:
KJV [Matthew 26:17] King James Version 26:17 Now the first [day] of the [feast of] unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? The bracketed words are not in the original. It was not the first day of the Feast. It was the preparation day (the 14th) which was sometimes referred to as the first day of the entire eight day observance.
The disciples could not have been asking Him these words.......close to sundown on the 14th as He was already dead by 3:00 P.M. (Between the Evenings/ post #39) and Joseph was hurriedly preparing for His burial before the sun set.
KJV [Mark 14:12] 14:12 And the first day of unleavened bread, when they killed the passover (Preparation Day, the 14th) [Leviticus 23:5], his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? Mark, now agrees with Matthew.....in the fact that it was not the first day of the Feast.....but preparation day instead.
KJV [Luke 22:7] 22:7 Then came the day of unleavened bread, when the passover must be killed. [Leviticus 23:5]....the 14th....the day of preparation. Luke Agrees with Matthew and Mark. It was the day the Passover must be killed....the 14th....preparation day.
Luke....verses [8-9] 8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. 9 And they said unto him, Where wilt thou that we prepare?
[Matthew 26:26] Stephens 1550 Textus Receptus: esqiontwn de autwn labwn o ihsouV ton arton kai euloghsas eklasen kai edidou toiV maqhtaiV kai eipen labete fagete touto estin to swma mou: From my post # 42 ARTON is not unleavened bread....it is regular bread.
[Mark 14:22] kai esqiontwn autwn labwn o ihsous arton euloghsaV eklasen kai edwken autoiV kai eipen labete fagete touto estin to swma mou Again....Mark, like Matthew...... shows the bread to be regular bread....not unleavened.
[Luke 22:19] kai labwn arton eucaristhsaV eklasen kai edwken autoiV legwn touto estin to swma mou to uper umwn didomenon touto poieite eiV thn emhn anamnhsin ........... As does Luke.
Oh yea, ‘Diegol618’ you never told us on what day of the week you believe the crucifixion to have occurred? As well what day did Pentecost occur in your frame of chronology? most appreciated - Pmary65
The crucifixion occurred on Wednesday, Nisan 14, 30 A.D. Pentecost was 50 days later on Friday, Sivan 6.
The KJV authors are misleading by using the inappropriate word ‘kill’ to describe from the Koine Greek where ‘θυεσθάι’ is best translated as ‘sacrifice’ in the proper meaning.
The use of the word ‘kill’ makes everyone think of the time on the late afternoon of Nisan 14th when the lambs were being slain before the day ended. The KJV authors expressed upon their preconceived notions which effected their loose translation of certain words as we know also from the resurrection verses.
I add here personally that it brings no pleasure to me in scrutinizing the mistranslations of those who misinterpret the infallible word of God.
Again the verses of Mark 14:12 and Luke 22:7 agree that the sacrificial references pertain specifically to ‘the first day of unleavened bread” which clearly was Nissan 15th.
The Passover being ‘sacrificed’ on Nisan 15th overall would pertain to the nightly rituals of being sacrificed to one’s self by orally consuming it as a consecrated act of spiritual preservation during the Passover Seder and further as a final burnt sacrifice to God Himself where the unbroken remains had to be fully consumed by fire before morning. This was demanded. Thus being the final act of sacrifice which was to be carefully observed. See Exodus 12:10; 34:25; Numbers 9:12; Deuteronomy 16:4
I looked up the Koine Greek word ‘άρτον’ for ‘bread’ in four different Lexicons which show the word as being universal in meaning depending on a required adjective to describe specifically what kind of bread it could be. The word ‘άρτον’ when shown alone simply means ‘bread’ which does not necessarily signify that it has leaven in it. In my opinion it could hinge either way depending on a needed adjective that would better describe more effectively what kind of bread it was.
My lexicon by J.H. Thayer shows ‘άρτον’ as; “a food composed of flour mixed with water and baked; the Israelites made it in the form of an oblong or round cake, as thick as one’s thumb, and as large as a plate or platter.”
My other real old lexicon with a missing title page says for ‘άρτον’; “usually in the form of round cakes or sheets, but of no regular size or thickness.”
To me these descriptions represent a type of flat bread with a hard texture. The fact is that the verses of Matthew 26:17, Mark 14:12, and Luke 22:7 all make a reference to ‘unleavened bread’ and that is pertinent enough for me, and to some other Commentator’s who place Jesus last supper on the Passover Seder of Nissan 15th.
I have another thing to add which most people don’t realize or find too difficult to comprehend.
Some people believe in the Wednesday Nisan 14th crucifixion with a Saturday Sabbath resurrection on Nisan 17th which they believe to be the first Sabbath of a series of Sabbaths leading up to Pentecost.
From a resurrection standpoint occurring on a Saturday Nisan 17th to another time at 40 days later we would arrive on the day of ascension. That day likely being on a Wednesday the 26th on the second month of Iyar where our resurrected Lord commissioned the Apostles as shown in Acts 1:5-8.
If you interpret the 50 day counting of Pentecost commencing from the first month after Nisan 15th being the High Sabbath as interpreted from Leviticus 23:11, 15 ; Pentecost would arrive on a Friday 6th in the third month of Sivan which was 50 days later from where the count commenced on Friday Nisan 16th. Pentecost here would arrive '9' days later after the day of ascension.
Other believers interpret the ‘Sabbath’ of Leviticus 23:11, 15 as the weekend Saturday Sabbath so their counting commences on Sunday Nisan 18th in a time frame where the 50 day count completes on a Sunday Sivan 8th which would have been '11' days later from the day of ascension being on a Wednesday Iyar of the 26th.
In the mainstream belief where Jesus dies on a Friday Nisan 14th and resurrects on a Sunday Nisan 16th of which many commence here as day 1 for the 50 day counting after interpreting the Sabbath of Leviticus 23:11, 15 being the weekend Sabbath of Saturday Nisan 15th in this time frame. Subsequently, Pentecost arrives later on a Sunday Sivan 6th precisely '10' days later from the day of ascension being on a Thursday Iyar 25th according to this time frame.
In the time frame that I propose Jesus resurrects on the Saturday Sabbath of Nisan 23rd where the day of ascension occurs 40 days later on a Wednesday Sivan 3rd and Pentecost arrives only '3' days later on a Saturday Sabbath of Sivan 6th from where the 50 count commenced from Saturday Nisan 16th.
Jesus did say in Acts 1:5 that the promised gift of the Holy Spirit would shortly follow;
“… but ye shall be baptized with the Holy Ghost not many days hence.” KJV
“… but in a few days you will be baptized with the Holy Spirit.” NIV
As you can see from each belief a different time frame becomes established where the words of Jesus on the day of ascension ‘not many’ or ‘a few’ equates to a different number of days in waiting until the Holy Spirit made itself present on the day of Pentecost. Acts 2:1-5
This has for some reason has intrigued me profoundly why the waiting up to 10 days from the day of ascension to the day of Pentecost would be required when Jesus says quite clearly ‘not many’ in Acts 1:5.
- Best Regards
The preparation day [Leviticus 23:5] "IS" the day the Passover is killed! [Exodus 12:6] KJV And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. The actual translation here is "between the evenings" (noon and sunset)(see post #39). The Feast of Unleavened Bread begins on the night of the 15th and the observance lasts until the 21st [Leviticus 23:6]. Preparation day is sometimes referred to as the first day of unleavened bread (the entire eight day observance), but is never referred to as the first day of the Feast!
[Matthew 27:62] Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate. The Passover has now been eaten earlier the previous night (but still the same day according to Hebrew reckoning) and Our Lord is spending His first full day in the tomb. It is the day after the day of preparation.
One reason so many get confused about the timing is that the previous night, according to Hebrews, was the same day.
[Mark 15:42] And now when the even was come, because it was the preparation, that is, the day before the sabbath. Our Lord has just died and Joseph is making arrangements for the burial. It is still the day of preparation.
[Luke 23:54] And that day was the preparation, and the sabbath drew on. Joseph has gone to Pilate, begging the body of Our Lord, and is about to bury Him. It is still the day of preparation.
[John 19:14] And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! Our Lord is before Pilate....about to be crucified....and it is the day of preparation.
[John 19:31] The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. Our Lord has just died and the High Sabbath of Unleavened Bread [Leviticus 23:6] will begin at sundown in a few short hours. It is still the day of preparation.
[John 19:42] There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand. Joseph and Nicodemus have just lain Our Lord in the tomb and sundown is about to begin. The Passover lambs have been slaughtered in the temple (between the evenings), the passover has been prepared in all the homes in Jerusalem for the previous 24 hours and the Passover will be eaten when the sun declines below the horizon. It is still the day of preparation.
I'm sorry....but you are simply incorrect. As I have now said about three or four times on this thread the first day of unleavened was referring to the day of preparation, the 14th [Leviticus 23:5]. It does not say the first day of the Feast which would be the 15th [Leviticus 23:6].
The entire eight day observance was referred to quite often as "The Days of Unleavened" but that does not mean that the Feast was then the first day. It would have been the second day under that terminology. The Day of Preparation was called the first day as you can see also in [Matthew 26:17] KJVKing James Version 26:17 Now the first [day] of the [feast of] unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? The bracketed words do not appear in the original manuscript. They were added by translators!
Here is the Greek [Matthew 26:17]. See if you can find the words "day" and "feast of": th de prwth twn azumwn proshlqon oi maqhtai tw ihsou legonteV autw pou qeleiV etoimaswmen soi fagein to pasca This is where the confusion lies. The KJV translators say First Day of The Feast of Unleavened Bread". The correct translation is "The First of the Unleavened Bread".
This would be along the same manner as someone in our 21st century society saying "The first of the Christmas season". That would not mean the 25th of December.
[Acts 20:6] And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. When Luke wrote these words he was including Passover Preparation (the 14th).
If the Greek were to say "On the first day of the week" it would be rendered as "PROTOS HEMERA TES EBDOMADOS".
In all the resurrection verses [Matthew 28:1][Mark 16:2][Luke 24:1][John 20:1] the Greek words are accurately translated "On the first of the Sabbaths." The translators of various modern Bibles did not translate the words thus.....because it did not fit their preconceived theology of a Sunday morning resurrection.
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