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Statement of belief: “Sanctify them through thy truth: thy word is truth.” (John 17:17 KJV)

Updated 5929± 04 09 2025 [2009-07-02]

Updated 5925_[(*??*)] 10 01 2029 [2013-01-14] Revising item #10: Luke 24:1 “early in the morning”

Updated 5925_[(*??*)] 10 15 2029 [2013-01-28] – Revising “after dusk” to “at twilight” (here and here.)

Updated 5925_[(*??*)] 10 17 2029 [2013-01-29] – Revising John 20:19; Acts 16:13.

Updated 5925_{[(*??*)] 04 04 2029 [2013-07-14] – Revising John 20:1 and adding footnotes to items #10, 11, 12.}

On the New Testament Designations used

for Specifying the Seventh Day of

The Feast of Unleavened Bread, and

On the Non-Existence of any References to any Events of Importance in the New Testament

Giving reference to

the First Day of the Week

Abstract:

No one can be responsible for doing better than the best he knows how to. This is true also for the translators of every bible translation, KJV not excluded. The exact year and days pertaining to the Passover and Feast of Unleavened Bread for the year of the crucifixion of Yeshua has not been known for hundreds of years, at least not as far as is well known. Likewise the details of the biblical calendar reckoning have not been familiar to many, not likely to any of the bible translators either. Thus, we may understand why these translators have been unable to correctly translate many of the below corrected Textus Receptus text passages. Fortunately, with the wonderful tools our Creator has granted us today, where we may dig up information of all kinds in seconds from around the entire planet, the situation has changed dramatically, and we are now in a much better position to correct things that need to be corrected.

Let’s first consider Mark 14:12 briefly. Here we find a New Testament designation of the First Day of the Feast of Unleavened Bread. To designate said first day of said feast, an ordinal number, the Greek word “πρωτη” (i.e. an adjective denoting order, first, second, hundredth, etc.) is being used, the full phrase being “the first day of Unleavened Bread,” i.e. in Greek: “πρωτη ημερα των αζυμων.” Matthew 26:17 is using a similar construction for the same day: “πρωτη των αζυμων.” Those two are the only passages using both “πρωτη” and “αζυμων.” In contradistinction, when designating the Seventh Day of the Feast of Unleavened Bread the New Testament is in seven instances out of eight using the cardinal number one, i.e. the Greek word “μια,” and a word meaning “of the Shabbats,” i.e. the Greek word “σαββατων,” the full phrase being “number one Shabbat,” or in Greek: “μια σαββατων.” In the eighth instance the Greek words “πρωτη σαββατου” are being used. This fact is unambiguously demonstrated in the study below.

Further confirmation of a usage such as the one described above and used for the Feast of Unleavened Bread may be found in John 7:37, where a parallel designation is being used for the Seventh Day of the Feast of Tabernacles.

“The First Day of the Week” is the phrase used by KJV for translating Greek text passages such as “μια των σαββατων.” Mark 16:9 is an exception using different Greek words, “πρωτη σαββατου,” but meaning the same thing. “The First Day of the Week” when found in a New Testament translation of the Received Text, Textus Receptus, is in every instance a gross mistranslation. The original Greek text in the Textus Receptus is, in six out of seven of these text passages, as found in KJV (Matthew 28:1, Mark 16:2, Luke 24:1, John 20:1, 19, Acts 20:7, and 1 Corinthians 16:2,) very clearly giving reference to the Seventh Day of Unleavened Bread. Mark 16:9 is an eighth instance of KJV using the phrase “the first day of the week,” which likewise clearly means the same as the first mentioned seven passages, i.e. the Seventh Day of Unleavened Bread. The Seventh Day of Unleavened Bread is a Sabbath of sorts (cf. Leviticus 23:8, Numbers 28:25.) The Greek word “σαββατων” in 1 Corinthians 16:2 is also giving reference to the Sabbath and not to Sunday, i.e. not to “the first day of the week,” a fact that is easily confirmed by the fact that 1 Corinthians in its entirety is focusing upon thoughts that have to do with the upcoming Passover and Feast of Unleavened Bread.

The exact same form of the Greek word as referenced in the above seven text passages (in KJV,) i.e. “σαββατων,” is found altogether 12 times in the Bible. It is most instructive to study and carefully consider each of these passages and their contexts:

In only five of the twelve instances in the New Testament where the Textus Receptus is using the word “σαββατων,” i.e. the genitive, plural form of the Greek word “σαββατoν”, it is being translated in the KJV as referencing a “Sabbath.” Among these five passages, all but one, (cf. item #5 below) are being mistranslated in the KJV by the use of the singular form in place of the plural form:

1.

οψε^{3796 ADV} δε^{1161 CONJ} σαββατων^{4521 N-GPN}

Mat 28:1 KJV+ In the end⁽³⁷⁹⁶⁾ of the sabbath,⁴⁵²¹ as it began to dawn²⁰²⁰…

Comment: How does a plural of “Sabbath” make sense in this text? In order to understand this correctly we need to understand the arrangement of the special days of the Feast of Unleavened Bread (Please, download and cf. my MS Excel Diagram Showing the Events of the Paschal/Pesach Week!) During the Feast of Unleavened Bread there are two extra Sabbaths in addition to the regular weekly Sabbath. Those extra Sabbaths fall upon the first and the seventh days of the Feast of Unleavened Bread, respectively. Thus, in most years there are three separate Sabbaths during this feast. The Greek word “οψε” introducing the above sentence indicates the back, including the neck and shoulders near the head, i.e. near the beginning of something, in this case the last of the three Sabbaths. Very interestingly, and importantly, the Greek text goes on to clearly identify the timing of the event of this verse (cf. #8. below.) By so doing it very definitely identifies the last of the three Sabbaths (marking/labeling it clearly) by using the Greek words “εις^{1519 PREP} μιαν^{1520 A-ASF} σαββατων^{4521 N-GPN},” meaning “in the number one of the Sabbaths.” The result is that the last and Seventh Day of the Feast of Unleavened Bread is clearly and unmistakably named in the Greek Textus Receptus by words meaning “Sabbath number One [Gr. words: “μια” plus “σαββατων”] ” of the Feast of Unleavened Bread. A more correct translation of the above quoted Textus Receptus text, in comparison to KJV, may thus read (cf. below and at this link:)

Matthew 28:1 TLT+ And^{H2053, G1161} on^{H935, G1519} the^{H1887, G3588} Seventh Day of the Feast of Unleavened Bread,^{H3117-8, H7223, H7676, G3391, G4521} at twilight…^{H1887, H7925-6, G3588, G3796, G2020}

2.

εν^{1722 PREP} τη^{3588 T-DSF} ημερα^{2250 N-DSF} των^{3588 T-GPN} σαββατων^{4521 N-GPN}

Luk 4:16 KJV+ …he went¹⁵²⁵ into¹⁵¹⁹ the³⁵⁸⁸ synagogue⁴⁸⁶⁴ on¹⁷²² the³⁵⁸⁸ sabbath⁴⁵²¹ day,²²⁵⁰ and²⁵³² stood up⁴⁵⁰ for to read.³¹⁴

Comment: Notice that this passage is a reference to the Feast of Weeks, i.e. Pentecost! A more correct translation of the above quoted Textus Receptus text, in comparison to KJV, may thus read:

Luk 4:16 TLT+ …he went¹⁵²⁵ into¹⁵¹⁹ the³⁵⁸⁸ synagogue⁴⁸⁶⁴ on the³⁵⁸⁸ Day²²⁵⁰ of the³⁵⁸⁸ Sabbaths,⁴⁵²¹ and²⁵³² stood up⁴⁵⁰ for to read.³¹⁴

3.

τη^{3588 T-DSF} ημερα^{2250 N-DSF} των^{3588 T-GPN} σαββατων^{4521 N-GPN}

Act 13:14 KJV+ But¹¹⁶¹ when they⁸⁴⁶ departed¹³³⁰ from⁵⁷⁵ Perga,⁴⁰¹¹ they came³⁸⁵⁴ to¹⁵¹⁹ Antioch⁴⁹⁰ in Pisidia,⁴⁰⁹⁹ and²⁵³² went¹⁵²⁵ into¹⁵¹⁹ the³⁵⁸⁸ synagogue⁴⁸⁶⁴ on the³⁵⁸⁸ sabbath⁴⁵²¹ day,²²⁵⁰ and sat down.²⁵²³

Comment: Notice that this passage too is a reference to the Feast of Weeks, i.e. Pentecost! A more correct translation of the above quoted Textus Receptus text, in comparison to KJV, may thus read:

Act 13:14 TLT+ But¹¹⁶¹ when they⁸⁴⁶ departed¹³³⁰ from⁵⁷⁵ Perga,⁴⁰¹¹ they came³⁸⁵⁴ to¹⁵¹⁹ Antioch⁴⁹⁰ in Pisidia,⁴⁰⁹⁹ and²⁵³² went¹⁵²⁵ into¹⁵¹⁹ the³⁵⁸⁸ synagogue⁴⁸⁶⁴ on the³⁵⁸⁸ Day²²⁵⁰ of the³⁵⁸⁸ Sabbaths,⁴⁵²¹ and sat down.²⁵²³

4.

τη^{3588 T-DSF} τε^{5037 PRT} ημερα^{2250 N-DSF} των^{3588 T-GPN} σαββατων⁴⁵²¹

Act 16:13 KJV+ And⁵⁰³⁷ on⁽²²⁵⁰⁾ the³⁵⁸⁸ sabbath⁴⁵²¹ we went¹⁸³¹ out¹⁸⁵⁴ of the³⁵⁸⁸ city⁴¹⁷² by³⁸⁴⁴ a river side,⁴²¹⁵

Comment: Notice that this passage too is a reference to the Feast of Weeks, i.e. Pentecost! A more correct translation of the above quoted Textus Receptus text, in comparison to KJV, may thus read:

Act 16:13 TLT+ And⁵⁰³⁷ on ⁽³⁵⁸⁸⁾ Day²²⁵⁰ of the³⁵⁸⁸ Sabbaths⁴⁵²¹ we went¹⁸³¹ out¹⁸⁵⁴ of the³⁵⁸⁸ city⁴¹⁷² by³⁸⁴⁴ a river side,⁴²¹⁵

5.

η^{2228 PRT} σαββατων^{4521 N-GPN}

Col 2:16 KJV+ Let no³³⁶¹ man⁵¹⁰⁰ therefore³⁷⁶⁷ judge²⁹¹⁹ you⁵²⁰⁹ in¹⁷²² meat,¹⁰³⁵ or²²²⁸ in¹⁷²² drink,⁴²¹³ or²²²⁸ in¹⁷²² respect³³¹³ of a holy day,¹⁸⁵⁹ or²²²⁸ of the new moon,³⁵⁶¹ or²²²⁸ of the sabbath⁴⁵²¹ days:

Comment: This is the one and only KJV text passage translating the Greek word “σαββατων” correctly. Presumably this is due to the translators’ lack of familiarity with the Biblical Calendar, and serves as an excellent example of the effects of diverging from fundamental biblical principles in favor of heathen time practices (cf. 1 Kings 12:26-32, Daniel 7:25, and Revelation 13:16, 14:9!)

Let’s first see what we may learn from the following text passage out of Textus Receptus and out of KJV:

6.

κατα^{2596 PREP} μιαν^{1520 A-ASF} σαββατων⁴⁵²¹

1Co 16:2 KJV+ Upon the first^{2596, 3391} day of the week⁴⁵²¹ let every one¹⁵³⁸ of you⁵²¹⁶ lay⁵⁰⁸⁷ by³⁸⁴⁴ him¹⁴³⁸ in store,²³⁴³ as^{3748, 302} God hath prospered²¹³⁷ him…

The Greek word “κατα,” means, according to Strong’s #2596, “A primary particle; (preposition) down (in place or time), in varied relations (according to the case [genitive, dative or accusative] with which it is joined).”

The Greek word “μια” is a cardinal number, i.e. denoting number (as opposed to an ordinal number denoting order, first, second, third, etc..) “μιαν” is the accusative feminine form of “μια.” According to New Testament Greek by Eric G. Jay, p. 141 (cf. p. 169, 170:) “Greek expresses time by placing the noun of time in the appropriate case, the accusative for extent of time, the genitive for time within which (though the genitive has other temporal uses as well) and the dative for point of time.”

According to the same reference (p. 32 and 33) “σαββατων” is the genitive plural form of the “second declension noun” “σαββατoν.” There is no definite article associated with the above phrase. The word “κατα” when used with accusative means (p.63) “down to, towards, through, throughout, during, about (time), in relation to, according to, after.” Considering the fact that “μετα,” not “κατα,” is used by the New Testament authors for “after” when referencing time, and also considering the fact that work such as “lay… in store…” is not likely ever considered a Sabbath activity, at least not upon the regular weekly Sabbath, it seems to me appropriate to translate 1 Co 16:2 as follows:

1 Cor 16:2 TLT+ Towards [any] one of the Sabbaths let every one¹⁵³⁸ of you⁵²¹⁶ lay⁵⁰⁸⁷ by³⁸⁴⁴ him¹⁴³⁸ in store,²³⁴³ as^{3748, 302} God hath prospered²¹³⁷ him…

In fact, doesn’t this seem to be a general suggestion of Paul’s, fully in accord with the Sabbath commandment (Exodus 20:8-11, and Deut. 5:12-15,) which suggests that each of us should carefully prepare for each and every Sabbath such that it will become a day of rest, joy, happiness, and delight, a real foretaste of heaven?!

However, considering that the Greek word “μια” is by no means comparable in general usage to the English indefinite “a” or “an” it almost certain that indeed Paul is here referencing one very particular Sabbath, a day designated in the Greek as “the foremost of Sabbaths,” that is, the annual Seventh and last Day of the Feast of Unleavened Bread (cf. #1 above!) If this is indeed the case, which I consider certain, then the text is even more correctly translated thusly:

1 Cor 16:2 TLT+ Towards the Seventh Day of the Feast of Unleavened Bread let every one¹⁵³⁸ of you⁵²¹⁶ lay⁵⁰⁸⁷ by³⁸⁴⁴ him¹⁴³⁸ in store,²³⁴³ as^{3748, 302} God hath prospered²¹³⁷ him…

In fact, doesn’t this seem to be a specific suggestion of Paul’s, fully in accord with Deuteronomy 12:5, 6, 11, & 12, in re to how to manage and use the Lord’s tithe, i.e. in particular that part which is to be used for the expenses in connection with the annual Feasts in Jerusalem.

The seventh text passage to carefully consider here is a most interesting and very enlightening text re the dating of Paul’s travels:

7.

μετα^{3326 PREP} τας^{3588 T-APF} ημερας^{2250 N-APF}

Acts 20:6 KJV+ And¹¹⁶¹ we²²⁴⁹ sailed away¹⁶⁰² from⁵⁷⁵ Philippi⁵³⁷⁵ after³³²⁶ the³⁵⁸⁸ days²²⁵⁰ of unleavened bread,¹⁰⁶ and²⁵³² came²⁰⁶⁴ unto⁴³¹⁴ them⁸⁴⁶ to¹⁵¹⁹ Troas⁵¹⁷⁴ in⁸⁹¹ five⁴⁰⁰² days;²²⁵⁰ where³⁷⁵⁷ we abode¹³⁰⁴ seven²⁰³³ days.²²⁵⁰

τη^{3588 T-DSF} μια^{1520 A-DSF} των^{3588 T-GPN} σαββατων^{4521 N-GPN}

Acts 20:7 KJV+ And¹¹⁶¹ upon¹⁷²² the³⁵⁸⁸ first³³⁹¹ day of the³⁵⁸⁸ week,⁴⁵²¹ when the³⁵⁸⁸ disciples³¹⁰¹ came together⁴⁸⁶³ to break²⁸⁰⁶ bread,⁷⁴⁰ Paul³⁹⁷² preached¹²⁵⁶ unto them,⁸⁴⁶ ready³¹⁹⁵ to depart¹⁸²⁶ on the³⁵⁸⁸ morrow;¹⁸⁸⁷ and⁵⁰³⁷ continued³⁹⁰⁵ his speech³⁰⁵⁶ until³³⁶⁰ midnight.³³¹⁷

Here is the complete Greek text of Acts 20:6 out of Textus Receptus, which I include here because there are several items that need careful analysis before a correct understanding can be achieved:

Act 20:6 ημεις^{2249 P-1NP} δε^{1161 CONJ} εξεπλευσαμεν^{1602 V-AAI-1P} μετα^{3326 PREP} τας^{3588 T-APF} ημερας^{2250 N-APF} των^{3588 T-GPN} αζυμων^{106 A-GPN} απο^{575 PREP} φιλιππων^{5375 N-GSM} και^{2532 CONJ} ηλθομεν^{2064 V-2AAI-1P} προς^{4314 PREP} αυτους^{846 P-APM} εις^{1519 PREP} την^{3588 T-ASF} τρωαδα^{5174 N-ASF} αχρις^{891 PREP} ημερων^{2250 N-GPF} πεντε^{4002 A-NUI} ου^{3757 ADV} διετριψαμεν^{1304 V-AAI-1P} ημερας^{2250 N-APF} επτα^{2033 A-NUI}

Let’s first focus upon the following phrase:

ου^{3757 ADV} διετριψαμεν^{1304 V-AAI-1P} ημερας^{2250 N-APF} επτα^{2033 A-NUI}

Act 20:6 …where³⁷⁵⁷ we abode¹³⁰⁴ seven²⁰³³ days.²²⁵⁰

The Greek word “ημερας” may be interpreted as either accusative plural or as genitive singular. As noted also above and according to New Testament Greek by Eric G. Jay, p. 141 (cf. p. 169, 170:) “Greek expresses time by placing the noun of time in the appropriate case, the accusative for extent of time, the genitive for time within which (though the genitive has other temporal uses as well) and the dative for point of time.” Naturally this gives the translator some leeway provided he has no additional enlightenment upon the circumstances of the event that further narrows down his options. The KJV translators chose the accusative plural. However, the context makes it clear that this is an incorrect choice, but more about that below. Applying instead the genitive singular case we may recognize instead the Hebrew and Greek designation “Day number Seven” or “Shabbat.” Quite naturally Paul would stay put (i.e. abide, remain) and not travel further upon the Shabbat. Instead he would meet with the local congregation, just as is also described in Acts 20:7: “When the disciples came together to break bread, Paul preached unto them.”

Comment: A more correct translation of this KJV text passage should read thusly:

Act 20:6 TLT+ …where³⁷⁵⁷ we abode¹³⁰⁴ throughout Day²²⁵⁰ number Seven [the weekly Shabbat]²⁰³³

Next let’s first focus upon the following phrase:

μετα^{3326 PREP} τας^{3588 T-APF} ημερας^{2250 N-APF} των^{3588 T-GPN} αζυμων^{106 A-GPN}

Act 20:6 …after³³²⁶ the³⁵⁸⁸ days²²⁵⁰ of unleavened bread,¹⁰⁶

Just as in our last focus above the Greek word “ημερας,” if by itself, could have been interpreted as either accusative plural or as genitive singular. However, because the definite article preceding said Greek word is here in the feminine accusative plural form the only possible choice is now the accusative plural and not the genitive singular. Nonetheless the KJV translators misinterpreted and mistranslated the text passage. How can we be certain of this? Because, as we will soon recognize below, it is obvious from Acts 20:7 that the Seventh Day of the Feast of Unleavened Bread was spent in Troas, their destination city and not in Philippi. Furthermore, as long as the above Greek word, “ημερας,” is giving reference to a time period exceeding by any amount one full day, in order to be correctly expressed, a plural form must be used. There is nothing in the text that implies that the full seven days of the Feast of Unleavened Bread were spent in Philippi. Thus we may safely conclude that Paul spent at least the First Day of the Feast of Unleavened Bread in Philippi, possibly leaving by ship upon the morrow of the Second Day of the Feast of Unleavened Bread… But let’s not jump ahead of ourselves; let’s see what’s allowable by the Received Text. Let’s now focus upon this part of the text:

Act 20:6 ημεις^{2249 P-1NP} δε^{1161 CONJ} εξεπλευσαμεν^{1602 V-AAI-1P} μετα^{3326 PREP} τας^{3588 T-APF} ημερας^{2250 N-APF} των^{3588 T-GPN} αζυμων^{106 A-GPN} απο^{575 PREP} φιλιππων^{5375 N-GSM} και^{2532 CONJ} ηλθομεν^{2064 V-2AAI-1P} προς^{4314 PREP} αυτους^{846 P-APM} εις^{1519 PREP} την^{3588 T-ASF} τρωαδα^{5174 N-ASF} αχρις^{891 PREP} ημερων^{2250 N-GPF} πεντε^{4002 A-NUI}

Act 20:6 KJV+ And¹¹⁶¹ we²²⁴⁹ sailed away¹⁶⁰² from⁵⁷⁵ Philippi⁵³⁷⁵ after³³²⁶ the³⁵⁸⁸ days²²⁵⁰ of unleavened bread,¹⁰⁶ and²⁵³² came²⁰⁶⁴ unto⁴³¹⁴ them⁸⁴⁶ to¹⁵¹⁹ Troas⁵¹⁷⁴ in⁸⁹¹ five⁴⁰⁰² days;²²⁵⁰

After realizing that the passage “after the days of unleavened bread” is a subordinate clause in this sentence we may abbreviate the text we are focusing upon to:

Act 20:6 KJV+ And¹¹⁶¹ we²²⁴⁹ sailed away¹⁶⁰² from⁵⁷⁵ Philippi…⁵³⁷⁵ and²⁵³² came²⁰⁶⁴ unto⁴³¹⁴ them⁸⁴⁶ to¹⁵¹⁹ Troas⁵¹⁷⁴ in⁸⁹¹ five⁴⁰⁰² days;²²⁵⁰

What exactly does the Greek word “αχρις⁸⁹¹” mean? According to Strong’s #891 it means “(through the idea of a terminus); (of time) until or (of place) up to.” The Greek word “ημερων” is written in genitive plural and thus is definitely giving reference to a “five day” span of “time within which” (cf. New Testament Greek by Eric G. Jay, p. 141) the sailing took place. But, as we concluded above, Paul and his party were in Troas “throughout Day Seven,” which makes it clear that the sailing took place within a five day period, and more specifically within the terminal part of those five days while yet arriving in Troas in time to spend the entire Sabbath there. Considering the fairly short distance from Philippi and Troas (a mere 140 miles (210 km,) or about the average distance sailed each day during the very next week) and the distances and the direction sailed each day in the very next week as recorded in Acts 20:13 through 21:3 it is likely that the sailing took less than 24 hours to complete. Though it is possible the five days could apply to the five days between the First and Seventh Days of Unleavened Bread, I suggest that they do instead apply to the first five days of the regular week, which seems also more in accord with a Sabbath keepers desire to avoid traveling when possible and to arrive at one’s destination in good time before Sabbath. Accordingly, I find it most likely that the words in this verse implies that Paul and his co-travelers arrived in Troas at the end of the Fifth Day or the beginning of the Sixth Day of the week, Aviv 20, 44 CE [Thursday evening as the sun was setting May 7, 44 CE.] Cf. also discussion at this link.

However, because the regular weekly Shabbat (cf. the above discussion!) is never, as far as I am aware, designated as such using the Greek words “μια” “σαββατων,” and because the Seventh Day of the Feast of Unleavened Bread is never, as far as I am aware, designated as such using the Greek words “ημερας” “επτα,” we have here a most interesting fact being recorded by Paul, i.e. that in this particular year, which is being here described, the Seventh Day of the Feast of Unleavened Bread coincided with the regular weekly Shabbat! Naturally such an event will only occur, on the average, once every seven years, i.e. there may be six years without such coincidental days, then one such concurrence, then another six years without any such coincidental concurrences. However, this situation may vary due to the peculiarities of the biblical calendar. Nonetheless, if we are constrained to a limited number of years from other records, this concurrence of specified days may prove quite helpful in further narrowing down exactly which year this event may and may not have taken place!

The only text we have yet to focus upon within this passage then is:

τη^{3588 T-DSF} μια^{1520 A-DSF} των^{3588 T-GPN} σαββατων^{4521 N-GPN}

Act 20:7 And¹¹⁶¹ upon¹⁷²² the³⁵⁸⁸ first³³⁹¹ day of the³⁵⁸⁸ week,⁴⁵²¹ when the³⁵⁸⁸ disciples³¹⁰¹ came together⁴⁸⁶³ to break²⁸⁰⁶ bread,⁷⁴⁰

Notice first the activity specified: “The disciples came together to break bread!” What is the focus of the Feast of Unleavened Bread if not that of having a “holy convocation” with a focus upon remembrances around past events, i.e. the exodus out of Egypt in particular, when Unleavened Bread was the only available fare (cf. Leviticus 23:8?) Isn’t this reference to breaking of bread quite a strong indication, even by itself, that we are looking at a gathering which is part and parcel of the Feast of Unleavened Bread?! Isn’t that a main focus also of the Holy Communion which was celebrated by Yeshua and the disciples during the first part of the First Day of the Feast of Unleavened Bread?!

Now, if this text passage were to reference the First Day of the Week, why is the Greek word “ημερα,” or a declension thereof, not being used as it ought to be if Sunday, the First Day of the Week was being referenced? Let’s once again analyze the Greek words:

1. “τη” is the definite article in feminine, dative, singular form;

2. “μια” is the feminine dative form of the cardinal number one, thus meaning “a particular point in time referenced as number one;”

3. “των” is the definite article in genitive plural form; and

4. “σαββατων” the genitive plural form of “σαββατoν,” thus meaning “of the Shabbats.”

Putting these four words together we get this:

Act 20:7 TLT “…the point in time identifiable as the number One of the Shabbats…”

Now, that being the true and clear meaning of the Greek words, how can that reference point to anything but one particular Shabbat of the year? And didn’t Matthew 28:1 (cf. item #1 above!) already unambiguously identify the Seventh Day of the Feast of Unleavened Bread as that particular day?

Comment: Thus, in conclusion, a more understandable and more correct translation of this Textus Receptus text passage, in comparison to that of KJV, may read as follows:

Act 20:6 TLT+ And¹¹⁶¹ we²²⁴⁹ sailed away¹⁶⁰² from⁵⁷⁵ Philippi⁵³⁷⁵ after³³²⁶ the³⁵⁸⁸ [first one plus] days²²⁵⁰ of Unleavened Bread,¹⁰⁶ and²⁵³² came²⁰⁶⁴ unto⁴³¹⁴ them⁸⁴⁶ to¹⁵¹⁹ Troas⁵¹⁷⁴ at the end of⁸⁹¹ [the first] five⁴⁰⁰² days [of the week];²²⁵⁰ where³⁷⁵⁷ we abode¹³⁰⁴ throughout Day²²⁵⁰ Seven [the weekly Shabbat.]²⁰³³

Act 20:7 TLT+ And¹¹⁶¹ at¹⁷²² the³⁵⁸⁸ point in time identifiable as the number One³³⁹¹ of the³⁵⁸⁸ Shabbats [i.e. upon the Seventh Day of the Feast of Unleavened Bread,]⁴⁵²¹ when the³⁵⁸⁸ disciples³¹⁰¹ came together⁴⁸⁶³ to break²⁸⁰⁶ bread,⁷⁴⁰ Paul³⁹⁷² preached¹²⁵⁶ unto them,⁸⁴⁶ ready³¹⁹⁵ to depart¹⁸²⁶ on the³⁵⁸⁸ morrow;¹⁸⁸⁷ and⁵⁰³⁷ continued³⁹⁰⁵ his speech³⁰⁵⁶ until³³⁶⁰ midnight.³³¹⁷

In the last five of said twelve text passages the same Greek words are found as in items ##6 & 7 above, i.e. various grammatical forms of “μια των σαββατων.” Those Greek words are being translated in the KJV as “the first day of the week.” Let’s analyze each one by one to see how true, or not, they are to the original:

8.

τη^{3588 T-DSF} επιφωσκουση²⁰²⁰ εις^{1519 PREP} μιαν^{1520 A-ASF} σαββατων^{4521 N-GPN}

Mat 28:1 KJV+ …toward¹⁵¹⁹ the first³³⁹¹ day of the week,⁴⁵²¹…

“τη” is the definite article in the feminine singular dative form.

“επιφωσκουση”per Strong’s #2020 means “A form of G2017; to begin to grow light: - begin to dawn, X draw on..” However, let’s look a little deeper into the roots of this word: Strong’s G2017 provides: “ἐπιφαύω… A form of G2014; to illuminate (figuratively)” and Strong’s G2014 further provides: “ἐπιφαίνω… From G1909 and G5316; to shine upon, that is, become (literally) visible or (figuratively) known.” It should be obvious to the avid student that each of these three words are closely related and that the ultimate roots of each are those provided in G2014, i.e. G1909 and G5316:

G1909: “ἐπί… A primary preposition properly meaning superimposition (of time, place, order, etc.), as a relation of distribution [with the genitive case], that is, over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc..”

G5316: “φαίνω… Prolongation for the base of G5457; to lighten (shine), that is, show (transitive or intransitive, literal or figurative.)”

G5457: “φῶς… From an obsolete φάω phaō (to shine or make manifest, especially by rays; compare G5316 and G5346); luminousness (in the widest application, natural or artificial, abstract or concrete, literal or figurative.)”

Now, reflecting upon these words a little, one may soon recognize that at the time of sunset the light of the sunshine belonging to the lingering Scriptural Day begins to move towards the tops of the trees, hills, eventually leaving all objects upon the ground while still creating beautiful light effects upon the sky prior to disappearing entirely in favor of the darkness which constitutes the beginning of the subsequent Scriptural Day. Isn’t this imagery well depicted by said Greek word “ἐπί -” plus “φωσκουση,” i.e. “upwards movement…” plus “rays of light?!” Also, when thought of in terms of the darkness of the oncoming Scriptural Day, one may perceive that the cover of light belonging to the old Day is ascending ever higher while leaving room for the darkness constituting the beginning of the new Day.

“εις” per Strong’s #1519 means “A primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases.”

“μιαν” is the cardinal number one in the feminine accusative form.

“σαββατων” is, as throughout this particular study, the genitive plural form of the neuter “σαββατoν”, i.e. the genitive form of the word meaning “Shabbat.” (Cf. New Testament Greek by Eric G. Jay, p. 32-33 re the forms of the definite article and of the Greek word “σαββατoν;” p. 141: “Greek expresses time by placing the noun of time in the appropriate case, the accusative for extent of time, the genitive for time within which (though the genitive has other temporal uses as well) and the dative for point of time;” p. 169, 170 re the forms of cardinal numbers.)

Comment: A more literal translation of the Greek Textus Receptus Matthew 28:1 text may thus read (cf. above:)

Matthew 28:1 (Textus Receptus – GNT-TR+) οψε^{G3796 ADV} δε^{G1161 CONJ} σαββατων^{G4521 N-GPN} τη^{G3588 T-DSF} επιφωσκουση^{G2020 V-PAP-DSF} εις^{G1519 PREP} μιαν^{G1520 A-ASF} σαββατων…^{G4521 N-GPN}

Matthew 28:1 TLT+ [TR Greek based] After the beginning^{G3796 ADV} of^{G1161 CONJ} the^{G3588 T-DSF} ascending rays of the Sabbath^{G4521 N-GPN} sunset^{G2020 V-PAP-DSF} leading into^{G1519 PREP} the foremost^{G1520 A-ASF} of the Sabbaths^{G4521 N-GPN} [i.e. into the Seventh Day of the Feast of Unleavened Bread…]

Again, the avid student may recognize that the above Greek text may well represent the Hebrew-Greek, the Hebrew-Aramaic, or the Aramaic-Greek translator’s attempt to clarify the original Hebrew or Aramaic language, which Greek language may otherwise be more likely to be misunderstood. A more direct Hebrew-English translation (based upon Shem Tov’s Hebrew Matthew) could be more simply rendered as follows (cf. this link:)

Matthew 28:1 TLT+ [Shem Tov’s Hebrew based] And^{H2053, G1161} on^{H935, G1519} the^{H1887, G3588} Seventh Day of the Feast of Unleavened Bread,^{H3117-8, H7223, H7676, G3391, G4521} at twilight…^{H1887, H7925-6, G3588, G3796, G2020}

9.

της^{3588 T-GSF} μιας^{1520 A-GSF} σαββατων^{4521 N-GPN}

Mar 16:2 KJV+ …the³⁵⁸⁸ first³³⁹¹ day of the³⁵⁸⁸ week,⁴⁵²¹…

“της” is the definite article in the feminine singular genitive form. “μιας” is the cardinal number one in the feminine genitive form. “σαββατων” is, as throughout this particular study, the genitive plural form of the neuter “σαββατoν”, i.e. the genitive form of the word meaning “Shabbat.” NOTICE that KJV has added a definite article before the last word translated “week,” which has no correspondence in the original text! (Cf. New Testament Greek by Eric G. Jay, p. 32-33 re the forms of the definite article and of the Greek word “σαββατoν;” p. 141: “Greek expresses time by placing the noun of time in the appropriate case, the accusative for extent of time, the genitive for time within which (though the genitive has other temporal uses as well) and the dative for point of time;” p. 169, 170 re the forms of cardinal numbers.)

Comment: A more correct translation of the Textus Receptus Mark 16:2 text, in comparison to KJV, may thus read:

Mar 16:2 και^{G2532 CONJ} λιαν^{G3029 ADV} πρωι^{G4404 ADV} της^{G3588 T-GSF} μιας^{G1520 A-GSF} σαββατων^{G4521 N-GPN} ερχονται^{G2064 V-PNI-3P} επι^{G1909 PREP} το^{G3588 T-ASN} μνημειον^{G3419 N-ASN} ανατειλαντος^{G393 V-AAP-GSM} του^{G3588 T-GSM} ηλιου^{G2246 N-GSM}

Mar 16:2 TLT+ And²⁵³² just³⁰²⁹ prior to⁴⁴⁰⁴ the³⁵⁸⁸ most important³³⁹¹ of the Shabbats [i.e. just before the beginning of the Seventh Day of the Feast of Unleavened Bread,]⁴⁵²¹ they came²⁰⁶⁴ unto¹⁹⁰⁹ the³⁵⁸⁸ sepulcher³⁴¹⁹ at the setting³⁹³ of the³⁵⁸⁸ sun.²²⁴⁶

Mar 16:2 KJV+ And²⁵³² very³⁰²⁹ early in the morning⁴⁴⁰⁴ the³⁵⁸⁸ first³³⁹¹ day of the³⁵⁸⁸ week,⁴⁵²¹ they came²⁰⁶⁴ unto¹⁹⁰⁹ the³⁵⁸⁸ sepulcher³⁴¹⁹ at the rising³⁹³ of the³⁵⁸⁸ sun.²²⁴⁶

G3029, λίαν, lian, lee'-an, Of uncertain affinity; much (adverb): - exceeding, great (-ly), sore, very (+ chiefest).

G4404, πρωΐ́, prōi, pro-ee', Adverb from G4253; at dawn; by implication the day break watch:

G4253, πρό, pro, pro, A primary preposition; “fore”, that is, in front of, prior (figuratively superior) to. In compounds it retains the same significations: - above, ago, before, or ever. In compounds it retains the same significations.

G393, ἀνατέλλω, anatellō, an-at-el'-lo, From G303 and the base of G5056; to (cause to) arise: - (a-, make to) rise, at the rising of, spring (up), be up.

G303, ἀνά, ana, an-ah', A primary preposition and adverb; properly up; but (by extension) used (distributively) severally, or (locally) at (etc.): - and, apiece, by, each, every (man), in, through. In compounds (as a prefix) it often means (by implication) repetition, intensity, reversal, etc.

G5056, τέλος, telos, tel'-os, From a primary word τέλλω tellō (to set out for a definite point or goal); properly the point aimed at as a limit, that is, (by implication) the conclusion of an act or state (termination [literally, figuratively or indefinitely], result [immediate, ultimate or prophetic], purpose); specifically an impost or levy (as paid): - + continual, custom, end (-ing), finally, uttermost. Compare G5411.

10.

τη^{3588 T-DSF} δε^{1161 CONJ} μια^{1520 A-DSF} των^{3588 T-GPN} σαββατων^{4521 N-GPN} ορθρου ^{G3722 N-GSM} βαθεος ^{G901 A-GSM} …

Luk 24:1 KJV+ Now^G1161 upon the^G3588 first^G3391 day of the^G3588 week,^G4521 very early in the morning,^{G901 G3722} …

“τη” is the definite article in the feminine singular dative form. “δε”per Strong’s #1161 is “a primary particle (adversative or continuative); but, and, etc.,” which is used very commonly for introducing a new sentence. “μια” is the cardinal number one in the feminine dative form. “των” is the definite article in the genitive plural form. “σαββατων” is, as throughout this particular study, the genitive plural form of the neuter “σαββατoν”, i.e. the genitive form of the word meaning “Shabbat.” (Cf. New Testament Greek by Eric G. Jay, p. 32-33 re the forms of the definite article and of the Greek word “σαββατoν;” p. 141: “Greek expresses time by placing the noun of time in the appropriate case, the accusative for extent of time, the genitive for time within which (though the genitive has other temporal uses as well) and the dative for point of time;” p. 169, 170 re the forms of cardinal numbers.)

Comment: A more correct translation of the Textus Receptus Luke 24:1 text, in comparison to KJV, may thus read[1]:

Luke 24:1 TLT+ Now¹¹⁶¹ upon the³⁵⁸⁸ number one³³⁹¹ of the³⁵⁸⁸ Sabbaths [i.e. the Seventh Day of the Feast of Unleavened Bread,]⁴⁵²¹ at the very beginning of the [Scripture] day [sunset,]^{901, 3722} they came²⁰⁶⁴ unto¹⁹⁰⁹ the³⁵⁸⁸ sepulcher,³⁴¹⁸ bringing⁵³⁴² the spices⁷⁵⁹ which³⁷³⁹ they had prepared,²⁰⁹⁰ and²⁵³² certain⁵¹⁰⁰ others with⁴⁸⁶² them.⁸⁴⁶

11.

τη^{3588 T-DSF} δε^{1161 CONJ} μια^{1520 A-DSF} των^{3588 T-GPN} σαββατων^{4521 N-GPN}

Joh 20:1 KJV+ ⁽¹¹⁶¹⁾ The³⁵⁸⁸ first³³⁹¹ day of the³⁵⁸⁸ week⁴⁵²¹

This is identical to #10 above, thus: “τη” is the definite article in the feminine singular dative form. “δε” per Strong’s #1161 is “a primary particle (adversative or continuative); but, and, etc.,” which is used very commonly for introducing a new sentence. “μια” is the cardinal number one in the feminine dative form. “των” is the definite article in the genitive plural form. “σαββατων” is, as throughout this particular study, the genitive plural form of the neuter “σαββατoν”, i.e. the genitive form of the word meaning “Shabbat.” (Cf. New Testament Greek by Eric G. Jay, p. 32-33 re the forms of the definite article and of the Greek word “σαββατoν;” p. 141: “Greek expresses time by placing the noun of time in the appropriate case, the accusative for extent of time, the genitive for time within which (though the genitive has other temporal uses as well) and the dative for point of time;” p. 169, 170 re the forms of cardinal numbers.)

Comment: A more correct translation of the Textus Receptus John 20:1 text, in comparison to KJV, may thus read[2]:

John 20:1 TLT+ But¹¹⁶¹ [at the beginning of] the³⁵⁸⁸ foremost³³⁹¹ of the³⁵⁸⁸ Shabbats [the Seventh Day of the Feast of Unleavened Bread]⁴⁵²¹ cometh²⁰⁶⁴ Mary³¹³⁷ Magdalene³⁰⁹⁴ even²⁰⁸⁹ before⁴⁴⁰⁴ it was⁵⁶⁰⁷ twilight,⁴⁶⁵³ unto¹⁵¹⁹ the³⁵⁸⁸ sepulcher,³⁴¹⁹ and²⁵³² seeth⁹⁹¹ the³⁵⁸⁸ stone³⁰³⁷ taken away¹⁴² from¹⁵³⁷ the³⁵⁸⁸ sepulcher.³⁴¹⁹

John 20:1 KJV+ ^(G1161) The^G3588 first^G3391 day of the^G3588 week^G4521 cometh^G2064 Mary^G3137 Magdalene^G3094 early,^G4404 when it was^G5607 yet^G2089 dark,^G4653 unto^G1519 the^G3588 sepulchre,^G3419 and^G2532 seeth^G991 the^G3588 stone^G3037 taken away^G142 from^G1537 the^G3588 sepulchre.^G3419

G4404, πρωΐ́, prōi, pro-ee', Adverb from G4253; at dawn; by implication the day break watch:

G4253, πρό, pro, pro, A primary preposition; “fore”, that is, in front of, prior (figuratively superior) to. In compounds it retains the same significations: - above, ago, before, or ever. In compounds it retains the same significations.

G4653 σκοτία, scotia, skot-ee'-ah, From G4655; dimness, obscurity (literally or figuratively):

G4655 σκότος, skotos, skot'-os, From the base of G4639; shadiness, that is, obscurity (literally or figuratively)

12.

John 20:19 ουσης^{5607 V-PXP-GSF} ουν^{3767 CONJ} οψιας^{3798 A-GSF} τη^{3588 T-DSF} ημερα^{2250 N-DSF} εκεινη^{1565 D-DSF} τη^{3588 T-DSF} μια^{3391 A-DSF} των^{3588 T-GPN} σαββατων^{4521 N-GPN} …

John 20:19 KJV+ Then³⁷⁶⁷ the³⁵⁸⁸ same¹⁵⁶⁵ day²²⁵⁰ at evening,³⁷⁹⁸ being⁵⁶⁰⁷ the³⁵⁸⁸ first³³⁹¹ day of the³⁵⁸⁸ week,⁴⁵²¹…

NOTICE the emphasis John places, in the introduction to this verse, upon the particular day that this event is taking place, thusly!:

“ουσης” per Strong’s #5607 means “The feminine, the neuter and the present participle of G1510; being.” “ουν” per Strong’s #3767 means “Apparently a primary word; (adverbially) certainly, or (conjugationally) accordingly.” “οψιας” per Strong’s #3798 means “From G3796; late; feminine (as noun) afternoon (early eve) or nightfall (later eve.)” “τη” is the definite article in the feminine singular dative form. “ημερα” per Strong’s #2250 means “Feminine (with G5610 implied) of a derivative of ἧμαι hēmai (to sit; akin to the base of G1476) meaning tame, that is, gentle; day, that is, (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes.)” “εκεινη” per Strong’s #1565 means “From G1563; that one (or [neuter] thing); often intensified by the article prefixed.”

The remaining, and for our purposes the key, part is identical to ##10 & 11 above, i.e. except for the word “δε” which is not usually used except in the beginning of sentences, thus: “τη” is the definite article in the feminine singular dative form. “μια” is the cardinal number one in the feminine dative form. “των” is the definite article in the genitive plural form. “σαββατων” is, as throughout this particular study, the genitive plural form of the neuter “σαββατoν”, i.e. the genitive form of the word meaning “Shabbat.” (Cf. New Testament Greek by Eric G. Jay, p. 32-33 re the forms of the definite article and of the Greek word “σαββατoν;” p. 141: “Greek expresses time by placing the noun of time in the appropriate case, the accusative for extent of time, the genitive for time within which (though the genitive has other temporal uses as well) and the dative for point of time;” p. 169, 170 re the forms of cardinal numbers.)

Comment: A more correct translation of the Textus Receptus John 20:19 text, in comparison to KJV, may thus read[3]:

John 20:19 TLT+ It being⁵⁶⁰⁷ of a certain, late³⁷⁶⁷ in the evening³⁷⁹⁸ of that particular^{3588, 1565} day,²²⁵⁰ which is the³⁵⁸⁸ foremost³³⁹¹ of the³⁵⁸⁸ Sabbaths [i.e. of the three Sabbaths and of the seven days within the Feast of Unleavened Bread]⁴⁵²¹ when²⁵³² the³⁵⁸⁸ doors²³⁷⁴ were shut²⁸⁰⁸ where³⁶⁹⁹ the³⁵⁸⁸ disciples³¹⁰¹ were²²⁵⁸ assembled⁴⁸⁶³ for¹²²³ fear⁵⁴⁰¹ of the³⁵⁸⁸ Jews,²⁴⁵³ came²⁰⁶⁴ Jesus²⁴²⁴ and²⁵³² stood²⁴⁷⁶ in¹⁵¹⁹ the³⁵⁸⁸ midst,³³¹⁹ and²⁵³² saith³⁰⁰⁴ unto them,⁸⁴⁶ Peace¹⁵¹⁵ be unto you.⁵²¹³

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[1] Cf. Comment at Mark 16:2!

[2] Cf. Comment at Mark 16:2!

[3] This event took place late at night after two disciples went roundtrip from Jerusalem to Emmaus, i.e. following sunset. Cf. Luke 24:32-44!