Their own Argument proves a Sabbath resurrection!
Jesus Arose on Sunday
These Passages do not explicitly state that Jesus actually rose on Sunday, rather they specifically tell us when the empty tomb was discovered. However, in the absence of any Bible verse that tells us he rose on Saturday, it is quite obvious that these verses do in fact tell us that Jesus had risen only a short time before.
This argument is actually by their own admission proves the Saturday Resurrection. Notice they say “These Passages do not explicitly state that Jesus actually rose on Sunday, rather they specifically tell us when the empty tomb was discovered.” Isn’t that their very argument against the Sabbath Resurrection? There are no direct statements that say Jesus resurrected on the Sabbath, yet they admit the same thing for Sunday?
But then they admit that, “it is quite obvious that these verses do in fact tell us that Jesus had risen only a short time before.” Correct! And an examination into these scriptures proves the Sabbath Resurrection not a Sunday Morning!
I wish the source would reveal which translation it is using but we will just settle with the KJV.
Matthew 28:1 it says, “In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.” Is it “after” or “end” of the Sabbath?
The word translated “In the end” (KJV), and after (RPTG) (Gr. ὀψὲ, Gtr. opse) is an adverb that has a basic meaning of "late", and occurs in only two other places in the New Testament. It is translated "evening" (Mark 11:19), and "in the evening" (Mark 13:35). It occurs four times in the Septuagint, where it has a similar meaning (Genesis 24:11; Exodus 30:8; Isaiah 5:11; Jeremiah 2:23). In these cases it means "late in the day" (see Strong’s #3796).
The Apostolic Bible Polyglot has, “Late on the Sabbath”
American Standard Version, “Now late on the sabbath day, as it began to dawn toward the first day of the week”
The Bible in Basic English Version says, “Now late on the Sabbath, when the dawn of the first day of the week was near,”
Darby Bible says, “Now late on sabbath, as it was the dusk of the next day after Sabbath”
Literal Translation says, “But late in the sabbaths, at the dawning into the first of the sabbaths,”
Revised Version, “Now late on the sabbath day, as it began to dawn toward the first day of the week,” Obviously Mary came to the tomb late on the Sabbath just when it was coming to its end which occurs at sunset!
Some have said that the word "dawn" in Matthew 28:1 can only mean, "morning." First of all, this is false. Any good dictionary will tell you that the word "dawn" can also mean, "beginning," as for example in "dawn of civilization." This is exactly what this passage is telling us. Compare, too, the Interlinear Translation of the Greek New Testament, by Berry. Note that it was getting dusk TOWARD the first [day] of the week. The Greek word for "toward" is "eis," and means here "toward," "to" or "into", according to Young's Analytical Concordance to the Bible. So a new day was beginning from the 7th day to the first day of the week which begins at sunset!
Again, if one wants to be honest with the Scriptures, there is no way to say that this refers to Sunday MORNING. According to the Hebrew calendar, days start and end with sunset. The Sabbath ends with sunset, and the first day of the week begins at sunset. Matthew 28:1 CLEARLY states that the Sabbath was ending and it was getting dark, as the first day of the week began (AT SUNSET).
Tim Hegg writes, “But though them is unanimity among all of the Gospel accounts as to the day, i.e., the first day of the week, at first reading there appears to be conflict over the time of the day. Some of this may be resolved by paying closer attention to the Greek that stands behind our English translations. For instance, in Matt 28:1, the phrase ‘as it began to dawn toward the first day of the week’…[this]corresponds quite closely to the terminology used in the Mishnah to describe the beginning of the day, ‘On the night preceding the fourteenth [of Nisan] they seek out leaven by the light of a candle.’
“Note that the Hebrew reads ‘the light (or) of the fourteenth they seek out leaven by the light of a candle’ Thus, the ‘light of the fourteenth’ means ‘the beginning of the fourteenth.’ If this corresponds to Matthew’s words, then when he writes ‘as it began to dawn towards the first day of the week,’ he means ‘as the first day of the week was just beginning,’ which, from a Jewish perspective, would have been just after sunset at the end of the Shabbat” (The Chronology of the Crucifixion, pp.22-23, emphasis added)
The Sabbath ends at sunset! According to the source above these scriptures tell us “that Jesus had risen only a short time before.” It was late on the Sabbath, a short time before would have been the resurrection! And as the Bible said he died at three o’clock, buried around four, so four o’clock 3 three days and night later the resurrection would have been the Sabbath around 4 0’clock in the afternoon! Then late on the Sabbath around 6 o’clock Mary came to the tomb as it dawn toward the first day of the week at “dusk” which is sunset! So the source above without really knowing it, their own argument proves a Sabbath resurrection!
Mark 16:1, “And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.”
The word “Past” is “diaginomai (Strong’s #1230). It means “to elapse” Thayer says, “to be through” JFB Commentary writes, "that is, at sunset of our Saturday." Gill's Commentary says, "In the end of it" Like Matthew, the Sabbath was "at its end," at sundown. Henry Alfrod’s Greek Testament says “i.e at sunset”
So it should read, “, “And when the sabbath was past [“to elapse,” or “to be through”]. Again according to their reasoning Jesus would have resurrected a short time before this. Since this was sunset on the Sabbath, then he resurrected late on the Sabbath day around 4 o’clock.
Luke 24:1 “Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.”
The phrase "very early in the morning," in the Greek is orthrou batheos. (see Robertson's). This expression, "Lit., at deep dawn, or the dawn being deep. It is not uncommon in Greek to find βαθύς, deep, used of time; as deep or late evening. Plutarch says of Alexander, that he supped 'at deep evening;' i.e., late at night. Philo says that the Hebrews crossed the Red Sea 'about deep dawn (as here), while others were yet in bed.' So Socrates, in prison, asks Crito the time of day. He replies, ὄρθρος βαθύς, the dawn is deep, i.e. breaking (Plato, “Crito,” 43)." (Vines Word Studies, emphasis added). It was “Late” on the Sabbath at its end as Matthew’s Gospel says when they came to the tomb, as it dawned towards the first day of the week-this is what “orthrou batheos” connotes a dawning of a new day as noted above not the dawning of the Sun in the sky.
Alford’s Greek New Testament writes, “ὄρθρ. βαθ., deep dawn, i.e. just beginning to dawn (in Plato, Crito, § 1, we have οὐ πρῲ ἔτι ἐστίν; πάνυ μὲν οὖν. πηνίκα μάλιστα; ὄρθρος βαθύς) = σκοτίας ἔτι οὔσης, John, and τῇ ἐπιφωσκ. εἰς μίαν σαβ., Matt., and λίαν πρωΐ, Mark; but not ἀνατείλαντος τοῦ ἡλ., Mark also: see notes there. βαθέως may be an old form of the gen. as rendered above, or the adv.” (emphasis added).
Tim Hegg makes an interesting statement about Luke phrase “orthrou batheos”: “Once again, this could be general language reflecting ‘as the day began to dawn,’ that is, at the very beginning of the day (following sunset).” (ibid, p.23, emphasis added). Again this phrase means the dawning of a new day regardless of the Suns position in the sky.
The dawning of a new day according to the Bible (not our reckoning of time) is sunset to sunset (Lev 23:31). But how can one speak of dawning at sunset? "The reference is obviously to the shining of the first star as the Sabbath comes [at sunset]" (Lohse, op.cit. p.20, n.159). Matthew's account confirms it, "In the end of the sabbath, as it began to dawn toward the first day of the week..." So this "deep dawn" can only mean late afternoon at the going down of the sun! Jesus according to their reasoning was raised a short time before this, so this makes the resurrection event late on the Sabbath afternoon!
Tim Hegg makes an interesting statement: “…It would appear possible, however, that the Hebrew idiom (‘the light of such-and-such a day’ = the beginning of the day, following sunset) was not sufficiently conveyed to Gentile readers by the language employed by the Gospel writers, and that this gave rise to the early tradition that Yeshua arose in the early hours following sunrise on the first day of the week” (ibid, p.23. emphasis added). Interesting due to lack of knowledge in Jewish terminology the gentile convert did not look into the definition of these phrases; if they did their beliefs could have turned out differently.
Confirming the above scripture, we also have historical evidence that in the first century, the Sabbath was observed starting at evening. Josephus, a first century Jewish historian makes the following comment in the Wars of the Jews 4:582: “and the last was erected above the top of the Pastophoria, where one of the priests stood of course, and gave a signal beforehand with a trumpet, at the beginning of every seventh day, in the evening twilight, as also at the evening when that day was finished, as giving notice to the people when they were to stop work, and when they were to go to work again.” The day was finished at sunset, and a new day dawned after sunset just like the Gospels report.
John 20:1"The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre" (John 20:1). Does John's Gospel compliments Matthew's and Luke's?
First the word "day" is italicized, and the word "week" is "Sabbaths."
The phrase "early, when it was yet dark" should read "early darkness yet being" (Marshall, p.453, emphasis added). Or "yet being early darkness." (see also Apostolic Bible Polyglot).
What is "Early darkness"? "Dusk; EARLIEST PART OF THE EVENING, JUST BEFORE DARKNESS" (Webster's Dictionary, p.52, emphasis added). "Sunset; ...Dusk...sundown" (Collier's Thesaurus, p.920, emphasis added). It was early evening, dusk, or sundown. It means darkness just arrived, meaning sundown on a Saturday night at 6 PM. This is what Luke says. They came in the late afternoon at sundown at the end of the Sabbath. Saturday SUNDOWN, NOT SUNDAY MORNING!
John's Gospel should accurately read, "The first of the Sabbaths cometh Mary Magdalene, yet being early darkness unto the sepulchre," So according to their reasoning, Jesus was risen shortly before this which one can only come to the conclusion that he rose on the Sabbath afternoon.
Since we know now when Jesus resurrected, on the Sabbath, what of this argument from this same source that says:
“Wednesday 72 hour literalists maintain that Jesus died 3 PM Wednesday and rose 3 PM Saturday, but was not discovered until early Sunday morning. This means that the tomb stone was rolled away in broad day light YET NO ONE DISCOVERED IT until Sunday morning... Not even the guards! Such is quite unbelievable!” (bible.ca).
Was it? First of all as we have proved Jesus resurrected on the Sabbath and was gone only couple of hours before Mary and the other came to the tomb. But during those two hours didn’t anyone notice?
What was Jerusalem like on the Sabbath day in Jesus time?
Since the Jews honored Moses’ laws, they believed it was wrong to take long journeys on the Sabbath. They even had a measurement for the maximum distance to be traveled on this day, which was called a “Sabbath day’s walk” (Acts 1:12). This was a short distance. In Luke’s example it was the distance between the Mount of Olives, on the perimeter of Jerusalem, and the city itself. According to Jamison, Fausset and Brown: “a Sabbath day’s journey is a distance of 2000 cubits, which is about 5 furlongs, which tradition had long been fixed as the proper limit of a Sabbath walk.” Devout Jews might take a Sabbath walk after the worship service was over, so that they might be alone for meditation and prayer.
Further, the gates of Jerusalem were locked on the Sabbath day. The Jews also had authority to police their own people regarding certain religious matters. The Sabbath in Jerusalem in Jesus times was a literal ghost town. No work was done just worship and then most stayed in their homes. Although there was a Sabbath days journey most avoided travelling altogether that’s why jesus said “But pray ye that your flight be not in the winter, neither on the sabbath day: ” (Matthew 24:20)
The Jews did not even attempt defending Jerusalem when it was attacked on the Sabbath. Dio Cassius, a Roman historian, explained the strategy employed by Pompey in taking Jerusalem in 63 BCE: "If they [i.e., the Jews] had continued defending it [i.e., the Temple] on all days alike, he could not have got possession of it. As it was, they made an exception of what are called the days of Saturn, and by doing no work at all on those days afforded the Romans an opportunity in this interval to batter down the wall. The latter, on learning of this superstitious awe of theirs, made no serious attempts the rest of the time, but on those days, when they came around in succession, assaulted most vigorously. Thus the defenders were captured on the day of Saturn without making any defense, and all the wealth was plundered. The kingdom was given to Hyrcanus, and Aristobulus was carried away.” (Dio’s Cassius Roman History, Volume 3, bk. 37, p.125, emphasis added).
In passing, the Roman historian also made the following comment upon the Jewish custom of observing the Sabbath: “They are distinguished from the rest of mankind in practically every detail of life and especially by the fact that they do not honor any of the usual gods, but show extreme reverence for one particular divinity. They never had any statue of him even in Jerusalem itself, but believing him to be Linnamable and invisible, they worship him in the most extravagant fashion on earth. They built to him a temple that was extremely large and beautiful except in so far as it was open and roofless, and likewise dedicated to him the day called the day of Saturn, on which, among many other most peculiar observances, they undertake no serious occupation.” (Ibid., Chapter 17, bk. 37 in Loeb Classical Library, Dio’s Cassius Roman History, Volume 3, Pages 125, 127, 129, emphasis added). With these strict rules and not even defending Jerusalem on the Sabbath it is safe to say that within those two hours no one what of notice the empty tomb.