PLEASE SHARE WITH ME information you have from before 1800CE of the Resurrection of Jesus as reason for Christian Sunday keeping ?
PLEASE SHARE WITH ME information you have from before 1800CE of the Resurrection of Jesus as reason for Christian Sunday keeping ?
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Zachariah.
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Sunday is the day designated to the Sun. And in Christianity also the personification of the Sun, the Son. The Sun, as it does, and as the ancients understood, resserects every morning into a new day coming up from below the earth or the "underworld". On a yearly scale, on the spring equinox, which on a seasonal cross corresponds with the cardinal direction 'east', the sun will resserect our of its tomb of winter. On the eastern horizon of course (Horus Risen. (The egyptian god Horus)) horizon.
So both Easter (east star) and Sunday (Sun day) have alot to do with the resserection of the Sun/Son as you can see. And this is why Easter is on a Sunday, and the reason Easter is always after a full moon is to symbolise the "full womb" of Mary. Or more so, in Egyptian culture, the full womb of Isis, who gives birth to Horus (The Sun/Son) on the "Horizon".
So both Easter (east star) and Sunday (Sun day) have alot to do with the resserection of the Sun/Son as you can see. And this is why Easter is on a Sunday, and the reason Easter is always after a full moon is to symbolise the "full womb" of Mary. Or more so, in Egyptian culture, the full womb of Isis, who gives birth to Horus (The Sun/Son) on the "Horizon".
Christianity had been celebrating Sunday ever since Christ's ressurection. They immediately began it.
The REASON Herod Jailed Peter during Passover was he was going to have a trial and execution of Peter on the day the Christians were going to celebrate Jesus's ressurection. (But an angel set him free)
Even John on the isle of Patmos had his vision of the Apocalypse on Sunday.
Paul directed people to gather together when the banks were open (Sunday) so they could give of their earnings they earned the previous week. (Jews owned the non-Hellenistic banks even then)
He directed them to set aside whatever God had directed them to. One Hellenistic bank and city went bankrupt because of the Believers giving to other believers in another city.
Followers of The Way, Christians, had regularly met on Sundays because the Jews met on Saturday at the city's multi use facility called the gymnasium. (Ancient archeology supports this)
The REASON Herod Jailed Peter during Passover was he was going to have a trial and execution of Peter on the day the Christians were going to celebrate Jesus's ressurection. (But an angel set him free)
Even John on the isle of Patmos had his vision of the Apocalypse on Sunday.
Paul directed people to gather together when the banks were open (Sunday) so they could give of their earnings they earned the previous week. (Jews owned the non-Hellenistic banks even then)
He directed them to set aside whatever God had directed them to. One Hellenistic bank and city went bankrupt because of the Believers giving to other believers in another city.
Followers of The Way, Christians, had regularly met on Sundays because the Jews met on Saturday at the city's multi use facility called the gymnasium. (Ancient archeology supports this)
Johann
Well-Known Member
The practice of Christians observing Sunday as a special day of worship, distinct from the Jewish Sabbath (Saturday), dates back to the early centuries of the Church. The primary reason for this shift from Saturday to Sunday observance was the celebration of the resurrection of Jesus Christ, which occurred on the first day of the week.
Here are some key points and sources from before 1800 CE that discuss the resurrection of Jesus as a reason for Christian Sunday keeping:
New Testament Witness:
The New Testament documents, written in the first century, record that Jesus rose from the dead on the first day of the week (Sunday). This event marked a significant departure from Jewish Sabbath observance (Saturday) and became a central focus of Christian worship and gatherings (e.g., Acts 20:7; 1 Corinthians 16:2).
Early Christian Practices:
Didache (Teaching of the Twelve Apostles): This early Christian document from the late first or early second century indicates that Christians gathered for worship on "the Lord's day" (Didache 14:1), which was understood to be Sunday, the day of Jesus' resurrection.
Ignatius of Antioch (c. 35–107 CE): Ignatius, an early Christian writer and bishop, refers to Sunday as "the Lord's day" in his letter to the Magnesians (Chapter 9).
Early Church Fathers:
Justin Martyr (c. 100–165 CE): In his "First Apology" (Chapter 67), Justin Martyr describes how Christians gathered on Sunday for worship, reading of Scriptures, preaching, and celebration of the Eucharist. He explicitly connects Sunday observance with the resurrection: "But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead."
Tertullian (c. 155–240 CE): Tertullian, in his "Apology" (Chapter 16), defends Christians against accusations of atheism and explains their observance of Sunday as a day of worship commemorating the resurrection of Christ.
Council of Nicaea (325 CE):
The Council of Nicaea, while not establishing Sunday observance per se (since it was already practiced widely), affirmed the spiritual significance of Sunday as the Lord's day. Canon 19 of the council addressed some practical matters related to Sunday observance.
In summary, the resurrection of Jesus on the first day of the week was a pivotal event in early Christian theology and practice. It led to the establishment of Sunday as the primary day of worship and assembly for Christians, emphasizing the victory of Christ over sin and death. Early Christian writings and practices consistently highlight this theological basis for observing Sunday as the Lord's day, distinct from the Jewish Sabbath.
Rockerduck
Well-Known Member
Johann
Well-Known Member
The Sabbath, known as "Shabbat" in Hebrew, is observed from Friday evening to Saturday evening according to the Jewish calendar. This practice is based on the biblical creation account in Genesis 2:2-3, where God rested on the seventh day after creating the heavens and the earth.
Here are the details:
Start Time: Shabbat begins at sundown on Friday evening.
End Time: Shabbat ends at sundown on Saturday evening.
This timing follows the Jewish method of marking days from sunset to sunset, rather than from midnight to midnight as in the Gregorian calendar. Therefore, the Sabbath spans from Friday evening to Saturday evening, covering the entirety of what is considered the seventh day of the week in the Jewish tradition.
Rockerduck
Well-Known Member
Leviticus 23:15 - And you shall count for yourselves from the day after the Sabbath (Sunday), from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed. 16 Count fifty days to the day after the seventh Sabbath; then you shall offer a new grain offering to the Lord.
Leviticus 23:21 - And you shall proclaim on the same day that it is a holy convocation to you. You shall do no customary work on it. It shall be a statute forever in all your dwellings throughout your generations.
Johann
Well-Known Member
The verses in Leviticus 23:15-16 and Leviticus 23:21 refer to the counting of the Omer, which is the period between Passover and Shavuot (Pentecost). Here's a breakdown of the context and timing according to the Hebrew calendar:
Leviticus 23:15-16:
This passage instructs the Israelites to count seven full weeks (49 days) starting from the day after the Sabbath following Passover. This "day after the Sabbath" is interpreted by many Jewish traditions as the day after the first day of Passover, which is considered a Sabbath (a day of rest and holy convocation), regardless of the actual day of the week it falls on.
The fiftieth day, the day after the seventh Sabbath, is Shavuot (Pentecost).
Leviticus 23:21:
This verse declares Shavuot as a holy convocation, a special day of rest and worship.
Hebrew Days and Sabbath
Saturday (Shabbat): In Hebrew, Saturday is "Shabbat," the seventh day of the week, which is the traditional Sabbath day of rest.
Sunday (Yom Rishon): In Hebrew, Sunday is "Yom Rishon," meaning the first day of the week.
Interpretation of "the day after the Sabbath"
Traditional Jewish Interpretation: Many Jewish traditions understand "the day after the Sabbath" in Leviticus 23:15 as the day after the first day of Passover (a high Sabbath), rather than the regular weekly Sabbath (Saturday). This means the counting begins on the second day of Passover, which can fall on different days of the week depending on the year.
Literal Interpretation: Some groups, like the ancient Sadducees and some modern Karaite Jews, interpret this as the day after the regular weekly Sabbath (Saturday) during Passover week, meaning the counting would always begin on a Sunday.
Saturday (Shabbat) in Hebrew is the seventh day of the week, the traditional Sabbath day of rest.
Sunday (Yom Rishon) in Hebrew is the first day of the week, often referred to in these texts as "the day after the Sabbath."
Given these interpretations, whether the day referred to in Leviticus 23:15-16 is a Saturday or Sunday depends on the specific Jewish tradition followed. However, in most mainstream Jewish traditions, the counting of the Omer starts on the second day of Passover, regardless of the actual day of the week it falls on.
Counting of the Omer - The 7 Sabbaths until Pentecost
Omer or "counting of the Omer" is the biblical term for the sheaves (grain stalks; wave offering) at the first barley harvest in spring. In addition, the seven-week period between Passover and Pentecost (Shavuot), during which this sacrifice was offered, is also called omer (Lev 23:15-16). The...
bible-menorah.jimdofree.com
ScottA
Well-Known Member
You're reading the signs all wrong.
Look not to other gods for your info, but rather to the One true God who set the sun in the heavens--who rules the day...and the moon who rules the darkness.
Last edited:
Rockerduck
Well-Known Member
Like I said. Jesus rose on Sunday and 50 days later, on Sunday, Pentecost. Pentecost has always been on a Sunday.The verses in Leviticus 23:15-16 and Leviticus 23:21 refer to the counting of the Omer, which is the period between Passover and Shavuot (Pentecost). Here's a breakdown of the context and timing according to the Hebrew calendar:
Leviticus 23:15-16:
This passage instructs the Israelites to count seven full weeks (49 days) starting from the day after the Sabbath following Passover. This "day after the Sabbath" is interpreted by many Jewish traditions as the day after the first day of Passover, which is considered a Sabbath (a day of rest and holy convocation), regardless of the actual day of the week it falls on.
The fiftieth day, the day after the seventh Sabbath, is Shavuot (Pentecost).
Leviticus 23:21:
This verse declares Shavuot as a holy convocation, a special day of rest and worship.
Hebrew Days and Sabbath
Saturday (Shabbat): In Hebrew, Saturday is "Shabbat," the seventh day of the week, which is the traditional Sabbath day of rest.
Sunday (Yom Rishon): In Hebrew, Sunday is "Yom Rishon," meaning the first day of the week.
Interpretation of "the day after the Sabbath"
Traditional Jewish Interpretation: Many Jewish traditions understand "the day after the Sabbath" in Leviticus 23:15 as the day after the first day of Passover (a high Sabbath), rather than the regular weekly Sabbath (Saturday). This means the counting begins on the second day of Passover, which can fall on different days of the week depending on the year.
Literal Interpretation: Some groups, like the ancient Sadducees and some modern Karaite Jews, interpret this as the day after the regular weekly Sabbath (Saturday) during Passover week, meaning the counting would always begin on a Sunday.
Saturday (Shabbat) in Hebrew is the seventh day of the week, the traditional Sabbath day of rest.
Sunday (Yom Rishon) in Hebrew is the first day of the week, often referred to in these texts as "the day after the Sabbath."
Given these interpretations, whether the day referred to in Leviticus 23:15-16 is a Saturday or Sunday depends on the specific Jewish tradition followed. However, in most mainstream Jewish traditions, the counting of the Omer starts on the second day of Passover, regardless of the actual day of the week it falls on.
Counting of the Omer - The 7 Sabbaths until Pentecost
Omer or "counting of the Omer" is the biblical term for the sheaves (grain stalks; wave offering) at the first barley harvest in spring. In addition, the seven-week period between Passover and Pentecost (Shavuot), during which this sacrifice was offered, is also called omer (Lev 23:15-16). The...
Are you tant Koek's rooster, because then we have reason to believe any of what you say here.
1. https://www.christianityboard.com/threads/the-wave-sheaf.31831/?fbclid=IwAR3wV6ooIyfQv3JRXtfE2QPkvelY8mS9aab2cFTc9uM_KpKDb_ZNle_8wZ0#post-701121#7
“Fifteenth day of the First Month”
“the Selfsame BONE Day” Ex12:8-18,41,42,51;13:3-14 Lv23:6-8, 21,22; 10c,11a,14 Nb33:3-8 Dt6:20-25 Acts2:25-35 Mk15:42,46 Mt27:59 Jn19:38,40,42 1Cor15:4
WRONG IN RED – CORRECT IN BLUE
Hebrew: 11A And he shall lay the sheaf
[וְהֵנִ֧יף*wəhênîp̄] [אֶת־ ’eṯ-] [הָעֹ֛מֶר hā‘ōmer]
Greek: 11A And he shall lay the sheaf open
11A Καὶ ἀνοίσει τὸ δράγμα
Hebrew: to be accepted/stored/rested for you before the LORD
[לִֽרְצֹנְכֶ֑ם lir·ṣō·nə·ḵem] [לִפְנֵ֥י lip̄nê][יְהוָ֖הYahweh]
Greek: lay down/prostrate the sheaf before the LORD in store for you.
καὶ ἀνοίσει τὸ δράγμα ἔναντι Κυρίου δεκτόν ὑμίν.
___________________________________________________________________________________________
“Sixteenth day of the First Month”
“first” “day counted” to the “fiftieth day” Ex14:13-15:21 Lv23:6 2Chr29:17
Hebrew: 11B After the sabbath Noun » Verb rested/accepted/stored
הַשַּׁבָּ֔ת haš·šab·bāṯ See 4. transliterate ha shah-vah-th
the priest shall count for you the first day (of fifty days to Pentecost)
[מִֽמָּחֳרַת֙ mim·mā·ḥo·raṯ] [יְנִיפֶ֖נּוּ yə·nî·p̄en·nū] [הַכֹּהֵֽן׃ hak·kō·hên.]
Greek: In the morning the priest shall reveal bring it out prostrate again
11B Τῇ ἐπαύριον τῆς πρώτης (Lv.23:15,16 Gn.3:16) ἀνοίσει αυτὸ ὁ ìερεύς
Hebrew: 12 and you shall offer on That Day when you wave the sheaf
[וַעֲשִׂיתֶ֕ם wa·‘ă·śî·ṯem] [בְּי֥וֹם bə·yō·wm] [הֲנִֽיפְכֶ֖ם hă·nî·p̄ə·ḵem] [אֶת־ ’eṯ-] [הָעֹ֑מֶר hā·‘ō·mer]
[כֶּ֣בֶשׂ ke·ḇeś] [תָּמִ֧ים tā·mîm] [בֶּן־ ben-] [שְׁנָת֛וֹ šə·nā·ṯōw]
for a burnt offering to the LORD.
[לְעֹלָ֖ה lə·‘ō·lāh] [לַיהוָֽה׃ Yah·weh.]
Greek: 12 And you shall make offering on That Day that you WAVE THE SHEAF ON
12 Καὶ ποιήσετε ἐν τῇ ἡμέρᾳ ῇ ἄν φέρητε τὸ δράγμα
13 and the grain offering [shall be] thereof two tenth deals
[וּמִנְחָתוֹ֩ ū·min·ḥā·ṯōw] [שְׁנֵ֨י šə·nê] [עֶשְׂרֹנִ֜ים ‘eś·rō·nîm]
13 with its sacrifice two tenths of fine flour
13 και την θυσίαν αυτού δύο δέκατα σεμιδάλεως
of fine flour mixed with oil an offering made by fire
being prepared in olive oil, a sacrifice to the Lord for a scent
[סֹ֣לֶת sō·leṯ] [בְּלוּלָ֥ה bə·lū·lāh] [בַשֶּׁ֛מֶן ḇaš·še·men] [אִשֶּׁ֥ה ’iš·šeh]
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Log into FacebookThe verses in Leviticus 23:15-16 and Leviticus 23:21 refer to the counting of the Omer, which is the period between Passover and Shavuot (Pentecost). Here's a breakdown of the context and timing according to the Hebrew calendar:
Leviticus 23:15-16:
This passage instructs the Israelites to count seven full weeks (49 days) starting from the day after the Sabbath following Passover. This "day after the Sabbath" is interpreted by many Jewish traditions as the day after the first day of Passover, which is considered a Sabbath (a day of rest and holy convocation), regardless of the actual day of the week it falls on.
The fiftieth day, the day after the seventh Sabbath, is Shavuot (Pentecost).
Leviticus 23:21:
This verse declares Shavuot as a holy convocation, a special day of rest and worship.
Hebrew Days and Sabbath
Saturday (Shabbat): In Hebrew, Saturday is "Shabbat," the seventh day of the week, which is the traditional Sabbath day of rest.
Sunday (Yom Rishon): In Hebrew, Sunday is "Yom Rishon," meaning the first day of the week.
Interpretation of "the day after the Sabbath"
Traditional Jewish Interpretation: Many Jewish traditions understand "the day after the Sabbath" in Leviticus 23:15 as the day after the first day of Passover (a high Sabbath), rather than the regular weekly Sabbath (Saturday). This means the counting begins on the second day of Passover, which can fall on different days of the week depending on the year.
Literal Interpretation: Some groups, like the ancient Sadducees and some modern Karaite Jews, interpret this as the day after the regular weekly Sabbath (Saturday) during Passover week, meaning the counting would always begin on a Sunday.
Saturday (Shabbat) in Hebrew is the seventh day of the week, the traditional Sabbath day of rest.
Sunday (Yom Rishon) in Hebrew is the first day of the week, often referred to in these texts as "the day after the Sabbath."
Given these interpretations, whether the day referred to in Leviticus 23:15-16 is a Saturday or Sunday depends on the specific Jewish tradition followed. However, in most mainstream Jewish traditions, the counting of the Omer starts on the second day of Passover, regardless of the actual day of the week it falls on.
Counting of the Omer - The 7 Sabbaths until Pentecost
Omer or "counting of the Omer" is the biblical term for the sheaves (grain stalks; wave offering) at the first barley harvest in spring. In addition, the seven-week period between Passover and Pentecost (Shavuot), during which this sacrifice was offered, is also called omer (Lev 23:15-16). The...
*Behn-ha-arba-yim (+ereb) Ex.12:6, 16:12, 29:39,41, 30:8 Lv.23:5 Nb.9:3,5,11, 28:4,8
Johann
Well-Known Member
Johann
Well-Known Member
Early Christian Writings
The Didache (Teaching of the Twelve Apostles) (c. 1st century)
One of the earliest non-canonical Christian documents, the Didache, mentions Sunday worship:
Didache 14:1: "But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure."
The "Lord's Day" in early Christian terminology referred to Sunday, the day Jesus rose from the dead.
Ignatius of Antioch (c. 35–108 CE)
Ignatius, a disciple of the Apostle John, wrote letters to various Christian communities, in which he clearly differentiates Christian practice from the Jewish Sabbath:
Epistle to the Magnesians 9:1: "If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord's Day, on which also our life has sprung up again by Him and by His death."
Ignatius explicitly connects the "Lord's Day" with the day of Jesus' resurrection.
Justin Martyr (c. 100–165 CE)
Justin Martyr, one of the earliest Christian apologists, wrote in defense of Christian beliefs and practices in the 2nd century. He provides a clear explanation of Sunday worship:
First Apology 67: "And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read... But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead."
Justin’s explanation directly ties Sunday worship to the Resurrection of Jesus.
3. Theological and Ecclesiastical Writings
Tertullian (c. 155–220 CE)
In his Apology, Tertullian defends Christian practices, including the observance of Sunday:
Apology 16: "We solemnize the day after Saturday in contradistinction to those who call this day their Sabbath... the resurrection of the Lord."
Tertullian reinforces that the celebration of Sunday was in honor of Jesus' resurrection.
Eusebius of Caesarea (c. 263–339 CE)
Eusebius, a church historian and bishop, also wrote extensively about Christian worship on Sunday:
Ecclesiastical History Book 1, Chapter 4: "From the very beginning, the power of Christ our Savior being made manifest, they preached to all men that he who had suffered death on the cross had risen from the dead... and that on this account we celebrate the day of the resurrection as the Lord's Day."
Eusebius clearly identifies the Lord’s Day (Sunday) as the celebration of the Resurrection.
4. The Council of Laodicea (c. 363–364 CE)
This council, one of the early church councils, addressed various aspects of Christian practice, including the day of worship:
Canon 29: "Christians shall not Judaize and be idle on Saturday, but shall work on that day; but the Lord’s Day they shall especially honor, and, as being Christians, shall, if possible, do no work on that day."
This canon underscores the transition from the Jewish Sabbath to the Christian observance of Sunday in connection with the Resurrection.
Conclusion
The early Christian practice of worshiping on Sunday, or the "Lord's Day," is directly linked to the Resurrection of Jesus. From the New Testament writings to early church fathers such as Ignatius, Justin Martyr, and Tertullian, the consistent testimony is that Sunday became a day of communal worship because it was the day Christ rose from the dead. This tradition continued in the early church and was later formalized by church councils, all of which happened long before 1800 CE.
J.
Logikos
Member
CE? Adopting the enemies vernacular isn't the greatest way to start a thread on a Christian web forum.
Who cares what day of the week someone holds church on. Are you a Jew who observes Sabbaths? Is that the point here, or what? (That's a real question. - Not being snarky.)
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