Weekly Shabbawths during the Crucifixion month

Evidence is found in the ReNew Covenant writings, with the timing of The Anointed Ones death and resurrection, as to the dates of the Weekly Shabbawths during the crucifixion month. During His ministry, The Anointed One very clearly stated how long He would remain in the earth once He had died. This information is found explicitly in the book of MattithYahu [Matthew] 12:38-40 He tells the people that He shall be in the earth three days and three nights. Understanding this particular factor allows the follower of The Anointed One to see just which dates the Weekly Shabbawths fell that particular month. However, before the timing of events can be determined, further evidence that firmly sets His resurrection needs to be considered. That evidence is the fact that The Anointed One repeatedly says He shall rise on the third day not after the third day. The following passages can be read which show this to be true: MattithYahu [Matthew] 16:21, 17:23, 20:19; Markos [Mark] 9:31, 10:34; Loukanus [Luke] 9:22, 13:32, 18:33, 24:7, 24:46; Act s (of the Apostles) 1 0:40; and 1 Corinthians 15:4. This shows us that He had risen from the grave by the ending of the weekly Shabbawth, in order for the women to have arrived before dawn on the first Day of the week and found the grave to be empty already. He did not rise from the dead on the first Day of the week He was already gone by that time. This significant detail aligns all of His statements about rising from the dead. What this does is actually firmly set the timing of events, and allows the student of Scripture to see how the crucifixion week played out. Following is a chart showing the time frame of events.
14th 15th th 4 Day of week 5 Day of week [a.k.a.-Woden's-day] [a.k.a.-Thor's-day]
th

st

16th 6 Day of week [a.k.a.-Frigg's-day]

th

17th 7 Day of week [a.k.a.-Satern's-day]

th

18th 1 Day of week [a.k.a.-Sun's-day]

st

Died in the afternoon before the High Shabbawth began No part of this Day counts as it was over by the time The Anointed One was lain in the tomb

High Shabbawth / 1st Day of Unleavened Bread First Day of count for the time The Anointed One laid in the tomb.

Preparation for weekly Shabbawth

Weekly Shabbawth

Wave-sheaf Day

Women buy and prepare spices for burial / Second Day of count

Night starts each Day

Disciples and women rest according to Scripture / Third Day of count / The Anointed One is resurrected during some point in this period ARISEN
rd rd

Already risen / women come before dawn to find tomb empty / meet the triumphant Anointed One He was Already Gone from the tomb!!!

st

st

1 night

1 day 2 night

nd

nd

2 day 3 night

3 day

Pay careful attention to the timing of events. The Anointed Ones death on the cross occurred in the afternoon, so He was placed in the ground right before the evening arrived, meaning His actual time in the tomb began the count at night, then day (1), then night, then day (2), then night, then day (3). This fulfills His prophecy without any issues, and synchs the timing with the repeated words of The Anointed One about rising on the third Day. All this is brought forth to show the reader the correct method of aligning the events with the timing. It also easily disproves both LSM1 and LSM2, which attempt to teach that the 14 th and the 15th days of those respective methods are the weekly Sabbath. Clearly, there is simply no way to have had a weekly Sabbath take place on the 14th or 15th day of the month, and then have another weekly Sabbath three days later. It is an impossible scenario according to the Scriptures. In light of the above evidence from the timing of Yehoshuahs resurrection, how do Lunar Sabbatarians deal with this particular issue? The answers given unfortunately approach the text in a very non-literal manner, which can be dangerous to do when the Word is not speaking through prophetic symbolism. As it stands, the typical way around the above time period is to throw out the literal meaning of the sign of YoNah that The Anointed One gave to the people: being in the heart of the earth for three days and three nights. While to most individuals reading the text, the sign is read literally to mean three daylight periods and three nighttime periods, yet to many Lunar Sabbatarians, they propose this should not be read literally. Instead, the idea that a day=1 year is brought up, in which we see that the Hebrew Scriptures do make mention of in several scattered instances. Those instances refer to the fulfillment of time for certain judgments to be meted out, which also means that prophecies will be fulfilled at the fullness of those particular times. This is why it is typically spoken of in terms of prophetic time. The typical Lunar Shabbawth approach is to say that the three days mentioned are actually three years of ministry in which The Anointed One was engaged. In this regard, one must accept that The Anointed Ones words have nothing to do with the actual duration of His death, but only with the assumed length of His teaching. To be sure, the Day=1 year approach DOES work when the context is applicable. Unfortunately, the context in this account from The Anointed Ones own mouth does not require or even suggest such an approach. The statement of time is given in the context of YoNah [Jonah] being in the innards of the great fish. There is no possible way that the text from the book of YoNah could be interpreted to mean that he remained in the fishs belly for 3 years. Such a proposal would be entirely untenable. The context of the passage would simply not allow for that conclusion. Since the statement made by The Anointed One directly references YoNahs time in the fish, this should be the understood time frame for what The Anointed One speaks about. It would be unthinkable for an individual to make a reference to a known event and its particular details, and yet then use those very details in a way that in no manner resembles the context of the event. Is this how The Anointed One would operate? Of course, He says that He shall be in the heart of the earth for that time period, so there is something of a difference in placement, but no difference in time. If one desires to be entirely honest and fair with the situational context of The Anointed Ones words, there really is no other viable conclusion one can arrive at with that part of His statement. The timing must be literal Days.

Another problem with the Day=year approach for the timing issue pertaining to the words of The Anointed One comes with the fact that the above attempt at reconciliation through the Day=year method does not take into consideration the fact that The Anointed One clarifies more than just a day period; He also speaks of a nighttime period, marking three daylight and three nighttime periods. While the Lunar Sabbatarian does have precedent that a Day can, under specific context, be understood as a symbol for a year, they have absolutely no precedent wherein a nighttime period can be understood as a year. Nothing in Scripture ever suggests such a possibility. One must simply ignore the darkness periods of The Anointed Ones statement in order to even attempt to make it begin to fit a Day=year timing method. This factor is strong evidence that if details must be left out of The Anointed Ones words in order to make it be understood in a way that is obviously not as literal as it appears to be, then something is likely going wrong in exegeting the text. The final problem of interpreting His words about the sign comes when a Lunar Sabbatarian takes on the phrase heart of the earth. The typical Lunar Sabbatarian approach is to say that the phrase does not have anything to do with being in the ground, but rather, with being at a specific place on earth: Yerushalayim [Jerusalem]. The idea is that the heart of the earth = Yerushalayim. While this might be a pleasant idea to consider, there is, unfortunately, no precedent for thinking this to be the case. Scripture never states that Yerus halayim is the heart of the earth. This is adding a huge assumption to the phrase. To be fair, the ground is never ever called the heart of the earth either. However, precedent is indeed set for giving the earth a physical body feature, in that Scripture does speak of the nether parts of the earth. The term nether parts is also used for the human body to reference general organs that would be located beneath the organs placed higher in the torso, such as the womb and the bowels. In this respect, it thus becomes a valid idea to connect the earth to a heart, and in such a manner as to the grave. Additionally, the idea that the phrase heart of the earth must be a reference to Yerushalayim, is shown faulty also in that The Anointed One did not spend His entire ministry in Yerushalayim. He was a traveling teacher, and His travels often led Him into the Gawleel [Galilee], and even Shomerown [Samaria]. If He had only ministered in Yerushalayim, then perhaps this could be a viable argument in that respect, but since His ministry was widespread, the argument is seen to be lacking in this regard, as well. There is simply no way to validly promote the heart of the earth to be Yerushalayim. The heart of the earth can only rightly be considered as the ground the grave. This conclusion alone upholds the context of YoNah's statement, who speaks of going down to Sheol, and the bottoms of the mountains. Sheol is the spiritual mysterious place of the dead, and the bottoms of the mountains shows the physical depth in relation to the spiritual aspect. T h e A n o i n t e d O n e did indeed enter Sheol, and He was indeed within the ground.

The Scriptural evidence shows that the Shabbawths that month were on the 3rd, 10th, 17th, and 24th .