Is the Background of God's Word Greek or Jewish?

In Colossians 4:7-17, Luke is not listed as of the circumcision. Therefore, Paul states that Luke is a gentile. Also, Dr. Luke traveled with the Apostle Paul to only gentile areas in Acts .
 
Just a little trivia.... provided by my good friend.

What do we know about Luke?

Luke is actually one of the most interesting and unique people in the New Testament because he’s the only Gentile author of Scripture and gives us the most detailed historical account of Jesus and the early church.

Here’s what we can know with reasonable confidence from Scripture and early church history.

Who was Luke?

fact~ A Gentile ... not Jewish

This is important. Paul lists his Jewish coworkers first, then separately names Luke, implying Luke was not Jewish.

"and also Jesus who is called Justus; these are the only fellow workers for the kingdom of God who are from the circumcision, and they have proved to be an encouragement to me.

Col 4:11 “These are the only men of the circumcision among my fellow workers…” (then later) “Luke the beloved physician…” then later in Col 4:14 Luke, the beloved physician, sends you his greetings, and also Demas
So Luke was almost certainly Greek/Gentile.

That makes him the only Gentile gospel writer, proof that God intentionally included Gentiles in both salvation and Scripture writing

Now we also know Luke was A physician (doctor)

As we know from Col 4:14 “Luke, the beloved physician…” And what should not be missed is that his medical training shows up in his writing with more precise descriptions of illnesses, technical medical terms , and
careful observation

Such as in Luke 22:44 describes Jesus’ sweat like drops of blood — a medically aware detail.

He writes like a careful scientist + historian.

Now he also was the Author of Luke and Acts

Luke wrote both "The Gospel of Luke" and "The Book of Acts" and Together they form one continuous 2-volume work (about 27% of the NT — more than Paul wrote by word count).

Both of these books are addressed to: “Theophilus”

Luke says he “carefully investigated everything from the beginning”

Luke 1:3 it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus;

How? He interviewed eyewitnesses, researched events ,and organized history chronologically... showing
He writes like a historian, not just a preacher.

As a Companion of Paul's Luke traveled with Paul on missionary journeys. And we see in Acts, the narrative suddenly changes from “they” to “we”:

Act's 16:10 When he had seen the vision, immediately we sought to go into Macedonia, concluding that God had called us to preach the gospel to them. These “we passages” show Luke was physically there.

And he traveled through shipwrecks, endured prison journeys, andstayed loyal when others left.

At the very end of Paul’s life we are told in 2 Tim 4:11 Only Luke is with me. Pick up Mark and bring him with you, for he is useful to me for service.

That is beautiful loyalty. When everyone else deserted Paul, Luke stayed.

What else is important to know about Luke?
Luke emphasizes things others don’t.

He focuses more on women, the poor , Gentiles , outcasts , mercy and compassion.

Only Luke records The Good Samaritan , The Prodigal Son , Zacchaeus , The Shepherds at Jesus’ birth, and Emmaus road

And His Gospel highlights, “Jesus is Savior for everyone” Which makes sense for a Gentile writer.

So what we have learned and we know is Luke was likely: Greek Gentile , highly educated , physician , historian
missionary companion of Paul , faithful friend , careful researcher , and compassionate observer

And God used him to write the most detailed historical account of Jesus’ life and the early church.

This is a reminder that God uses ordinary gifts faithfully offered.
Not everyone is Peter. Some are Luke and God still uses them mightily.
 
koverbd said:
You are so ignorant of Jewish law, Jewish culture, Jewish history and Jewish traditions. You peddle your easy believism doctrine coupled with a "get out of Hell free" card makes you look some what foolish. You are wrong on all accounts in your previous post.
Judaism has made a great deal out of the Sabbath. Before A.D. 70, the Temple was the most important element in Judaism,
but once the Temple was destroyed, the Sabbath took priority. The major concept of the Sabbath in Judaism is that of
menuchah in Judaism includes the rest of the body, the mind, and the spirit. On this day, work is banished and replaced
by menuchah: rest.
In Judaism, the Sabbath has three age-long functions. First, it enables one to devote himself fully, one day of the week, to
the task of becoming "a kingdom of priests and a holy nation" and, in that way, beautifying one's life. Second it prevents
one from becoming enslaved to secular activities, showing freedom from enslavement to Egypt. And third, it proves one's
trust in God: that He will provide even without the material gain of working on the Sabbath.
Messianic Jewish believers have historically honored and observed the Sabbath as a day of rest and worship.
For Messianic believers, the Sabbath is foundational for understanding all of God's appointed times and festivals.
On Friday night there is often a Sabbath meal, challah, Sabbath prayers and blessings, all common to the Jewish
experience. On Saturday, there are Torah services, reading from the Tanakh and the New Covenant, a sermon and
times of fellowship. For Messianic believers these celebrations and observances are made even more meaningful
by the work of Yeshua, in light of the rest He provides through His life and sacrifice.
Central to showing Yeshua's Torah-observant life is an understanding of his observance of the Sabbath (see Exod. 20:8;
23:12-13; Lev. 23:3). Sabbath observance was considered a prime duty and crucial mitzvah in the Second Temple era.
Whatever particular wing of Judaism a person may have adhered to in this period, all Jewry looked upon the keeping
of the Sabbath as extremely important.
In Exodus 20:11 is that only now is the Hebrew word Shabbat applied to the seventh day of Genesis 2:2-3. Again, this
does not mean that the Sabbath of the seventh day of Genesis 2 had already been set aside for humanity. The word
wherefore in Hebrew is al kein, which means that the present command was based on a previous event. The previous
event was the fact that God rested on the seventh day, but it does not mean the command itself was previously in
force at the time of the event. The construction causally connects the event of the past with a situation or command
in the present.
In conclusion, the evidence shows that Yeshua fervently contended for the Sabbath to be observed correctly.In his
teaching and practice of the Sabbath, he strove for an understanding of the correct priorities. He observed the
Sabbath with the same desire to fulfill this mitzvah as any religious leader of his time. In short Yeshua's attitude
toward keeping the Sabbath reflects his attitude toward the Torah---one of respect and reverence with a passion
to fulfill it. This is entirely consistent with what he taught in Matthew 5:17-18.

Shabbat Shalom
Click to expand...
Jesus openly worked on the Sabbath—healing, commanding others to act, and defending it by appealing not to rabbinic tradition but to divine prerogative, saying, “My Father is working until now, and I am working” (John 5:17), a statement that grounds Sabbath authority in His own Lordship, not in Second-Temple halakhah (cf. Matt 12:8).

The resurrection then marks a decisive redemptive shift from Saturday to Sunday (Greek: Κυριακῇ) after which John worships “on the Lord’s Day” (ἐν τῇ Κυριακῇ ἡμέρᾳ, Rev 1:10)—a term never used for the Jewish Sabbath but denoting a day belonging uniquely to the risen Lord, already recognized by the Apostolic Church (cf. Acts 20:7; 1 Cor 16:2).

Scripture further dismantles Sabbatarian absolutism by affirming Christian liberty: “One person esteems one day as better than another, while another esteems all days alike… the one who observes the day, observes it in honor of the Lord” (Rom 14:5–6; cf. Col 2:16–17). The Sabbath, like the Temple, was a shadow; Christ is the substance. To insist that Torah-defined Sabbath observance remains binding as a covenantal marker after the Cross is not reverence for Christ’s teaching but a Judaizing regression that ignores His authority, the apostolic practice, and the explicit testimony of Scripture that the Lord honors all days dedicated to Him, because Christ Himself is the true rest (Matt 11:28; Heb 4:9–10).
 
synergy said:
Jesus openly worked on the Sabbath—healing, commanding others to act, and defending it by appealing not to rabbinic tradition but to divine prerogative, saying, “My Father is working until now, and I am working” (John 5:17), a statement that grounds Sabbath authority in His own Lordship, not in Second-Temple halakhah (cf. Matt 12:8).

The resurrection then marks a decisive redemptive shift from Saturday to Sunday (Greek: Κυριακῇ) after which John worships “on the Lord’s Day” (ἐν τῇ Κυριακῇ ἡμέρᾳ, Rev 1:10)—a term never used for the Jewish Sabbath but denoting a day belonging uniquely to the risen Lord, already recognized by the Apostolic Church (cf. Acts 20:7; 1 Cor 16:2).

Scripture further dismantles Sabbatarian absolutism by affirming Christian liberty: “One person esteems one day as better than another, while another esteems all days alike… the one who observes the day, observes it in honor of the Lord” (Rom 14:5–6; cf. Col 2:16–17). The Sabbath, like the Temple, was a shadow; Christ is the substance. To insist that Torah-defined Sabbath observance remains binding as a covenantal marker after the Cross is not reverence for Christ’s teaching but a Judaizing regression that ignores His authority, the apostolic practice, and the explicit testimony of Scripture that the Lord honors all days dedicated to Him, because Christ Himself is the true rest (Matt 11:28; Heb 4:9–10).
Click to expand...
I see your still don't understand the Scriptures, Jewish Law, Jewish History and customs. Your above response is problematic
with your bias and not really true, unless you take Scriptures out of context.

In determining the origin of the Sunday Sabbath, one must distinguish between viewing Sunday as a day of worship in
contrast to Sunday as a Sabbath day. Historically, while Sunday was originally viewed as a day of worship, it was not
considered a Sabbath Day. Only with the church councils did Sunday begin to be viewed as a Sabbath. The church
councils did not originate the Sunday worship; it was already the practice of the majority of churches. By the end of
the first and second century, the Sunday service was the practice of all the churches outside of Israel. What the
church councils did begin to do was to refer to Sunday as a "Sabbath." As church history developed,
more and more Sabbath laws from the Old Testament were applied to Sunday. Biblically and technically, the concept
of "Christian Sabbath" is just as wrong as "Jewish Sunday." There is no such thing as a Jewish Sunday, and there is no
such thing as a Christian Sabbath. But because this has been so ingrained in Gentile church history, many believe that
it is proper terminology.

The first day of the week is never called three things: It is never called the "Sabbath," Scripture never calls it "Sunday",
and it is never called "the Lord's Day." The biblical name for this day is always the first day of the week. This is in
keeping with the Hebrew designation of that day.
The question is raised: Is it not called "the Lord's Day" in Revelation 1:10? The answer is that Revelation 1:10 does
mention the Lord's Day, but this is not a reference to Sunday. In the Greek text, the term Lord is not a noun, but it
is an adjective. Literally, it means "a lordy day." Technically, it is not referring to any day of the week. It simply
refers to a day when John was enraptured by prophetic and divine ecstasy. On that day, he fell under the Holy
Spirit's control and was given prophetic inspiration. For John, it was indeed "a lordy day". The text does not say
which day of the week it was. That "lordy day" may have been Sunday; it could have been Tuesday or Thursday.
Even Revelation 1:10 does not use the term the Lord's Day as a reference to Sunday.

The Jewish Talmud makes a clear statement showing that it was Jewish believers who began worship on the first
day of the week. The Talmudic statement reads as follows:
On the eve of the Sabbath they did not fast out of respect to the sabbath still less did they do so on the sabbath
itself. But why did they not fast on the day after the sabbath? Rabbi Yochanan say's because of the Nazarenes
(Babylonian Taanit 27b).

The term "Nazarenes" was an early term for Jewish believers, used even as early as the Book of Acts. In Judaism,
out of respect for the Sabbath, the Jews feast on the Sabbath; they do not fast on the day before the Sabbath
either. The question that this rabbinical quote asked is, "Why do they not fast on the day after the Sabbath, which
is Sunday?" The answer is, "To avoid showing any respect for the day regarded as special by the Nazarenes." If we
keep in mind the meaning of the word "Nazarenes," it becomes obvious that Jewish believers were meeting for
their worship services on the first day of the week.

The Sabbath had become the second most important element in Rabbinic Judaism. People firmly believed that
Israel was created for the purpose of observing the Sabbath. The rabbis had passed one thousand five hundred
additional Sabbath rules and regulations, far beyond what the Law of Moses commanded. By passing these
additional Sabbath regulations they made Sabbath rest a burden. The Sabbath had become personified as a bride,
a princess, and a queen.

Yeshua accused the Pharisees of totally misconstruing the purpose of the Sabbath, which was to help man, not
to enslave him. The Sabbath was made for man, not man for the Sabbath (Mk. 2:27), or, to put it in rabbinic terms,
the Sabbath was made for Israel, not that Israel was made for the Sabbath. He consistently emphasized the human
element in the purpose for the Sabbath.

Yeshua claimed to be the lord of the sabbath (Mat. 12:8). As Lord of the Sabbath, He could permit what the Pharisees
had forbidden on the Sabbath, but He could also forbid what they permitted on the Sabbath.

Yeshua Himself was scrupulous in observing the Sabbath. However, He did not observe the Sabbath in the manner
prescribed by the rabbis or the Pharasses; He observed it in the manner prescribed by the Law of Moses.
He followed certain traditions of the rabbis, such as going to synagogue on the Sabbath. Both Jewish and Gentile
believers often make the Sabbath mandatory based on the fact that Yeshua kept the Sabbath. Yes, He kept the
Sabbath according to the Law of Moses, but this is not evidence that the Sabbath is mandatory today.
Remember, Yeshua lived under the Law of Moses and had to obey the commandments of the Law of Moses,
not only the Sabbath commandment, but all 613 commandments which were applicable to Him, regardless of
what category they were in, whether they were moral commandments, civil commandments, ceremonial
commandments or whatever.

If a Jewish believer chooses to observe the Sabbath, he is free to do so, whether he observes it as a day of rest
or a day of worship. If a Jewish congregation chooses to have its meeting on Saturday, it is also free to do so.
However, it is forbidden to impose a mandatory Sabbath observance, individually or corporately, just as it is
forbidden to mandate a Sunday observance, individually or corporately.

Shalom
 
koverbd said:
You are so ignorant of Jewish law, Jewish culture, Jewish history and Jewish traditions. You peddle your easy believism doctrine coupled with a "get out of Hell free" card makes you look some what foolish. You are wrong on all accounts in your previous post.
Judaism has made a great deal out of the Sabbath. Before A.D. 70, the Temple was the most important element in Judaism,
but once the Temple was destroyed, the Sabbath took priority. The major concept of the Sabbath in Judaism is that of
menuchah in Judaism includes the rest of the body, the mind, and the spirit. On this day, work is banished and replaced
by menuchah: rest.
In Judaism, the Sabbath has three age-long functions. First, it enables one to devote himself fully, one day of the week, to
the task of becoming "a kingdom of priests and a holy nation" and, in that way, beautifying one's life. Second it prevents
one from becoming enslaved to secular activities, showing freedom from enslavement to Egypt. And third, it proves one's
trust in God: that He will provide even without the material gain of working on the Sabbath.
Messianic Jewish believers have historically honored and observed the Sabbath as a day of rest and worship.
For Messianic believers, the Sabbath is foundational for understanding all of God's appointed times and festivals.
On Friday night there is often a Sabbath meal, challah, Sabbath prayers and blessings, all common to the Jewish
experience. On Saturday, there are Torah services, reading from the Tanakh and the New Covenant, a sermon and
times of fellowship. For Messianic believers these celebrations and observances are made even more meaningful
by the work of Yeshua, in light of the rest He provides through His life and sacrifice.
Central to showing Yeshua's Torah-observant life is an understanding of his observance of the Sabbath (see Exod. 20:8;
23:12-13; Lev. 23:3). Sabbath observance was considered a prime duty and crucial mitzvah in the Second Temple era.
Whatever particular wing of Judaism a person may have adhered to in this period, all Jewry looked upon the keeping
of the Sabbath as extremely important.
In Exodus 20:11 is that only now is the Hebrew word Shabbat applied to the seventh day of Genesis 2:2-3. Again, this
does not mean that the Sabbath of the seventh day of Genesis 2 had already been set aside for humanity. The word
wherefore in Hebrew is al kein, which means that the present command was based on a previous event. The previous
event was the fact that God rested on the seventh day, but it does not mean the command itself was previously in
force at the time of the event. The construction causally connects the event of the past with a situation or command
in the present.
In conclusion, the evidence shows that Yeshua fervently contended for the Sabbath to be observed correctly.In his
teaching and practice of the Sabbath, he strove for an understanding of the correct priorities. He observed the
Sabbath with the same desire to fulfill this mitzvah as any religious leader of his time. In short Yeshua's attitude
toward keeping the Sabbath reflects his attitude toward the Torah---one of respect and reverence with a passion
to fulfill it. This is entirely consistent with what he taught in Matthew 5:17-18.

Shabbat Shalom
Click to expand...
Just a quick question.

I fully understand the reason for the Sabbath as originally instituted by Yahweh, and have even had an arguement or two with some SDA who only observe Satruday as being what their Mrs. White declared was proper and not from 6PM Friday to 6PM Sat.

That is beside the point.

I would like your opinion, or anyone else's for that matter if you believe it is wrong for the Catholic/Protestant to in large celebrate the "Day of the Lord" ... not just the first day of the week but the first day in the believers life
to worship our Lord and Savior?
 
FreeInChrist said:
Just a quick question.

I fully understand the reason for the Sabbath as originally instituted by Yahweh, and have even had an arguement or two with some SDA who only observe Satruday as being what their Mrs. White declared was proper and not from 6PM Friday to 6PM Sat.

That is beside the point.

I would like your opinion, or anyone else's for that matter if you believe it is wrong for the Catholic/Protestant to in large celebrate the "Day of the Lord" ... not just the first day of the week but the first day in the believers life
to worship our Lord and Savior?
Click to expand...
In the Bible, the Day of the Lord refers to significant periods in history and at the end of time when God directly intervenes in human affairs to confront evil, execute judgment, and bring about restoration. It is not necessarily a single 24-hour day but often represents an extended period of divine action. While "Day of the Lord" focuses on judgment and the end times, The Lord's Day typically refers to Sunday, the first day of the week, celebrated by Christians in honor of Jesus' resurrection.
I don't see any reason that would prevent you from doing that biblically. It definitely was a life changing day that should be celebrated with extreme thanks and honor to our Messiah.
Shalom
 
koverbd said:
In the Bible, the Day of the Lord refers to significant periods in history and at the end of time when God directly intervenes in human affairs to confront evil, execute judgment, and bring about restoration. It is not necessarily a single 24-hour day but often represents an extended period of divine action. While "Day of the Lord" focuses on judgment and the end times, The Lord's Day typically refers to Sunday, the first day of the week, celebrated by Christians in honor of Jesus' resurrection.
I don't see any reason that would prevent you from doing that biblically. It definitely was a life changing day that should be celebrated with extreme thanks and honor to our Messiah.
Shalom
Click to expand...
The Bible also referred to Sunday as the 8th day, after a feast. Not sure why though.
 
koverbd said:
I see your still don't understand the Scriptures, Jewish Law, Jewish History and customs. Your above response is problematic
with your bias and not really true, unless you take Scriptures out of context.

In determining the origin of the Sunday Sabbath, one must distinguish between viewing Sunday as a day of worship in
contrast to Sunday as a Sabbath day. Historically, while Sunday was originally viewed as a day of worship, it was not
considered a Sabbath Day. Only with the church councils did Sunday begin to be viewed as a Sabbath. The church
councils did not originate the Sunday worship; it was already the practice of the majority of churches. By the end of
the first and second century, the Sunday service was the practice of all the churches outside of Israel. What the
church councils did begin to do was to refer to Sunday as a "Sabbath." As church history developed,
more and more Sabbath laws from the Old Testament were applied to Sunday. Biblically and technically, the concept
of "Christian Sabbath" is just as wrong as "Jewish Sunday." There is no such thing as a Jewish Sunday, and there is no
such thing as a Christian Sabbath. But because this has been so ingrained in Gentile church history, many believe that
it is proper terminology.

The first day of the week is never called three things: It is never called the "Sabbath," Scripture never calls it "Sunday",
and it is never called "the Lord's Day." The biblical name for this day is always the first day of the week. This is in
keeping with the Hebrew designation of that day.
The question is raised: Is it not called "the Lord's Day" in Revelation 1:10? The answer is that Revelation 1:10 does
mention the Lord's Day, but this is not a reference to Sunday. In the Greek text, the term Lord is not a noun, but it
is an adjective. Literally, it means "a lordy day." Technically, it is not referring to any day of the week. It simply
refers to a day when John was enraptured by prophetic and divine ecstasy. On that day, he fell under the Holy
Spirit's control and was given prophetic inspiration. For John, it was indeed "a lordy day". The text does not say
which day of the week it was. That "lordy day" may have been Sunday; it could have been Tuesday or Thursday.
Even Revelation 1:10 does not use the term the Lord's Day as a reference to Sunday.

The Jewish Talmud makes a clear statement showing that it was Jewish believers who began worship on the first
day of the week. The Talmudic statement reads as follows:
On the eve of the Sabbath they did not fast out of respect to the sabbath still less did they do so on the sabbath
itself. But why did they not fast on the day after the sabbath? Rabbi Yochanan say's because of the Nazarenes
(Babylonian Taanit 27b).

The term "Nazarenes" was an early term for Jewish believers, used even as early as the Book of Acts. In Judaism,
out of respect for the Sabbath, the Jews feast on the Sabbath; they do not fast on the day before the Sabbath
either. The question that this rabbinical quote asked is, "Why do they not fast on the day after the Sabbath, which
is Sunday?" The answer is, "To avoid showing any respect for the day regarded as special by the Nazarenes." If we
keep in mind the meaning of the word "Nazarenes," it becomes obvious that Jewish believers were meeting for
their worship services on the first day of the week.

The Sabbath had become the second most important element in Rabbinic Judaism. People firmly believed that
Israel was created for the purpose of observing the Sabbath. The rabbis had passed one thousand five hundred
additional Sabbath rules and regulations, far beyond what the Law of Moses commanded. By passing these
additional Sabbath regulations they made Sabbath rest a burden. The Sabbath had become personified as a bride,
a princess, and a queen.

Yeshua accused the Pharisees of totally misconstruing the purpose of the Sabbath, which was to help man, not
to enslave him. The Sabbath was made for man, not man for the Sabbath (Mk. 2:27), or, to put it in rabbinic terms,
the Sabbath was made for Israel, not that Israel was made for the Sabbath. He consistently emphasized the human
element in the purpose for the Sabbath.

Yeshua claimed to be the lord of the sabbath (Mat. 12:8). As Lord of the Sabbath, He could permit what the Pharisees
had forbidden on the Sabbath, but He could also forbid what they permitted on the Sabbath.

Yeshua Himself was scrupulous in observing the Sabbath. However, He did not observe the Sabbath in the manner
prescribed by the rabbis or the Pharasses; He observed it in the manner prescribed by the Law of Moses.
He followed certain traditions of the rabbis, such as going to synagogue on the Sabbath. Both Jewish and Gentile
believers often make the Sabbath mandatory based on the fact that Yeshua kept the Sabbath. Yes, He kept the
Sabbath according to the Law of Moses, but this is not evidence that the Sabbath is mandatory today.
Remember, Yeshua lived under the Law of Moses and had to obey the commandments of the Law of Moses,
not only the Sabbath commandment, but all 613 commandments which were applicable to Him, regardless of
what category they were in, whether they were moral commandments, civil commandments, ceremonial
commandments or whatever.

If a Jewish believer chooses to observe the Sabbath, he is free to do so, whether he observes it as a day of rest
or a day of worship. If a Jewish congregation chooses to have its meeting on Saturday, it is also free to do so.
However, it is forbidden to impose a mandatory Sabbath observance, individually or corporately, just as it is
forbidden to mandate a Sunday observance, individually or corporately.

Shalom
Click to expand...
Your ignorance of Greek continues to warp your view of Rev 1:10 of its plain lexical force by claiming Κυριακῇ ἡμέρᾳ means merely a vague “lordy day,” despite the adjective κυριακός elsewhere denoting belonging uniquely to the Lord (1 Cor 11:20, Κυριακὸν δεῖπνον), a usage already fixed in early Greek Christian vocabulary.

Also, the insistence that Jesus was merely Torah-observant ignores His own claim to ontological authority over the Sabbath (“the Son of Man is Lord even of the Sabbath,” Matt 12:8) and His post-resurrection lordship that reorients worship towards and around Himself, not Sinai. The issue here is not ignorance of Jewish history but the Judaizing refusal to let Apostolic Scripture define the New-Covenant center: Christ Himself, risen and reigning, to whom every day belongs.
 
synergy said:
Your ignorance of Greek continues to warp your view of Rev 1:10 of its plain lexical force by claiming Κυριακῇ ἡμέρᾳ means merely a vague “lordy day,” despite the adjective κυριακός elsewhere denoting belonging uniquely to the Lord (1 Cor 11:20, Κυριακὸν δεῖπνον), a usage already fixed in early Greek Christian vocabulary.

Also, the insistence that Jesus was merely Torah-observant ignores His own claim to ontological authority over the Sabbath (“the Son of Man is Lord even of the Sabbath,” Matt 12:8) and His post-resurrection lordship that reorients worship towards and around Himself, not Sinai. The issue here is not ignorance of Jewish history but the Judaizing refusal to let Apostolic Scripture define the New-Covenant center: Christ Himself, risen and reigning, to whom every day belongs.
Click to expand...
You already lost this argument. The Messianic theologians, rabbis and sages
know infinitely more than you. Peddle your non sense down the road walking. I need to remind you that the Bible is a Jewish ✡️ book not a Christian book and for good reason. Besides, I know more about the Greek and Hebrew languages than you based on your uneducated responses to my posts.
Shalom
 

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