 |
| |
 |
But, notice Mark 15:25:
Mark 15:25 And it was the third hour, and they crucified him.
Mark tells us that it was the third hour or 9 AM in the morning
when the Roman soldiers crucified Christ! Now, if we require that
the Messiah and His disciples ate the Last Supper at the beginning
of the 14th something is desperately wrong! This would mean that
as Pilate released Christ for execution on the 14th of Nisan at
Noon that the Roman soldiers would have put Christ on the tree at
9 AM of the following day – on the 15th of Nisan! This cannot be
because Joseph put Christ’s body in the tomb just before sunset of
the 14th.
Therefore, how do we explain this? It is evident that when the
Messiah sent the disciples to prepare for the Passover it was the
afternoon of the 12th. Christ and His disciples ate the Last Supper
after sunset, which began the 13th; the Jews took Him captive that
night and brought Him before Pilate the following morning. Pilate
released Him at noon of the 13th Nisan and the Roman soldiers
took Him to prison. The next morning the soldiers took Him to the
place of crucifixion and put Him on the tree at 9 AM of the 14th
Nisan.
Now Isaiah 53:8 makes more sense. The New Testament speaks
nothing of this; however, it is plain that they hung Him on the tree
the day following Pilate’s sentence of Him. Therefore, Pilate
would have held Him in prison overnight.
Isaiah 53:8 He was taken from prison and from judgment: and who shall
declare his generation? For he was cut off out of the land of the living: for
the transgression of my people was he stricken.
Therefore, the Messiah and His disciples ate the Last Supper on
the evening beginning the 13th; Pilate released Him for hanging, at
Noon of the 13th; and the Roman soldiers hung Him, at 9 AM on
the 14th Nisan!
The word <preparation> in John 19:14 has confused us in the past
as well. Notice that the word <day> is not in that Scripture. John
is speaking of the general period of preparation that began on the
10th and ended on the 14th. It was during this interval of time that
the Jews had to undergo purification for the Passover. Moreover,
that was the concern of the Pharisees in this passage. They had
already been purified and would not go into the hall of judgment
for fear of being defiled, requiring the ceremony to be performed
again in order to take the Passover. There would have been little
time for re-purification; therefore, they were being very cautious.
Furthermore, the time John used was not Roman time! Roman
time would require Pilate to release the Messiah at 6 AM and the
Jews brought the Messiah before Pilate at the break of dawn, or
about 6 AM! Therefore, the Apostle John did use Jewish time;
and the Messiah was released at 12 Noon of the 13th and crucified
at 9 AM of the 14th, the following morning.
The usage of the word preparation in John 19:14 alone proves that
Strong’s word #3904 – “preparation”, does not always refer to the
day before only a Sabbath.
Mark 15:25 And it was the third hour, and they crucified him.
Mark tells us that it was the third hour or 9 AM in the morning
when the Roman soldiers crucified Christ! Now, if we require that
the Messiah and His disciples ate the Last Supper at the beginning
of the 14th something is desperately wrong! This would mean that
as Pilate released Christ for execution on the 14th of Nisan at
Noon that the Roman soldiers would have put Christ on the tree at
9 AM of the following day – on the 15th of Nisan! This cannot be
because Joseph put Christ’s body in the tomb just before sunset of
the 14th.
Therefore, how do we explain this? It is evident that when the
Messiah sent the disciples to prepare for the Passover it was the
afternoon of the 12th. Christ and His disciples ate the Last Supper
after sunset, which began the 13th; the Jews took Him captive that
night and brought Him before Pilate the following morning. Pilate
released Him at noon of the 13th Nisan and the Roman soldiers
took Him to prison. The next morning the soldiers took Him to the
place of crucifixion and put Him on the tree at 9 AM of the 14th
Nisan.
Now Isaiah 53:8 makes more sense. The New Testament speaks
nothing of this; however, it is plain that they hung Him on the tree
the day following Pilate’s sentence of Him. Therefore, Pilate
would have held Him in prison overnight.
Isaiah 53:8 He was taken from prison and from judgment: and who shall
declare his generation? For he was cut off out of the land of the living: for
the transgression of my people was he stricken.
Therefore, the Messiah and His disciples ate the Last Supper on
the evening beginning the 13th; Pilate released Him for hanging, at
Noon of the 13th; and the Roman soldiers hung Him, at 9 AM on
the 14th Nisan!
The word <preparation> in John 19:14 has confused us in the past
as well. Notice that the word <day> is not in that Scripture. John
is speaking of the general period of preparation that began on the
10th and ended on the 14th. It was during this interval of time that
the Jews had to undergo purification for the Passover. Moreover,
that was the concern of the Pharisees in this passage. They had
already been purified and would not go into the hall of judgment
for fear of being defiled, requiring the ceremony to be performed
again in order to take the Passover. There would have been little
time for re-purification; therefore, they were being very cautious.
Furthermore, the time John used was not Roman time! Roman
time would require Pilate to release the Messiah at 6 AM and the
Jews brought the Messiah before Pilate at the break of dawn, or
about 6 AM! Therefore, the Apostle John did use Jewish time;
and the Messiah was released at 12 Noon of the 13th and crucified
at 9 AM of the 14th, the following morning.
The usage of the word preparation in John 19:14 alone proves that
Strong’s word #3904 – “preparation”, does not always refer to the
day before only a Sabbath.
| Thoughts About High Days |
It is easy to see how that a scholar such as Bacchiocchi could
become confused about what a High Day is in connection with the
Sabbath. Unless one has observed High Days, and studied them for
years and gotten into the cultural mode that a Jewish High Day
brings, it could be somewhat confusing.
We have already proved that the bible refers to the annual High
Days as Sabbaths. The bible specifically refers to Trumpets,
Atonement, and the first and last days of the fall festival as
Sabbaths. It is true that a slightly different word is used but one
may use even this word to refer to a weekly Sabbath. See below
the definition for an example. The KJV translates Strong’s #07677
as <rest> eight times and as <Sabbath> three times.
*********************************************************
Online Bible:
07677 Nwtbv shabbathown shab-baw-thone'
from 07676; TWOT-2323d; n m
AV-rest 8, sabbath 3, 11
1) Sabbath observance, sabbatism
1a) of weekly sabbath
1b) day of atonement
1c) sabbatical year
1d) of Feast of Trumpets
1e) of the 1st and last days of the Feast of Tabernacles
*********************************************************
Exodus 31:15 Six days may work be done; but in the seventh is the Sabbath
of rest <07677>, holy to the LORD: whosoever doeth any work in the
Sabbath day, he shall surely be put to death.
When the writer wanted to include the connotation of <rest> with
the word Sabbath, he used #7677 rather than #7676. Even when
Moses referred to the land Sabbath, he chose Strong’s word #7676
for the word Sabbath without adding #07677 to indicate rest.
The following verse is illustrative of how the writer chose to use
each of these words. The subject is the land Sabbath that came
every seventh year. Notice that in this particular verse the writer
chose Strong’s #7676 for Sabbath, twice. However, the writer
chose the designation of <rest> as a separate word #7677 following
the first use of Sabbath. However, following the second use of the
word Sabbath, even though it is still referring to the year of rest for
the land, #7677 is not used.
Leviticus 25:4 But in the seventh year shall be a Sabbath <07676> of rest
<07677> unto the land, a Sabbath <07676> for the LORD: thou shalt
neither sow thy field, nor prune thy vineyard.
Furthermore, as we discussed earlier, the word <Sabbath> in
Leviticus 23:11 was in controversy between the Pharisees and the
Sadducees as to whether it referred to a weekly Sabbath or an
annual Sabbath. Therefore, just looking at a verse of Scripture
that calls a day a Sabbath does not prove whether the word is
referring to a weekly or annual Sabbath. The context must prove
the point, or one cannot make the determination.
The Day of Atonement was different to all the Sabbaths of the
year, including the weekly Sabbath because it was a day of fasting.
Therefore, it had something in common with both an annual
Sabbath and a weekly Sabbath. The reason that Atonement had
both designations (7676 & 7677) was because it was a rest equal to
the weekly Sabbath in the sense that no food was to be prepared on
it. God did not prohibit the preparing of food on the annual
Sabbaths. Therefore, while one is to rest on an annual Sabbath, he
may prepare food for eating, as they are special feast days as well
as Holy Days.
The Bible makes plain that both the weekly Sabbath and the annual
Sabbaths are Holy Convocations in the following Scripture. God
places the annual Holydays and the weekly Sabbath on the same
par.
Lev 23:1 And the LORD spake unto Moses, saying,
2 Speak unto the children of Israel, and say unto them, Concerning the feasts
of the LORD, which ye shall proclaim to be holy convocations, even these
are my feasts.
3 Six days shall work be done: but the seventh day is the Sabbath of rest, an
holy convocation; ye shall do no work therein: it is the Sabbath of the
LORD in all your dwellings.
4 These are the feasts of the LORD, even holy convocations, which ye shall
proclaim in their seasons. (After this verse, the bible records all of the
annual Sabbaths).
The Jews called the annual Sabbath of the Passover Feast a great
day because of the miracle or sign of the Passover.
Gill says, “…it is in the original text, "it was the great day of the
sabbath"; which is the language of the Talmudists, and who say {d},
“…is called the great sabbath", on account of the miracle or sign of
the passover; ''
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.
Nevertheless, one should not be misled that John 19:31 is the only
Scripture in the bible that refers to a “high day” – John 7:37 uses
the very same term in reference to an annual festival day. In the
last day, the <great day> of the feast, is just another way of saying
in English, a <high day>. The KJV translated the words great and
high from the very same word Greek word, Strong’s #3173! This
particular day in John 7:37 probably refers to the 8th day of the
Festival of Tabernacles – a holy convocation or annual Sabbath,
which can fall on different days of the week. This is further proof
that the term <high day> or <great day> is not a designation for the
weekly Sabbath only.
Some Jewish writers believe that the great day of John 7:37 was
the seventh day of the Feast of Tabernacles. If that should be
correct, the day in question would be just a common day of the
week. To illustrate an example of this perspective, we present the
following from The Temple, by Edersheim. Keep in mind that the
seventh day of the feast was not a Holyday and therefore not a
Sabbath.
*********************************************************
The Daily Circuit of the Altar
A similar symbolism was expressed by another ceremony, which
took place at the close, not of the daily, but of the festive
sacrifices. On every one of the seven days the priests formed in
procession, and made the circuit of the altar, singing: 'O then, now
work salvation, Jehovah! O Jehovah, give prosperity'! (#Ps 118:
25). But on the seventh, 'that great day of the feast,’ they made
the circuit of the altar seven times, remembering how the walls of
Jericho had fallen in similar circumstances, and anticipating how, by
the direct interposition of God, the walls of heathenism would fall
before Jehovah, and the land lie open for His people to go in and
possess it.
John 7:37 In the last day, that great (high) day of the feast, Jesus stood and
cried, saying, If any man thirst, let him come unto me, and drink.
However, it should be noted that a great deal of importance should
not be attached to the fact that the first day of Unleavened Bread
was called a high day, for our argument here. It just shows that the
term is not limited to the weekly Sabbath only when Passover fell
on it.
Using the <High Sabbath> designation would not prove whether the
Passover Feast fell on either Thursday or Saturday, in the year in
question. However, as we have seen, the Apostle John referred to
days of another annual festival with the same term. Therefore,
regardless of which day the Passover Feast fell on one could refer
to it as a high day! One must also concede that he cannot prove
which day the Passover Feast fell on – after the crucifixion – by
using the preparation day for his determining factor.
Because Bacchiocchi assumes that the word preparation must mean
Friday, and that “high day” in reference to this particular Sabbath
must refer to the weekly Sabbath, he has fallen into the Friday
crucifixion, Sunday morning resurrection trap.
Bullinger makes the following statement in reference to the “high
day”:
“Therefore Wednesday, Nisan 14th (commencing on the Tuesday at
sunset), was “the preparation day,” on which the crucifixion took
place: for all four Gospels definitely say that this was the day on
which the Lord was buried (before our Wednesday sunset), “because
it was the preparation [day]” the Sabbath day, “for that Sabbath day
was a high day,” and therefore, not the ordinary seventh day, or
weekly Sabbath.”
Notice that Bullinger does not take for granted that the word
<preparation> includes the meaning of <day> and therefore puts it
in brackets. He also says dogmatically that the words “high day”
prove that it was not an ordinary or weekly Sabbath!
However, as Passover can fall on the weekly Sabbath, we
understand that it would still be a “high day”. However, with
Bullinger’s instructions, we can accept that if the day fell on
Thursday, it would also be called a “high day”. The point I am
making is that we have scholarly indication from Bullinger that
regardless of which weekly day the Passover fell on, the annual
Sabbath of Passover would be called a “high day”. The fact that
Bullinger realized that this particular Sabbath fell on Thursday was
probably the reason for his peculiar wording of the statement.
Further, the fact that John 19:14 cannot refer to the 14th shows
that the word preparation #3904 does refer to other times than
Friday. It is because of such language constrictions that the
Protestants cannot correctly understand the sequence of events in
the New Testament concerning the last few days of the Messiah’s
life before, and the period of His death.
Here again we have two scholars pitting their ideas one against the
other. Bacchiocchi says that the term “high day” has to refer to
Saturday. Bullinger says dogmatically that the words “high day”
definitely shows that it was on Thursday, or a day other than the
weekly Sabbath.
Our conclusion is that one cannot prove which day it was either by
the <preparation> or <high day> term because the Passover could
have fallen on either Thursday or Saturday – using these terms as a
basis alone. If the Passover Feast fell on Thursday, then
Wednesday was the preparation day and Thursday was the high
day. If the Passover Feast fell on Saturday, then Friday was the
preparation day and Saturday was the high day.
To try to prove that the generic word <preparation> and the
Annual Feast designation of <high day> as positive proof that Nisan
15th fell on Saturday of that year is less than straightforward, as
the Passover Feast does fall on Saturday in certain years. In
addition, cultural uses change over the centuries. In this country, it
used to be culturally appropriate to refer to Sunday as the
Sabbath. Those of us, who know and understand the Sabbath,
would refuse to accept this usage as correct.
However, current usage of the word Sabbath is more common than
the terms <preparation> or <high day> - especially in a non-Jewish
culture. If one does not understand that the annual Sabbath days
are holy convocations just as the weekly Sabbath – with their own
unique preparation – he would have difficulty understanding the
intent of the Scriptures where they use the term <preparation>.
He could diminish the meaning of the word as applying to the
weekly Sabbath alone because it looms so large in his mind.
Nevertheless, as we have seen, Bullinger clearly understood that
<preparation> could refer to an annual Sabbath – which could fall
on different days of the week – as well as to the weekly Sabbath.
The fact is that the word <Friday> or <sixth day of the week> is
not used in the scriptures in question. Therefore, one should use
caution when demanding that the generic word <preparation> must
refer to a specific day of the week, such as Friday – based solely on
cultural practices of centuries past.
become confused about what a High Day is in connection with the
Sabbath. Unless one has observed High Days, and studied them for
years and gotten into the cultural mode that a Jewish High Day
brings, it could be somewhat confusing.
We have already proved that the bible refers to the annual High
Days as Sabbaths. The bible specifically refers to Trumpets,
Atonement, and the first and last days of the fall festival as
Sabbaths. It is true that a slightly different word is used but one
may use even this word to refer to a weekly Sabbath. See below
the definition for an example. The KJV translates Strong’s #07677
as <rest> eight times and as <Sabbath> three times.
*********************************************************
Online Bible:
07677 Nwtbv shabbathown shab-baw-thone'
from 07676; TWOT-2323d; n m
AV-rest 8, sabbath 3, 11
1) Sabbath observance, sabbatism
1a) of weekly sabbath
1b) day of atonement
1c) sabbatical year
1d) of Feast of Trumpets
1e) of the 1st and last days of the Feast of Tabernacles
*********************************************************
Exodus 31:15 Six days may work be done; but in the seventh is the Sabbath
of rest <07677>, holy to the LORD: whosoever doeth any work in the
Sabbath day, he shall surely be put to death.
When the writer wanted to include the connotation of <rest> with
the word Sabbath, he used #7677 rather than #7676. Even when
Moses referred to the land Sabbath, he chose Strong’s word #7676
for the word Sabbath without adding #07677 to indicate rest.
The following verse is illustrative of how the writer chose to use
each of these words. The subject is the land Sabbath that came
every seventh year. Notice that in this particular verse the writer
chose Strong’s #7676 for Sabbath, twice. However, the writer
chose the designation of <rest> as a separate word #7677 following
the first use of Sabbath. However, following the second use of the
word Sabbath, even though it is still referring to the year of rest for
the land, #7677 is not used.
Leviticus 25:4 But in the seventh year shall be a Sabbath <07676> of rest
<07677> unto the land, a Sabbath <07676> for the LORD: thou shalt
neither sow thy field, nor prune thy vineyard.
Furthermore, as we discussed earlier, the word <Sabbath> in
Leviticus 23:11 was in controversy between the Pharisees and the
Sadducees as to whether it referred to a weekly Sabbath or an
annual Sabbath. Therefore, just looking at a verse of Scripture
that calls a day a Sabbath does not prove whether the word is
referring to a weekly or annual Sabbath. The context must prove
the point, or one cannot make the determination.
The Day of Atonement was different to all the Sabbaths of the
year, including the weekly Sabbath because it was a day of fasting.
Therefore, it had something in common with both an annual
Sabbath and a weekly Sabbath. The reason that Atonement had
both designations (7676 & 7677) was because it was a rest equal to
the weekly Sabbath in the sense that no food was to be prepared on
it. God did not prohibit the preparing of food on the annual
Sabbaths. Therefore, while one is to rest on an annual Sabbath, he
may prepare food for eating, as they are special feast days as well
as Holy Days.
The Bible makes plain that both the weekly Sabbath and the annual
Sabbaths are Holy Convocations in the following Scripture. God
places the annual Holydays and the weekly Sabbath on the same
par.
Lev 23:1 And the LORD spake unto Moses, saying,
2 Speak unto the children of Israel, and say unto them, Concerning the feasts
of the LORD, which ye shall proclaim to be holy convocations, even these
are my feasts.
3 Six days shall work be done: but the seventh day is the Sabbath of rest, an
holy convocation; ye shall do no work therein: it is the Sabbath of the
LORD in all your dwellings.
4 These are the feasts of the LORD, even holy convocations, which ye shall
proclaim in their seasons. (After this verse, the bible records all of the
annual Sabbaths).
The Jews called the annual Sabbath of the Passover Feast a great
day because of the miracle or sign of the Passover.
Gill says, “…it is in the original text, "it was the great day of the
sabbath"; which is the language of the Talmudists, and who say {d},
“…is called the great sabbath", on account of the miracle or sign of
the passover; ''
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.
Nevertheless, one should not be misled that John 19:31 is the only
Scripture in the bible that refers to a “high day” – John 7:37 uses
the very same term in reference to an annual festival day. In the
last day, the <great day> of the feast, is just another way of saying
in English, a <high day>. The KJV translated the words great and
high from the very same word Greek word, Strong’s #3173! This
particular day in John 7:37 probably refers to the 8th day of the
Festival of Tabernacles – a holy convocation or annual Sabbath,
which can fall on different days of the week. This is further proof
that the term <high day> or <great day> is not a designation for the
weekly Sabbath only.
Some Jewish writers believe that the great day of John 7:37 was
the seventh day of the Feast of Tabernacles. If that should be
correct, the day in question would be just a common day of the
week. To illustrate an example of this perspective, we present the
following from The Temple, by Edersheim. Keep in mind that the
seventh day of the feast was not a Holyday and therefore not a
Sabbath.
*********************************************************
The Daily Circuit of the Altar
A similar symbolism was expressed by another ceremony, which
took place at the close, not of the daily, but of the festive
sacrifices. On every one of the seven days the priests formed in
procession, and made the circuit of the altar, singing: 'O then, now
work salvation, Jehovah! O Jehovah, give prosperity'! (#Ps 118:
25). But on the seventh, 'that great day of the feast,’ they made
the circuit of the altar seven times, remembering how the walls of
Jericho had fallen in similar circumstances, and anticipating how, by
the direct interposition of God, the walls of heathenism would fall
before Jehovah, and the land lie open for His people to go in and
possess it.
John 7:37 In the last day, that great (high) day of the feast, Jesus stood and
cried, saying, If any man thirst, let him come unto me, and drink.
However, it should be noted that a great deal of importance should
not be attached to the fact that the first day of Unleavened Bread
was called a high day, for our argument here. It just shows that the
term is not limited to the weekly Sabbath only when Passover fell
on it.
Using the <High Sabbath> designation would not prove whether the
Passover Feast fell on either Thursday or Saturday, in the year in
question. However, as we have seen, the Apostle John referred to
days of another annual festival with the same term. Therefore,
regardless of which day the Passover Feast fell on one could refer
to it as a high day! One must also concede that he cannot prove
which day the Passover Feast fell on – after the crucifixion – by
using the preparation day for his determining factor.
Because Bacchiocchi assumes that the word preparation must mean
Friday, and that “high day” in reference to this particular Sabbath
must refer to the weekly Sabbath, he has fallen into the Friday
crucifixion, Sunday morning resurrection trap.
Bullinger makes the following statement in reference to the “high
day”:
“Therefore Wednesday, Nisan 14th (commencing on the Tuesday at
sunset), was “the preparation day,” on which the crucifixion took
place: for all four Gospels definitely say that this was the day on
which the Lord was buried (before our Wednesday sunset), “because
it was the preparation [day]” the Sabbath day, “for that Sabbath day
was a high day,” and therefore, not the ordinary seventh day, or
weekly Sabbath.”
Notice that Bullinger does not take for granted that the word
<preparation> includes the meaning of <day> and therefore puts it
in brackets. He also says dogmatically that the words “high day”
prove that it was not an ordinary or weekly Sabbath!
However, as Passover can fall on the weekly Sabbath, we
understand that it would still be a “high day”. However, with
Bullinger’s instructions, we can accept that if the day fell on
Thursday, it would also be called a “high day”. The point I am
making is that we have scholarly indication from Bullinger that
regardless of which weekly day the Passover fell on, the annual
Sabbath of Passover would be called a “high day”. The fact that
Bullinger realized that this particular Sabbath fell on Thursday was
probably the reason for his peculiar wording of the statement.
Further, the fact that John 19:14 cannot refer to the 14th shows
that the word preparation #3904 does refer to other times than
Friday. It is because of such language constrictions that the
Protestants cannot correctly understand the sequence of events in
the New Testament concerning the last few days of the Messiah’s
life before, and the period of His death.
Here again we have two scholars pitting their ideas one against the
other. Bacchiocchi says that the term “high day” has to refer to
Saturday. Bullinger says dogmatically that the words “high day”
definitely shows that it was on Thursday, or a day other than the
weekly Sabbath.
Our conclusion is that one cannot prove which day it was either by
the <preparation> or <high day> term because the Passover could
have fallen on either Thursday or Saturday – using these terms as a
basis alone. If the Passover Feast fell on Thursday, then
Wednesday was the preparation day and Thursday was the high
day. If the Passover Feast fell on Saturday, then Friday was the
preparation day and Saturday was the high day.
To try to prove that the generic word <preparation> and the
Annual Feast designation of <high day> as positive proof that Nisan
15th fell on Saturday of that year is less than straightforward, as
the Passover Feast does fall on Saturday in certain years. In
addition, cultural uses change over the centuries. In this country, it
used to be culturally appropriate to refer to Sunday as the
Sabbath. Those of us, who know and understand the Sabbath,
would refuse to accept this usage as correct.
However, current usage of the word Sabbath is more common than
the terms <preparation> or <high day> - especially in a non-Jewish
culture. If one does not understand that the annual Sabbath days
are holy convocations just as the weekly Sabbath – with their own
unique preparation – he would have difficulty understanding the
intent of the Scriptures where they use the term <preparation>.
He could diminish the meaning of the word as applying to the
weekly Sabbath alone because it looms so large in his mind.
Nevertheless, as we have seen, Bullinger clearly understood that
<preparation> could refer to an annual Sabbath – which could fall
on different days of the week – as well as to the weekly Sabbath.
The fact is that the word <Friday> or <sixth day of the week> is
not used in the scriptures in question. Therefore, one should use
caution when demanding that the generic word <preparation> must
refer to a specific day of the week, such as Friday – based solely on
cultural practices of centuries past.
| Conclusion of Chapter 3 |
In this chapter, we have seen that John 19:14 does not prove a
Wednesday crucifixion. However, it does prove that the bible
uses the term <preparation> generically in the Scriptures,
especially in this verse, as it is not the day immediately before any
Sabbath.
We have seen that the scholars are in disagreement as to the term
“high day” But we know that even today the Jews use the term
“high holidays” to refer to the annual festivals. While one cannot
prove, with the term High Day that the Passover Feast was on
Thursday, neither does this term prove that the weekly Sabbath
followed the crucifixion.
Therefore, while one would like to claim proof for his theory
based on these terms, <preparation> and <high day>, it cannot be
done: simply because the Passover Feast can fall on Saturday, the
weekly Sabbath or another day of the week. We will have to call
on other proof to add to the previous chapter for a Wednesday
crucifixion. However, we have shown, in this particular chapter,
that one cannot use the terms <preparation> or <High Day> to
prove that the weekly Sabbath followed Christ’s crucifixion.
Continue ...
Wednesday crucifixion. However, it does prove that the bible
uses the term <preparation> generically in the Scriptures,
especially in this verse, as it is not the day immediately before any
Sabbath.
We have seen that the scholars are in disagreement as to the term
“high day” But we know that even today the Jews use the term
“high holidays” to refer to the annual festivals. While one cannot
prove, with the term High Day that the Passover Feast was on
Thursday, neither does this term prove that the weekly Sabbath
followed the crucifixion.
Therefore, while one would like to claim proof for his theory
based on these terms, <preparation> and <high day>, it cannot be
done: simply because the Passover Feast can fall on Saturday, the
weekly Sabbath or another day of the week. We will have to call
on other proof to add to the previous chapter for a Wednesday
crucifixion. However, we have shown, in this particular chapter,
that one cannot use the terms <preparation> or <High Day> to
prove that the weekly Sabbath followed Christ’s crucifixion.
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| When Did the Crucifixion and Resurrection Occur? |