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Introducing the issue of the three days and three nights of Jesus entombment. Discussing the problems with the traditional view and the goals to be attained by this writing.
Dealing with the literalness of the sign, the circumstances in which it was given, and to whom it was spoken.
The meal that Jesus and his disciples took on the night of his betrayal and arrest was the traditional Passover Seder, observed on the 14th day of the first Jewish month, Nisan. Also that John reports the same meal on the same night, but in a different manner.
Stating the fact that during the week of Passover, there were two Sabbaths. This is a key element to a proper understanding of the chronology of events.
The first day of the week must be understood from a Jewish background, and not Roman.
A time-frame based upon the evidence given, and taking into account the full three days and nights of Jesus entombment.
The concept of two Sabbaths is likely a foreign idea to most. However, it is there, and was understood by the first century reader. To see this idea, we must go to Leviticus, chapter 23.
Leviticus 23:3 gives us a description of the weekly Sabbath,
Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work; it is the sabbath of the Lord in all your dwellings.
Notice the phrases, 'an holy convocation' and 'ye shall do no work'. These phrases are also used to describe these seven annual convocations. These seven days were Sabbaths, regardless of the day of the week.
This is another witness that these are considered Sabbaths. According to Lev. 23:11, the priest "shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the Sabbath the priest shall wave it." This sheaf was the firstfruits of the barley harvest. The priest was to wave it before the Lord, on the day after the Sabbath. The question is, which Sabbath? In the second Temple period, there was a disagreement between the Sadducess and the Pharisees, as to which Sabbath this is referring to. The Sadducess believed that it was a reference to the weekly Sabbath. However, the Pharisees taught that it was not the weekly Sabbath, but the first day of the Feast of Unleavened Bread, the 15th of Nisan. Edersheim also states with certainty,
the testimony of Josephus, Philo, and Jewish tradition, leaves no room to doubt that in this instance we are to understand by the 'Sabbath' the 15th of Nisan, on whatever day of the week it might fall.1
As far as the dispute between the Sadducees and Pharisees, as to which Sabbath is correct, is not of importance here. What is of significance is the fact of the dispute itself! They were arguing over which Sabbath was correct. Which one of the two! Two Sabbaths!! There is the regular weekly Sabbath and then there is the annual Sabbath of the 15th of Nisan, whatever day of the week it may be. This will play a significant role in the passion chronology.
