an extra "Sunday worship"

I have something that I thought might be fun to share:
For Bible interpreters one of the things they like to do is to go to the original language and expound how a word choice may or may not have been the best. This allows people to see first that the Bible was not written in English and there is a whole field of study that most people never embark on. It also allows for some honest discussion when you see a translation uses it’s bias to create something that is not there. Here is a case in point.
I have listed here what is called an “Expanded KJV translation with Strong’s notes” essentially it has the English passage of scripture and every word from the Greek is numbered so you can look it up and see what the original word is. IT isn’t perfect, but makes a lot of ugly work very easy.

Mat 28:1 In the end(G3796) of the sabbath,G4521 as it began to dawnG2020 towardG1519 the firstG3391 day of the week,G4521 cameG2064 MaryG3137 MagdaleneG3094 andG2532 theG3588 otherG243 MaryG3137 to seeG2334 theG3588 sepulchre.G5028

The first thing you may note is that the translator (if he is honest) will admit there is one word which is not in the original. It was added. This is not fatal, but sometimes helpful for the sake of honesty. I sincerely believe most translators have no axe to grind. They are trying to share sincerely what they have. That word is day.

The second thing you will notice is that the word for Sabbath in the Greek Strong’s dictionary is numbered G4521

The definition is as follows.

G4521
σάββατον
sabbaton
sab'-bat-on
Of Hebrew origin [H7676]; the Sabbath (that is, Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension a se'nnight, that is, the interval between two Sabbaths; likewise the plural in all the above applications: - sabbath (day), week.

Please note, this is Dr. James Strong’s work, not mine.

Now in the same sentence this word “Sabbath” has been translated “day (not in the original) of the week.”

I think any honest person should suggest that the English translation knew what the right word to use was, and yet actually chose against it. Why?

The answer is easy. The translator could not permit himself to write what the sentence would really say which is:

Mat 28:1 οψεG3796 ADV δεG1161 CONJ σαββατωνG4521 N-GPN τηG3588 T-DSF επιφωσκουσηG2020 V-PAP-DSF ειςG1519 PREP μιανG1520 A-ASF σαββατωνG4521 N-GPN ηλθενG2064 V-2AAI-3S μαριαG3137 N-NSF ηG3588 T-NSF μαγδαληνηG3094 N-NSF καιG2532 CONJ ηG3588 T-NSF αλληG243 A-NSF μαριαG3137 N-NSF θεωρησαιG2334 V-AAN τονG3588 T-ASM ταφονG5028 N-ASM

Translation:
“In the end(G3796) of the sabbath,G4521 as it began to dawnG2020 towardG1519 the firstG3391 sabbath,G4521 cameG2064 …”

Perhaps such a translation can be justified, because who ever heard of the end of a Sabbath and then the start of another Sabbath? The answer is anyone who reads their Bible.

The Bible tells us that the Passover meal happens on the evening of the 14th of Nisan. Evening (in Hebrew and Biblical custom) is the start of a new day. Kinda weird to westerners, but you have to understand that the Bible could care less what your local tradition is. Their position stands. The evening of the Passover meal was not a Sabbath (Day of rest in the Bible). The next day was not a Sabbath (day of rest), but the next day was the start of a holiday called Unleaven Bread (Hag Ha Matzah). This day is a Sabbath. It is a Biblically commanded day of rest regardless where it falls on the weekly calendar.

Lev 23:5 In the fourteenth day of the first month at even is the LORD'S passover.
Lev 23:6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.
Lev 23:7 In the first day ye shall have an holy convocation: ye shall do no servile work therein.

This day is the Sabbath. So, when Joseph and Nicodemus are trying to get Jesus off the cross before the Sabbath, it was not the weekly Sabbath, but this 1st day of Unleaven bread. Then Jesus was in the ground that night (before Sabbath) and for the full day of Unleaven Bread, and then as the weekly Sabbath was coming up (likely not at night, but as the sun was rising the next day) the women went to the tomb to anoint the body. This would have been a weekly Sabbath. So, one Sabbath ends as the next Sabbath begins.

Whoa! I can hear someone say, isn’t anointing a body work? Yes. It is, but it is work that was permitted. There is an understanding even today among Jews that in the case of death there are things that have to be done. They ran out of time before the Sabbath, (or perhaps in the shock and mourning they didn’t think about it, or perhaps they thought Jesus would come off the cross. Who knows what they were thinking? But, to anoint a body was completely within their rights to do this on the Sabbath.

This immediately calls into question whether Christian believers established Sunday as their day of worship. This is a very good question. It is also beyond the scope of my study today.

However, another place where this “first day of the week” concept comes up is is 1 Cor 16:1-2, which reads:

1Co 16:1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
1Co 16:2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

Immediately when you see this verse you should see that the word “day” is also added. Let’s put the Strong’s numbering in:

1Co 16:1 NowG1161 concerningG4012 theG3588 collectionG3048 forG1519 theG3588 saints,G40 asG5618 I have given orderG1299 to theG3588 churchesG1577 of Galatia,G1053 evenG2532 soG3779 doG4160 ye.G5210
1Co 16:2 Upon the firstG2596 G3391 day of the weekG4521 let every oneG1538 of youG5216 layG5087 byG3844 himG1438 in store,G2343 asG3748 G302 God hath prosperedG2137 him, thatG2443 there beG1096 noG3361 gatheringsG3048 when(G3752) I come.G2064

Is anyone surprised to see the First day of the week is again the “first Sabbath”? so, again the English fails us. What it should read is the first Sabbath. This is difficult for two reasons. First, it is one of the loan verses we hold onto for meeting on Sunday, and second it says the early church knew about Sabbath and even knew what the first Sabbath after Passover was. This changes perspective on the whole 1st century church.

Interestingly enough, Paul is not telling people to meet on this day. In fact, Christians in Acts met regularly on every day. There is no reason to believe they honoured Jesus’ resurrection by meeting on Sunday (esp. when we find he rose on the First Sabbath after Passover). But, Paul may have tied in this offering from the outside churches (gifts to the Jerusalem believers) to the annual memory of Jesus’ return to life.

Perhaps, in keeping with the ancient 1st century believers traditions we should put aside some of our own wealth to share with needy believers. I think an annual celebration of this would be well in order. It would certainly be more Biblically accurate then using this mistranslated verse to justify the Christian church needs to meet on Sunday. Just thought I would share. God’s grace to you and yours,
-Brother Bradley Avi

Va Yikra -and he called

Rabbi Jack sent another post so I thought I better share. Shabbot Tov, -Brother Bradley Avi

"Do Not Hold My Sins Against Them"


Parashat HaShavua VaYikra / And He Called

This Week's Reading List:
VaYikra / Leviticus 1:1-6:7
Yeshayahu / Isaiah 43:21-44:23
Ivrim / Hebrews 10:1-18
There are two very important points being made in this week’s Torah Parasha that I would like to share with you. The first one I found is in the following two passages of Scripture.
Vayikra {1:1} HaShem called to Moshe (Moses), and spoke to him out of the Ohel Moed (Tent of Meeting), saying, {1:2} "Speak to bnei Yisrael (the children of Israel), and tell them, 'When anyone of you offers a korban (draw near / offering) to HaShem, you shall offer your offering of the cattle, of the herd and of the flock. {1:3} If his offering is an Olah (Burnt) korban of the herd, he shall offer a male without blemish. He shall offer it at the door of the Ohel Moed, that he may be accepted before HaShem.
Vayikra {2:1} "'When anyone offers a korban of a meal-offering to HaShem, his korban shall be of fine flour and he shall pour oil on it, and put frankincense on it. {2:2} He shall bring it to Aharon's (Aaron’s) sons the cohenim (priests) ; and he shall take his handful of its fine flour, and of its oil, with all its frankincense; and the cohen (priest) shall burn the memorial of it on the altar, a korban made by fire, of a sweet savour to HaShem.
In both of these Scripture portions taken from Parasha Vayikra we see the word “When” used in relation to the offering of the korbanot (plural of korban). From this we can see that offerings to HaShem for sin or otherwise, such as thanksgiving offerings, were not optional. HaShem knows that none of us are immune from sin, it being a part of our fallen nature, and therefore the bringing of korbanot was not an “If” but a “When” .
Kohelet (Ecclesiastes) {7:20} Indeed, there is not a righteous man on earth who continually does good and who never sins.
Shaliach Shaul (The Emissary Paul) reiterated this statement in the Brit Chadasha when he said.
Romim (Romans) {3:23} for all have sinned and fall short of the glory of G-d,...
Today, because there is no longer a korban system or a Bet HaMikdash (Temple) for them to be offered in, many believers, especially those in the churches, think that the “sacrificial system” has been done away with. The fact is that it has not! Yeshua is now our once and for all korban. Seeing as He is now in Heaven and sitting at the right hand of the Father, if we sin, confess and call upon His name, then He becomes the appropriate korban for the sin we committed.
The point is that confession and repentance should be an important part of a Believer’s life. Just like the offering of the korbanot were not optional during Tabernacle and Temple periods, so too confession and repentance, with the incorporation of Yeshua HaMashiach as our once and for all korban, is not optional today. Believers must live a life of confession and repentance. “When” we sin, because we will all do so, we must bring an acceptable korban to HaShem – that is Yeshua HaMashiach!
The second point is taken from this Scripture passage:
Vayikra {4:1} HaShem spoke to Moshe, saying, {4:2} Speak to bnei Yisrael, saying, If anyone shall chata (sin) unwittingly, in any of the things which HaShem has commanded not to be done, and shall do any one of them: {4:3} if the anointed cohen shall chata so as to bring guilt on the people, then let him offer for his sin, which he has sinned, a young bull without blemish to HaShem for a sin-offering.
Being in leadership brings with it great responsibility. Here we read that the sins of the Cohen brought guilt upon all the people. I take this to apply to all congregational leadership even unto this day. The leaders are the ones that represent the congregation to Yeshua. They are the ones responsible for what they teach and what they preach. Worse yet, the consequences of their sin is visited upon those that they lead – the flock they are responsible for! If a leader is fornicating, then there will be fornication among the congregants. If a leader is involved in pornography, then there will likely be people in the congregation hooked on the same sin. The relationship leaders have with their wife and family will reflect on the condition of the congregation. The way leaders treats the check-out person at the grocery store will reflect in the spiritual condition of the congregation; likewise, if leaders teach heresies, then the spiritual condition of the congregation will be affected. The sins of the leadership will be visited upon the congregation. Just like the sin of Cohen brought guilt on the people. I, therefore, encourage everyone in leadership to lives exemplary lives, if not for their own sake for the sake of those that they lead.
Since I am also not perfect, there is a prayer that I receipt in the event that I may sin in some way, either in something I may have done or said either intentionally or unintentionally. I do not want my sin to reflect upon the congregation. That prayer is: “Father, please do not hold my sins against those whom I lead.”
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Baruch HaShem
Rabbi Ya'acov Farber