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I think you misunderstand how "ancient traditions" work. For example, Judaism has an ancient tradition that a day is a day and when the first Chrsitians spoke of Jesus' "rising" they didn't say it happened over 3000 years, but after 3 days. Explication comes about after the simpler reading, not instead of it. The many commandments which discuss the weekly cycle in terms of show bread, sacrifices etc don't speak of a time that will come in 6000 years -- they talk about a cycle of days in the text. A statement that Peter must have gotten his teaching from somewhere (in the absence of that actuial source) is not a particularly useful claim. When the rabbis discuss the computing of potential messianic eras you run into 2 problems -- one is that they are talking about a singular arrival, so any claim to Jesus' having been a messianic figure is, by defacto, invalidated. The second is that they don't see the times as being literal only after they see the text in its context as literal.
Any by the way, according to much ancient tradition, Hosea 6 doesn't mention a thousand of anything and isn't talking about years at all. "Days" there is a reference to the 2 destroyed temples and their exiles. The talmud does use it to talk about years, sort of:
Abaye said: The world will be
destroyed for
two thousand years,
as it is stated: “After two days He will revive us” (
Hosea 6:2). According to the opinion of
Abaye that the destruction will be for two days, there is no connection between the future world and the day of Shabbat, which is only one day.
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there are a bunch of other talmudic citations about the verse, some of which talk about OUR resurrection after two days (not two thousand years) -
check the Jerusalem talmud Sanhedrin, 11:6.
Well, you appear to be at odds with the views of Abaye, R. Kattina and Tanna debe Eliyyahu.
'R. Kattina said: Six thousand years shall the world exist, and one [thousand, the seventh], it shall be desolate, as it is written,
And the Lord alone
shall be exalted in that day [Isaiah 2:11]. Abaye said: It will be desolate two [thousand], as it is said,
After two days will he revive us: in the third day, he will raise us up, and we shall live in his sight. [Hosea 6:3]
It has been taught in accordance with R.Kattina: Just as the seventh year is one year of release in seven, so is the world: one thousand years out of seven shall be fallow, as it is written,
And the Lord alone
shall be exalted in that day, meaning the day that is altogether Sabbath - and it is also said,
For a thousand years in thy sight are but as yesterday when it is past [Psalm 90:4]
The tanna debe Eliyyahu teaches: The world is to exist six thousand years. In the first two thousand there was desolation; two thousand years the Torah flourished; and the next two thousand years is the Messianic era, [97b] but through our many iniquities all these years have been lost.'
Quite clearly, these teachers were using Genesis 1, together with other specific scriptures, to argue that God had a plan that would last seven days, each of a thousand years. All the scriptures that they use as evidence speak of 'that day' or a numbered day.
Using the principle of the parable, Jesus' resurrection on the third day does have an application in a wider sense. As tanna debe Eliyyahu teaches, the Messianic era was to last two thousand years, with the Sabbath following. If you apply this to Jesus' crucifixion, with the Sabbath day preceding resurrection [the 'new heaven and new earth'], you can count back three days to the crucifixion.
The passage in Hosea 5,6 is specifically about Ephraim [Israel] and Judah, and according to Hosea 5:15, it is God who will 'return to my place, till they acknowledge their offence, and seek my face:' Ephraim and Judah respond to this in Hosea 6:1-3, which suggests to me that for two thousand years [days 5,6 of the week] Ephraim and Judah are kept from their land, and that only when they are allowed to return do they begin to 'acknowledge their offence, and seek my face (Christ)'.
I agree that the Sabbath, day 7, is not the future world. The new heavens and new earth must follow the Sabbath, as did Jesus' resurrection. This is why the NT talks about a millennium of peace on earth following the return of Christ.[Revelation 20:6]