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Good Fri(g)day

Good Fri(g)day (look up "Friday" in any reputable dictionary or encyclopedia) is a post-135 C.E. innovation that misunderstands a passage in the "Gospel of Mark," applying a Roman-Hellenist gentile perspective to a Judaic author, thereby distorting and perverting the meaning.

The passage in "Mark" is explained in agonizing detail in The Netzarim Reconstruction of Hebrew Ma•ti•tᵊyâhu (NHM) note 27.1.1, demonstrating that the Jewish author referred to the special Sha•bât of the Seventh Day of Khag ha-Matz•ot, NOT the regular weekly seventh day Sha•bât.

This Judaic understanding is the ONLY solution that, in addition to complying with the Judaic history and original context, eliminates the Christian contradiction of the prophecy that Ribi Yᵊho•shua would be in the earth three days and three nights.

All suggestions of a Christian origin for Good Fri(g)day before the 7th or 8th century C.E. are based on the Church's (mistaken) connection of the rite of Good Fri(g)day to "Mark." "Mark" dates much earlier than the 7th century C.E. However, the Church's rite of Good Fri(g)day is unrelated to "Mark"; it neither derives from, nor dates back to, "Mark." "Mark," in fact, precludes and contradicts the Church's rite of Good Fri(g)day.

Good Friday Even Contradicts New Testament
Supposed Fri. Crucifixion to Sun. Morning Resurrection
Count 'em! Not 3 days and 3 nights!!! Which Is Wrong: ‑‑ or Christianity & Church?

The (Only) Solution, And It's (Wait For It…) Tor•âh

By contrast, NHM demonstrates (in notes to chap. 28) the only solution that satisfies the prophecy – a solution I first discovered and published that requires specifically Judaic knowledge, obvious to the 1st century Pharisee Nᵊtzâr•im Jews, but unknown to the original (post-135 C.E., Hellenist Roman goy•im) and subsequent Christians.

In addition to the "regular" Shabât•ot, the 7th of every week, the first and last days of Khag ha-Matz•ot and Khag ha-Suk•ot are "special" Biblically-appointed Shabât•ot. And the crucifixion took place on an afternoon as one of these "special" Shabât•ot approached: the Sha•bât of the Seventh Day of Khag ha-Matz•ot.

Computer calculations of astronomical events from NASA, the Jet Propulsion Lab and Star & Telescope show that a possible solution existed only in 30 C.E. In this year only, this special Sha•bât fell on the fifth day of the week. Thus, the crucifixion could only have taken place on the afternoon of the 5th day of the week – a special Sha•bât (the 7th Day of Khag ha-Matz•ot), in 30 C.E.

The text also stipulates that the women didn't find the empty tomb until after (the regular weekday) Sha•bât. This is because the women would not visit a tomb on Sha•bât.

While Hellenist goy•im, including the original (post-135 C.E.) Christians, think this means Sungodday, all Jews recognize that Sha•bât ends in the evening, Mo•tzâ•ei Shab•ât.

Counting from the eve of the 5th day of the week, 3 days and 3 nights requires only to the eve of the 1st day of the week – Mo•tzâ•ei Shab•ât – precisely when NHM and all of the earliest extant source mss. specify!

This demonstrates that, while the tomb wasn't discovered empty until Mo•tzâ•ei Shab•ât, the resurrection had to have occurred sometime before the empty tomb was discovered – namely, on Sha•bât, before (not on) the Hellenist Roman and Christian Sungodday!!!

The Church, therefore, has (again) perverted Tor•âh by distorting a (Roman Hellenist) sungodday resurrection in order to displace Sha•bât with sungodday accepted by the Hellenist Roman–goy•im–population—thereby perverting Sha•bât and Tor•âh.

"Do not do like the practice of the land… in which you dwelled, and do not do like the practice of the land… to which I bring you, and do not walk in their traditions. Do My mi•shᵊpât•im and watchguard My khuq•im to walk in them." (wa-Yi•qᵊr•â 18.3).

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