1001. Tisuću i jedan odgovor Muslimanima na Biblijska pitanja

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https://answering-islam.org/Cross/crucifixion-day.html

Kojeg je dana Krist razapet?

Proturječje koje često iznose skeptici, bilo muslimani ili drugi, usredotočeno je na dan kada je Krist razapet. Sinoptička evanđelja (tj. Matej, Marko i Luka) navode da je Krist razapet u petak, dan nakon Pashe. Ivan, s druge strane, čini se da implicira da je Krist bio razapet dan prije, u četvrtak. Odlučili smo citirati cijeli odgovor pokojnog dr. Gleason L. Archera iz njegove knjige, Encyclopedia of Bible Difficulties , budući da on majstorski pokazuje da između ovih izvještaja ne postoji stvarna kontradikcija.

Je li Krist razapet u četvrtak ili petak?

Jednoobrazan dojam koji prenose sinoptička evanđelja jest da se raspeće dogodilo u petak Velikog tjedna. Da nije bilo Ivana 19:14, poanta nikada ne bi došla na raspravu. Ali Ivan 19:14 kaže (prema NASB-u): "Bio je dan pripreme [ paraskeue ] za Pashu; bilo je oko šeste ure. I on [Pilat] reče Židovima: 'Evo kralja vašeg! '" NIV predlaže nešto lakši način rješavanja očigledne razlike: "Bio je dan pripreme za Pashalni tjedan, oko šestog sata." Ovaj potonji prijevod uzima u obzir dva vrlo važna pitanja upotrebe. Prvo, riječ paraskeueje već u prvom stoljeću nove ere postao tehnički izraz za "petak", budući da je svaki petak bio dan pripreme za subotu, to jest, Šabat. Na modernom grčkom riječ za "petak" je paraskeue .

Drugo, grčki izraz tou pascha (doslovno, "pashe") smatra se ekvivalentom pashalnog tjedna. Ovo se odnosi na sedmodnevni Blagdan beskvasnih kruhova (heb. massot ) koji je neposredno uslijedio nakon prvog klanja i jedenja pashalnog janjeta navečer četrnaestog dana mjeseca Abiba, što bi prema hebrejskom računanju značilo početak petnaesti dan, odmah nakon zalaska sunca. Tjedan masso-t , koji je dolazio odmah nakon same Pashe (tijekom kojega se masso-t zapravo jeo, zajedno s janjetinom, gorkim biljem, itd.) vrlo je prirodno postao poznat kao Tjedan Pashe (usp. Enciklopediju Britannica , 14izd., 12:1041), koji se proteže od petnaestog do uključivo dvadeset i prvog Abiba. (Arndt i Gingrich [ Grečko -engleski leksikon , str. 638-639] navode: "Ovo [tj. Pasha] je odmah slijedio Post beskvasnih kruhova … od 15. do 21. st . Popularna upotreba spajala je dva festivala i tretirao ih kao jedinstvo, kao što su bili u praktične svrhe.") Bilo je nepotrebno umetnuti poseban izraz za "tjedan" (kao što je sa-bua ) da bi se on tako shvatio. Stoga, ono što bi se doslovno moglo prevesti kao "priprema Pashe" mora u ovom kontekstu biti prevedeno kao "petak u tjednu pashe".

Ispada, dakle, da Ivan potvrđuje jednako jasno kao i sinoptičari da je Krist bio razapet u petak i da je Njegova žrtvena smrt predstavljala antitipsko ispunjenje same odredbe Pashe, koju je Bog ustanovio u danima Izlaska kao sredstvo učiniti Kalvariju vjerom dostupnom drevnom Božjem narodu čak i prije Kristova dolaska.

Imajte na umu da se u 1. Korinćanima 5:7 Isus spominje kao Pashalno Janje za vjernike: "Očistite stari kvasac da budete novo tijesto, kao što ste bili beskvasni. Za Krista, naše Janje je žrtvovano za nas ." Izjava EC Hoskynsa o Ivanu 19:14 vrlo je prikladna ovdje: "Bliži se čas dvostruke žrtve. Podne je. Pashalna janjad se priprema za žrtvu, a Janje Božje je također osuđeno na smrt" ( Četvrto evanđelje [London: Farber i Farber, 1940.], ad. loc.). Jednostavno treba istaknuti da janjci o kojima se ovdje govori nisu oni koji su zaklani i jedeni u privatnim kućama - obred koji je Isus već održao sa svojim učenicima noć prije ("Veliki četvrtak"Gospodina u ime cijelog naroda Izraela. (Za kućno svetkovanje navečer četrnaestog mjeseca Abiba, usp. Izl 12:6; za javnu žrtvu na žrtveniku, usp. Izl 12:16-17; Lev 23:4-8; 2 Ljet. .. 30:15-19; 35:11-16. Sve su one bile poznate kao pashalne žrtve, jer su se prinosile tijekom pashalnog tjedna.)

Stoga se ispostavlja da je došlo do jednostavnog nesporazuma izraza paraskeue tou pascha koji je izazvao takvu zbunjenost da je čak i Guthrie ( New Bible Commentary, str. 964) zaključio je izvornu pogrešku, za koju nije imao rješenje. Razna genijalna objašnjenja koja su ponudili drugi, da je Krist održao svoju osobnu Pashu jednu noć ranije, znajući da će biti razapet prije večeri četrnaestog; da su se Krist i njegov pokret držali drugačijeg kalendara, računajući da je četrnaesti dan raniji od kalendara službenog jeruzalemskog svećeništva; ili da je slijedio revidirani kalendar koji su promatrali Eseni u Kumranu - sve ove teorije su prilično nevjerojatne i potpuno nepotrebne. Ne postoji nikakva proturječnost između Ivana i sinoptičara u pogledu dana kada je Krist umro - bio je petak. (Archer, Encyclopedia of Bible Difficulties [Zondervan Publishing House, Grand Rapids, MI, 1982.], str. 375-376)

Također toplo preporučujemo sljedeći članak koji pruža dodatne pojedinosti koje podupiru Archerov zaključak: www.tektonics.org/lp/passovertime.html .

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Which Day Was Christ Crucified?

A contradiction often raised by skeptics, whether Muslims or others, centers on the day Christ was crucified. The Synoptic Gospels (i.e., Matthew, Mark and Luke) state that Christ was crucified on Friday, the day after Passover Eve. John, on the other hand, seems to imply that Christ was crucified the day before, on Thursday. We have decided to quote the late Dr. Gleason L. Archer’s entire response from his book, Encyclopedia of Bible Difficulties, since he does a masterful job of showing that no real contradiction exists between these accounts.

Was Christ crucified on Thursday or Friday?

The uniform impression conveyed by the synoptic Gospels is that the Crucifixion took place on Friday of Holy Week. If it were not for John 19:14, the point would never have come up for debate. But John 19:14 says (according to NASB): "Now it was the day of preparation [paraskeue] for the Passover; it was about the sixth hour. And he [Pilate] said to the Jews, ‘Behold, your king!’" The NIV suggests a somewhat less difficult handling of the apparent discrepancy: "It was the day of Preparation of Passover Week, about the sixth hour." This latter translation takes note of two very important matters of usage. First, the word paraskeue had already by the first century A.D., become a technical term for "Friday," since every Friday was the day of preparation for Saturday, that is, the Sabbath. In Modern Greek the word for "Friday" is paraskeue.

Second, the Greek term tou pascha (lit., "of the Passover") is taken to be equivalent to the Passover Week. This refers to the seven-day Feast of Unleavened Bread (Heb. massot) that immediately followed the initial slaughtering and eating of the Passover lamb on the evening of the fourteenth day of the month Abib, which by Hebrew reckoning would mean the commencement of the fifteenth day, right after sunset. The week of masso-t, coming right after on the heels of Passover itself (during which masso-t were actually eaten, along with the lamb, bitter herbs, etc.) very naturally came to be known as Passover Week (cf. Encyclopedia Britannica, 14th ed., 12:1041), extending from the fifteenth to the twenty-first of Abib, inclusively. (Arndt and Gingrich [Greek-English Lexicon, pp. 638-639] state: "This [i.e., Passover] was followed immediately by the Fast of Unleavened Bread … on the 15th to the 21st. Popular usage merged the two festivals and treated them as a unity, as they were for practical purposes.") It was unnecessary to insert a specific term for "week" (such as sa-bua) for it to be understood as such. Therefore, that which might be translated literally as "the preparation of the Passover" must in this context be rendered "Friday of Passover Week."

It turns out, therefore, that John affirms just as clearly as the Synoptics that Christ was crucified on Friday and that His sacrificial death represented an antitypical fulfillment of the Passover ordinance itself, which was instituted by God in the days of the Exodus as a means of making Calvary available by faith to the ancient people of God even before the coming of Christ.

Note that in 1 Corinthians 5:7 Jesus is referred to as the Passover Lamb for believers: "Purge out the old leaven, so that you may be a new lump, just as you were unleavened. For Christ, our Lamb was sacrificed for us." The statement of E. C. Hoskyns on John 19:14 is very appropriate here: "The hour of the double sacrifice is drawing near. It is midday. The Passover lambs are being prepared for sacrifice, and the Lamb of God is likewise sentenced to death" (The Fourth Gospel [London: Farber and Farber, 1940], ad. loc.). It simply needs to be pointed out that the lambs referred to here are not those that were slaughtered and eaten in private homes-a rite Jesus had already observed with His disciples the night before ("Maundy Thursday")- but the lambs to be offered on the altar of the Lord on behalf of the whole nation of Israel. (For the household observance on the evening of the fourteenth of Abib, cf. Exod. 12:6; for the public sacrifice on the altar, cf. Exod. 12:16-17; Lev. 23:4-8; 2 Chron. 30:15-19; 35:11-16. These were all known as Passover sacrifices, since they were presented during Passover week.)

Thus it turns out that there has been a simple misunderstanding of the phrase paraskeue tou pascha that has occasioned such perplexity that even Guthrie (New Bible Commentary, p. 964) deduced an original error, for which he had no solution to offer. The various ingenious explanations offered by others, that Christ held His personal Passover a night early, knowing that He would be crucified before the evening of the fourteenth; that Christ and His movement held to a different calendar, reckoning the fourteenth to be a day earlier than the calendar of the official Jerusalem priesthood; or that He was following a revised calendar observed by the Essenes at Qumran-all these theories are quite improbable and altogether unnecessary. There is no contradiction whatever between John and the Synoptics as to the day on which Christ died — it was Friday. (Archer, Encyclopedia of Bible Difficulties [Zondervan Publishing House, Grand Rapids, MI, 1982], pp. 375-376)

We also highly recommend the following article which provides further details supporting Archer’s conclusion: www.tektonics.org/lp/passovertime.html.

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