Featured Is Sunday sacredness in the Bible?

Your arguments are biased as it is what you believe and NOT what the facts actually says. In the first place to say that J B Lightfoot mistranslated because he was Anglican, is utter rubbish!

The editon by Kirsopp Lake reads:

"If then they who walked in ancient customs Life with came to a new hope, no longer living for the Sabbath, but for the Lord’s Day, on which also our life sprang up through him and his death"

The editon by Bart D Ehrman reads:

"And so those who lived according to the old ways came to a new hope, no longer keeping the Sabbath but living acccording to the Lord's day, on which also our life arose through him and his death—which some deny."

The editon by William R Schoedel reads:

"lf, then, those who lived in old ways came to newness of hope, no longer keeping Sabbath, but living in accordance with the Lord's day, on which also our life arose through him and his death (which some deny)"

The editon by Michael W Holmes reads:

"If, then, those who had lived according to ancient practices came to the newness of hope, nο longer keeping the sabbath but living inaccordance with the Lord's day, οn which our life also arose through him and his death (which some deny)"

The editon by B J Kidd reads:

"If therefore those who lived in ancient observances attained unto newness of hope, no longer keeping the Sabbath, but living a life ruled by the Lord s day, whereon our life too had its rising through Him and His death"

The actual evidence of Ignatius is 100% against you, as ALL of these translations rightly render what the Greek says, and NOT your spin on the words! There are the other Church Fathers, as well as the Bible passages that I have given, that show, in the Early Church, 1st century, Christians moved the Day from Saturday to Sunday, which Is The Lord's Day as Jesus Christ ROSE on This Day!

 

False Translation x 1000 doesn't make it Truth.

0 x 1000 is ZERO only a BIG ZERO.

All mistranslated it.
Why?
Stupid notion that Ignatius told the new comers that they should not observe the Sabbath.
In the same sentence, Ignatius mentions Old Practices of Living.
Did the new comers of the church keep the Sabbath in the past?
So, Ignatius was saying that You guys kept the Sabbath in the past, but now you are in the new hope, therefore please ignore the Sabbath which was your old habit, ?

Ignatius was saying this :

Ephesians 4
22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

Which translation is correct can be discerned by the sentence itself.
Old practices that the new comers observed was not the Sabbath because many of them were the gentile Greeks. Ignatius was talking about the Old habits by the Old man before they were born again.

There are so many false teachers.
Thank you for letting me know many other false translators.

Eliyahu

 

16:2 κατὰ μίαν σαββάτου ἕκαστος ὑμῶν παρ᾽ ἑαυτῷ τιθέτω θησαυρίζων ὅ τι ἐὰν εὐοδῶται ἵνα μὴ ὅταν ἔλθω τότε λογεῖαι γίνωνται

Which word is "at home"?

1 Corinthians 16:2 ... all of these translators seem to have missed it, too:

• [ASV] Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come.
  
• [CSB] On the first day of the week, each of you is to set something aside and save in keeping with how he is prospering, so that no collections will need to be made when I come.
• 
  
• [ESV] On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come.
  
• [KJV] 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.
• [NASB] On the first day of every week, each of you is to put aside and save as he may prosper, so that no collections [need to] be made when I come.
• [NET] On the first day of the week, each of you should set aside some income and save it to the extent that God has blessed you, so that a collection will not have to be made when I come.
  
• [NIV] On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made.
  
• [NKJV] On the first [day] of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come.
• [NLT] On the first day of each week, you should each put aside a portion of the money you have earned. Don't wait until I get there and then try to collect it all at once.
• [RSV] On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that contributions need not be made when I come.
• [RVR] Cada primer día de la semana cada uno de vosotros ponga aparte algo, según haya prosperado, guardándolo, para que cuando yo llegue no se recojan entonces ofrendas. ("Every first day of the week each of you put something aside, as it has prospered, keeping it, so that when I arrive no offerings are collected then.")
  
• [VUL] per unam sabbati unusquisque vestrum apud se ponat recondens quod ei beneplacuerit ut non cum venero tunc collectae fiant ("Upon the first day of the week each one of you put apart with himself, laying up what it shall well please him: that when I come, the collections be not then")
  
• [WEB] 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 collections when I come.
  
• [YLT] on every first [day] of the week, let each one of you lay by him, treasuring up whatever he may have prospered, that when I may come then collections may not be made;

Only one translator (Darby 1867) seems to agree with you and see "at home" in the Greek.

• [DBY] On [the] first of [the] week let each of you put by at home, laying up [in] whatever [degree] he may have prospered, that there may be no collections when I come.

 

Never mind responding to post #43 ... I have your response already.

L8R.

 

indeed, and YOU should know!!!

 

Do you know Greek?

16:2 κατὰ μίαν σαββάτων ἕκαστος ὑμῶν παρ᾽ ἑαυτῷ τιθέτω θησαυρίζων ὅ τι ἂν εὐοδῶται ἵνα μὴ ὅταν ἔλθω τότε λογίαι γίνωνται


para Eautw means at each oneself's
This meant the each one's house. I cannot teach you the Greek here but you can consult with the Greek expert. It didn't mean that the money should be brought each Sunday!
On the Friday they had to hurry up to close the business, then prepare for the Sabbath, then
on the first day of the week, they calculate the earnings and put aside what is due to the Lord according to 2 Cor 9:7-8

Darby could insert home there and others like KJV can mention < you lay by him in store>

Laying by him in store, means bring it to the Church building?
Laying by himself means, each one save it by himself or herself!
It's never the evidence that Early church collected the money at the church building on Sundays!
Everyone need to save the money and put aside the money for the Lord, on Sunday.
Counting and calculation of money for the Lord was supposed to be done on Sundays.
That's the message from there.
Does it still prove the Sunday gathering?
It's up to you but such claim is founded on the straw

Eliyahu

 

do you? your explanations are WARPED!

 

[KJV] 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

• [WEB] 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 collections when I come.
  
• [YLT] on every first [day] of the week, let each one of you lay by him, treasuring up whatever he may have prospered, that when I may come then collections may not be made;

Every one lay by him in store, means < Bring the money to the church building> ?
Everyone lay BY HIM in store means keep the money by Himself.

This shows how much false interpretation the Sunday keepers are based on.

Eliyahu

 

It's not only me, but Darby clearly translated as I meant, Also, KJV, Webster, YLT translate almost the same as I meant. The verse 1 Cor 16:2 never proves that Early Church gathered on Sundays!

Please try again to prove the Early Church gathered on Sundays by 1 Cor 16:2.
Please try to say : on the first day of the week, bring the money to the Church building !
Then you will succeed in creating a new Bible.

Eliyahu

 

I know! Such a silly thing to pattern themselves after what is revealed as Christian tradition (2Th.3:6) in the holy scriptures, right? You tell 'em buddy!

 

Look it is clear that you reject anyone who shows that you are wrong in your mis-beliefs. People like you don't deserve any time given to them, as they are self-blinded to their LIES! This is my last post on this

 

Sabbath itself was the sign of the Old Covenant to israel....

 

Every Early Church father recorded down that the church gathered to meet on the day of the resurrection, Sunday, the Lords day!
In fact, several mentioned that by end of the first century, only the Jews kept the sabbath, as the Christians did not anymore!

 

Every Early Church Father?
Then why was Polycarp arrested on Sabbath afternoon after he preached in the morning?
Do you believe the Lord's Day in Rev 1:10 is Sunday?

Eliyahu

 

You are fully surrounded by the wrong translations.
You may believe 1 Cor 16:2 means the Collection of Donation brought to the Church on Sundays, which is untrue.
It's not only me but Darby, KJV, WEB, YLT disprove it.

Eliyahu

 

Act 20:7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight"

Dr A T Robertson, Word Pictures:

Upon the first day of the week (εν δε μια των σαββατων). The cardinal μια used here for the ordinal πρωτη (Mr 16:9) like the Hebrew ehadh as in Mark 16:2; Matt 28:1; Luke 24:1; John 20:1 and in harmony with the Koine idiom (Robertson, Grammar, p. 671). Either the singular (Mr 16:9) σαββατου or the plural σαββατον as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in 1Co 16:2 it is implied by the collections stored on that day. In Re 1:10 the Lord's day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though Joh 20:26 seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in Ro 14:5f.

John Gill

And upon the first day of the week,.... Or Lord's day, Re 1:10 and which Justin Martyr calls Sunday; on which day, he says {i}, all, both in city and country, met in one place for religious worship; and on this day, it appears from hence, and from other places, that the apostles and primitive churches did meet together for religious exercises; see Joh 20:19 and so they did at Troas at this time, as follows:

when the disciples came together to break bread; not to eat a common meal, or to make a feast, or grand entertainment for the apostle and his company, before they departed; but, as the Syriac version renders it, "to break the eucharist", by which the Lord's supper was called in the primitive times; or as the Arabic version, "to distribute the body of Christ", which is symbolically and emblematically held forth in the bread at the Lord's table. Now on the first day of the week, the disciples, or the members of the church at Troas, met together on this occasion, and the apostle, and those that were with him, assembled with them for the same purpose; the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions read, "when we were come together"; Paul and his company, together with the church at Troas; for it is plain from hence that there was a church in this place, not only by disciples being here, but by the administration of the Lord's supper to them; and so there was in after ages. Who was the first pastor or bishop of this church, is not certain; perhaps Carpus, of whom mention is made in 2Ti 4:13 though he is said to be bishop of other places;
[See comments on 2Ti 4:13]. In the "second" century, in the times of Ignatius, there were brethren at Troas, from whence he wrote his epistles to the churches at Smyrna, and Philadelphia, and who are saluted in them by the brethren at Troas {k}: in the third century, several martyrs suffered here, as Andreas, Paulus, Nicomachus, and Dionysia a virgin: in the "fifth" century, Pionius, bishop of Troas, was present at Constantinople at the condemnation of Eutyches, and afterwards he was in the council at Chalcedon; and even in the "eighth" century mention is made of Eustathius, bishop of Troas, in the Nicene council {l}.

Paul preached unto them; to the disciples that were gathered together, either before, or after, or at the time of breaking of bread; for this ordinance was not administered without some instructions about the nature, use, and design of it.

Ready to depart on the morrow; this seems to be mentioned as a reason for what follows,

continued his speech until midnight: since he was about to take his leave of them, and not knowing when he should see them again, or whether ever any more, he delivered a long discourse to them; which not only shows that he was full of matter, but that his affection for these saints, and his desire of doing them good, were very great, by imparting as much spiritual light and knowledge as he could unto them; and also his great zeal for the glory of God, and the interest of Christ, though he was to set forth on a journey the next morning.

Jamieson, Faussett and Brown

And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.
And upon the first day of the week, when the disciples came together - rather, 'when we had come together,' according to the much better supported reading [ heemoon (G2257) for toon (G3588) matheetoon],
To break bread. This, when compared with 1Co 16:2, and other similar allusions, plainly indicates that the Christian observance the first day of the week-afterward emphatically termed 'The Lord's Day'-was already a fixed practice of the churches.
Paul preached , [ dielegeto (G1256)] - or 'discoursed,' the tense implying continued action; 'kept discoursing "unto them, ready to depart on the morrow; and continued his speech until midnight."

Matthew Henry

We have here an account of what passed at Troas the last of the seven days that Paul staid there.
I. There was a solemn religious assembly of the Christians that were there, according to their constant custom, and the custom of all the churches. 1. The disciples came together, v. 7. Though they read, and meditated, and prayed, and sung psalms, apart, and thereby kept up their communion with God, yet that was not enough; they must come together to worship God in concert, and so keep up their communion with one another, by mutual countenance and assistance, and testify their spiritual communion with all good Christians. There ought to be stated times for the disciples of Christ to come together; though they cannot all come together in one place, yet as many as can. 2. They came together upon the first day of the week, which they called the Lord's day (Rev. i. 10), the Christian sabbath, celebrated to the honour of Christ and the Holy Spirit, in remembrance of the resurrection of Christ, and the pouring out of the Spirit, both on the first day of the week. This is here said to be the day when the disciples came together, that is, when it was their practice to come together in all the churches. Note, The first day of the week is to be religiously observed by all the disciples of Christ; and it is a sign between Christ and them, for by this it is known that they are his disciples; and it is to be observed in solemn assemblies, which are, as it were, the courts held in the name of our Lord Jesus, and to his honour, by his ministers, the stewards of his courts, to which all that hold from and under him owe suit and service, and at which they are to make their appearance, as tenants at their Lord's courts, and the first day of the week is appointed to be the court-day. 3. They were gathered together in an upper chamber (v. 8); they had no temple nor synagogue to meet in, no capacious stately chapel, but met in a private house, in a garret. As they were few, and did not need, so they were poor, and could not build, a large meeting-place; yet they came together, in that despicable inconvenient place. It will be no excuse for our absenting ourselves from religious assemblies that the place of them is not so decent nor so commodious as we would have it to be. 4. They came together to break bread, that is, to celebrate the ordinance of the Lord's supper, that one instituted sign of breaking the bread being put for all the rest. The bread which we break is the communion of the body of Christ, 1 Cor. x. 16. In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is commemorated, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the primitive times it was the custom of many churches to receive the Lord's supper every Lord's day, celebrating the memorial of Christ's death in the former, with that of his resurrection in the latter; and both in concert, in a solemn assembly, to testify their joint concurrence in the same faith and worship.

 

That is inaccurate.

You and Darby disprove it.
KJV, WEB, and YLT are neutral since they could be interpreted either way with no harm to the verse or context.
All of the other translations ... (which as a simple observation of fact: include all of the more modern translations based on new manuscripts and Textual Scholarship) ... disagree with the "at home" interpretation.

So you and Darby disprove it.
The other translations are ambiguous at best.

If the issue was that clear, there would be no serious debate. Who really argues against the Deity of Christ from biblical scholarship? That is an example of something that scripture is "clear" about. "God commands all men to worship on Saturday according to the Mosaic Law." is not something clearly taught in the NT. There is too much evidence for the complete opposite.

 

Yes

 

Why did Polycarp teach on the Sabbath?
Is Lord's Day in Rev 1:10 Sunday?
Did Jesus ever say He is the Adonai of the Sunday?

Eliyahu

 

Do you know Greek sentences omit the noun for the articles or for the pronouns at times?

I will show you one example

Luke 2:49

2:49 καὶ εἶπεν πρὸς αὐτούς Τί ὅτι ἐζητεῖτέ με οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με

KJV
And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?

This is correct.

The following is incorrect:
NIV

“Why were you searching for me?” he asked. “Didn’t you know I had to be in my Father’s house?”[fn]

Why?
Because Τοισ is plural and normally people have only one house. So it meant Works or businesses. Business can be many kinds of work.

Now in 1 Cor 16:2
16:2 κατὰ μίαν σαββάτων ἕκαστος ὑμῶν παρ᾽ ἑαυτῷ τιθέτω θησαυρίζων ὅ τι ἂν εὐοδῶται ἵνα μὴ ὅταν ἔλθω τότε λογίαι γίνωνται

εαυτου means

1. himself, herself, itself, themselves
   So, Paul was asking the Corinthians to lay up the donation by himself or herself because θησαυρίζω means :

• 1. to gather and lay up, to heap up, store up
     to accumulate richesto keep in store, store up, reserve
     
     Have you found any indication that the Corinthians had to gather on Sundays from this sentence?
     
     < Store your money by yourself on Sunday.>
     Does this mean that you have to come to the Church building on Sundays?
     
     Your imagination may have created another Bible.
     Just simply imagine from this verse what Paul meant.
     
     Save Money at your home on Sunday!
     
     so that there should be no need for special gathering when I come.
     
     This is the meaning!
     
     You will never find the Sunday Gathering regularly set up, in the Bible.
     
     Eliyahu