Seventh Day Adventists attack other Sabbath Keepers and Protestants

https://nonsda.org/egw/egw29.shtml

https://earthsky.org/space/what-is-the-youngest-moon-you-can-see-with-your-eye-alone/

https://aa.usno.navy.mil/faq/crescent

SDA church says naval observatory is correct:
https://www.clearbibleanswers.org/books-michael-pedrin/lunar-sabbath-the-big-lie/93-ad-31-and-the-friday-crucifixion-lunar-sabbath.html?start=3

https://www.ministrymagazine.org/archive/1942/05/the-wednesday-crucifixion-argument

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Passover dates calculated by the Naval Observatory:

https://www.judaismvschristianity.com/wp-content/uploads/2020/01/Passover-dates-26-34-A.D..pdf

https://www.ucg.org/bible-study-tools/booklets/easter-the-rest-of-the-story/three-days-and-three-nights

https://pcg.church/articles/450/from-good-friday-to-easter-sunday

https://www.biblechronologytimeline.com/biblechronologytimeline6b.html

https://www.historicist.com/blog/clarence-larkins-charts/

I was asked, "why does Passover have to be on a Full Moon?"

Numbers 9:2
"The Israelites are to observe the Passover at its appointed time.

Psalm 81:3 Blow the trumpet at the time of the New Moon, At the full moon, on our solemn feast day.

Lev 23:5 In the first month, on the fourteenth day of the month at twilight, is the LORD’s Passover. (at twilight is when the next day begins, the 1st day of Unleavened Bread aka Passover since it passover happens as soon as evening starts)

The Feasts are suppose to have the most light. Same goes for the Day of Atonement. The night following the 14th day of every jewish moonth is always a full moon. That's why God has them start their month count on the very evening of the first sighted crescent moon. You have about an hour to see it before it is out of sight, since it just had ended its conjunction. 14 days later is always a full moon.

Lev 23:5 In the first month, on the fourteenth day of the month at twilight, is the LORD’s Passover.

To Seventh Day Adventists

σαββάτων (sabbaths) is in Matthew 28:1, but the singular form σαββάτῳ (sabbath) in john19:31. If your reasoning for plural in matt 28:1 is 7 day sabbath and Passover sabbath fell on the same day that year (even though all historical and astronomical evidence says the full moon was Wednesday in 31 AD)...

Then WHY is it singular in John 19:31? Shouldn't that also be σαββάτων (sabbaths)? And shouldn't it be singular in these other verses?

Luke 23:54 σάββατον sávvaton Sabbath (singular)

John 19:31 σαββάτῳ savváto Sabbath (singular)

Mark 15:42 προσάββατον prosávvaton Before the Sabbath (singular)

But yet it's plural here

Matthew 28:1 σαββάτων savváton Sabbaths (plural)

It is plural in Matthew 28:1 because there were 2 sabbaths that week, a high sabbath (feast sabbath called Passover or also called 1st day of Unleavened Bread) then a weekly 7th day sabbath, making 2 SABBATHS, hence the PLURAL form because Matthew 28:1 is happening near/after the passing of 2 sabbaths.

In the other verses, events are happening prior to a single Sabbath

@Jamie-Russell-CME @whitehorsemedia @SchoolForProphets @GregSereda @PastorBatchelor

Matthew 12:40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.

"Days" is the word "ημερα"

ημερα
The important noun ημερα (emera) means day, and survives in modern English in such useful words as hemeralopia (day blindness), hemerobaptist, (someone from a Jewish sect which practiced daily ritual bathing) and hemerocallis (a lily that flowers for one mere day).

Where our word comes from isn't immediately clear but the word ημι (hemi), meaning half (hence our word hemisphere) certainly jumps to mind, specifically when we remember Jesus saying that there are twelve hours in a day (JOHN 11:9), which is obviously half of the twenty-four we moderns are used to. That's because, unlike our English word "day", the Greek word ημερα (emera) is solely reserved for the lit half of earth's solar day, and particularly the goings on of a day (MATTHEW 6:34, LUKE 1:23, ROMANS 14:5).

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This seems to be clear in the Greek, that Jesus clearly means the 12 hours of the LIT portion of the day.

The second-century Mishnah affirms that, when the Sadducees controlled the Temple, the sickle was put to the grain just as the sun was going down on the weekly Sabbath (Menahot 10:1-4, Jacob Neusner translation, pp. 753-754). The book, Biblical Calendars, states, "The Boethusians [Temple priests] reaped [the firstfruits sheaf] at the going out of the Sabbath" (p. 218. Additional information can be found in the section titled "Temple Service," p. 280, as well as in The Temple: Its Ministry and Services by Alfred Edersheim, 1994, pp. 203-205). The New Testament's silence on this Sadducean practice—along with its agreement with the ritual's fulfillment in Christ—must be construed as acceptance of its validity.

The priests began to make the first cutting right at the end of the Sabbath, continuing over into the first day of the week, when the bulk of the work would be done. The ritual, however, was not complete until the sheaf was offered (waved) before God the following morning, or more precisely, between 9:00 a.m. and noon.

The procedure at the Temple was as follows: As soon as this Sabbath ended, a torch led procession went from the Temple to a nearby prepared field. They would find the sheaf prepared for this ceremony and cut it. This is also close to the time when Jesus awake from the dead. This sheaf would be cut and taken and processed to remove chaff and then cooked in a pan. The final barley product would be taken the next morning to be presented by the high priest to God as the first of the first fruits. This is the wave-sheaf ceremony. Jesus upon his resurrection performed the real and final wave-sheaf offering of himself to God the Father in heaven.

The field was to be ploughed in the autumn, and sowed seventy days before the Passover.

70 days before PASSOVER

According to Leviticus 19:23-25, for three years the fruits of a newly-planted tree were to remain unused, while in the fourth year they were, according to the Rabbis, to be eaten in Jerusalem.