Passion Week Chronology Revisit

Passion Week Chronology
Updated r.2.0.2
12/28/2015
Vol. III Supplement, No.6
Time and Passion Week
IRENT Vol. III. Supplement:

No. 1
(Words, Words, and Words)
No. 2
(Text, Translation, and Translations)
No. 3
(Names, Persons, and People)
No. 4
(Place, Things, and Numbers)
No. 5
(Time, Calendar, and Chronology)
WALK THROUGH THE SCRIPTURE
No. 6 Passion Week Chronology
Files in the Collection #6 to the Supplement:
6-1. Reviews on Three Days and Three Nights

6-2. Time of Jesus Death and Inerrancy Is Harmonization
plausible?
6-3. What year and day of the week for the Crucifixion?
6-4. Astronomical Data for the Crucifixion Date
6-5. Significance of Jn 19:14 About Sixth Hour
6-6. The 12 Criteria of true Crucifixion date
6-7. Passion Week chronology after Hoehner
6-8. Investigation of the cause of wrong Easter date 1818
Contents
A. Summary of Calendar Issues

B. Summary of Notes on Terminology
C. Examining Time-marker Biblical Passages
D. Timelines of the Passion Week
E. Event-by-event in the Passion Week
Appendix:
Scripture-based calendar
References
Examining Time-marker Biblical Passages
Passion-Passover Week Chronology

Clarifying the Passion & Passover Week Timeline
for the Last Week of the Mashiah
[Note: Ref. means reading materials I have found useful, not only to solve problems but also
to find challenges. Not all things written there are relevant to the topics under the discussion
here. Not all written can be correct, right, or accurate. The readers should exercise their own
judgment to make use of them.]
[Note: When reading scholars writing on this subject, one thing should bear in mind that they
dont define the word Passover itself in its various senses. Since they dont have a clear idea
of the calendar system used in that time, but taking Gregorian calendar, they remain confused
whether the Passover was on Nisan 14,or Nisan 15. They have no way to find what year and
what day of the week was the Crucifixion. Nor they are sure of whether Lords Last Supper
was a passover meal or not. a]
The scope of this paper is to find solution on questions on (1) day, date, and year of the Crucifixion,
and on (2) coherent understanding of the Passion Week timetable. Specifically it is to refute on
diffirent Crucifixio day scenarios (Friday, Thursday, or Wednesday) with poor understanding of
the idiomatic phrase in Mt 12:40 three days and three nights and the idiom in the heart of the
land. Also presented are various issues of diffirent calendar systems the one in the biblical times
and thoses in the modern times. It is at the core of misunderstanding and misinterpretation of the
biblical texts of the Passion Week narratives. The detailed on the topic of Time, Calendar and
Chornology is the file Walk through the Scripture 5.
Say, Jesus was crucified on Friday. What difference does it make to us? It is only a liturgical
matter. In the Bible, there was no Sunday, Saturday, or Friday, etc. Its time to move on to think
differently about biblical matters away from religious mindset. When reading the Bible
narratives in the Bible, always think in terms of first to seventh day of a biblical lunar week,
not Sunday to Saturday of Gregorian solar week.
E.g. AT Robertson (1922), A Harmony of the Gospels (Notes on Special Points:11. Did Christ Eat the
Passover (p. 279) and 12. The Hour of the Crucifixion p. 384)
3
What are the issues of controversy?

Why and what confusion and conflict regarding the Passion Week narrative?
1. The calendar system used in the Bible is not the Julian-Gregorian calendar, nor the
rabbinic Hebrew calendar.
2. Biblical year is solar, but month is lunar luni-solar calendar, (same as in Hebrew,
but not solar in Gregorian).
3. A day in the Bible, whether it is for a daylight period or a calendar date, begins at
sunrise. It is not reckoned to start at midnight (as in Gregorian), or at sunset (as in
Hebrew calendar, which is Greek on origin).
4. Biblical weeks are non-cyclic lunar week. A full week has seven numbered days
(1st to 7th).In the Gregorian and Hebrew calendars, they are solar week, cyclic and
continuous.
There is no vocabulary of such things as Sunday, Monday, etc. of the named days
of the Gregorian week. Sunday is not same as first day; Saturday is not same as
seventh day. A certain date in the Bible narrative might be found to fall on such a
day, but only coincidently so when calculated on a proleptic Gregorian calendar.
5. Sabbath (< shabbat) day is on 7th day of the biblical lunar week, but not on Saturday
of Gregorian and Hebrew solar week; it might coincidentally fall on Saturday.
There is only one shabbat day in a lunar week of the Scripture.
6. The day of Resurrection in CE 30 was on the 1st day of the week at dawn (in the
latter part of fourth watch of night, before sunrise).
7. The liturgical Holy Week of Constantine Catholic Church tradition is not same as
the Biblical Passion Week. The date of Easter Sunday is arbitrarily determined by
the Church tradition without chronological-historical relation to Pesach (Passover)
week.
8. Precious determination of the Crucifixion date in a proleptic Gregorian calendar
depends on having the Scripture-based calendar, which is dependent on how the
first day of Abib is determined [Hence CE 30 for Abib 14 on Apr 5(Wed) or Apr
6 (Thu)].
1. Which was the day of the Crucifixion, in terms of the named day of the Gregorian
week? It is IMMATERIAL if we are not bound our mindset to religious traditions.
Instead, we ought to get to know the person who showed us who He was, is, and shall
be. We worship Him and find joy in Him who gives us Life, Love, Light and Learning.
The day, month, year, festival, shabbat (sabbath) all these have no meaning except
for pointing to Him.
2. All the knowledge, teaching, doctrines, traditions belong to mortal human mind
except those to point who He is as revealed in the Scripture. All humanity is in pursuit
of power and pleasure in every sphere of human endeavor intellectual, political as
well as religious. Dont believe them; put your trust in whom all things came to be,
the very one whom only the Scripture is able to show.
4
3. Day is what begins at sunrise. Thats the meaning of the word as used in the
Scripture. Dont get mixed up with a day in a calendar (calendar date) which may
be reckoned to start at any time of a 24-hour day as you like. (E.g. midnight, sunset,
etc.)
[See in Walk through the Scripture #1 for day. When does a day begin?]
4. To read the Bibles, always think in terms of the Scripture-based calendar, which is
so UNLIKE our calendars which are used in civic, astronomic, religious areas. We are
to understand the calendar systems without preconceived ideas and to have clear idea
on the one used in the Scripture.
As for the dates of the biblical times they may be accurately checked proleptically
with Gregorian calendar. Even if it can be without error of single day or single hour,
that itself wont be much use by itself. It would only help to follow the timeline of the
narratives in the Scripture. But to find and fix a certain date to observe for religious
purpose is useless and futile. The Scripture does not offer us any particular thing to
observe, but simply reveals whom anyone can turn to find the ultimate truth.
The modern rabbinic Hebrew calendar is for interpretation of festival dates in the O.T.
in terms of Julian Gregorian calendar. It is not same as the one used during the time
of Yeshua.
Questions and issues that have been raised and argued by many:
Doesnt the Bible say He was crucified on Friday?

What is about three days and three nights (Mt 12:40)?
Was He resurrected on Sunday?
That the Bible says He was crucified on Friday should be a suspect on several points.
Which Bible? A Bible is a translation work. Which transaltion of the Bible? The word
or idea of Friday is not in the Bible. It is from a simple mistake that Saturady is Sabbath
and the prepration day for the Sabbath is therefore Friday.
The Wednesday crucifixion scenario developed from reading of the text three days
and three nights in the heart of the earth in Mt 12:40. Their own interpretation
convinced them that the day of His crucifixion Nisan 14 can be only Wednesday.
Additial claim was also made that there were two Sabbaths in that Passion Week,
weekly and annual ones. [They often are not clear of which year 30 or 31 CE.]
They insist that the phrase should be taken as the exact duration of his being buried.
Thus, they had to claim that the resurrection had to on Saturady afternoon to satisfy
3 days and 3 nights = 72 hours that is, a Wednesday crucifixion Saturady
resurrection scenario. However, if the day (Abib 14) falls on a Wednesday, His
resurrection should fall on the dawn, not afternoon, of Saturday. On the other hand, if
the day of His resurrection were determined to be on Sunday dawn, the crucifixion
should have been on Thursday.
The phrase three days and three nights itself is about the duration of time of several
days, not counting-off of dates. To justify Friday crucifixion and Sunday resurrection,
however, it is claimed that the Jews reckoned a partial day as a whole day. This cannot
be applied for dates to be counted off, not for duration of a period. Doing that they
dont bother the precise wording of the text days and nights and coniveintly and in a
sneaky way replace with three (calendar) days and delete the word night to rhyme
with the expression in three days on the third day elsewhere in the Gospels. [In three
days Mt 27:63; Mk 8:31; Jn 2:19, 20. On the third day Mt 16:21; 17:23; 20:19; Mk 9:31; 10:34; Lk
9:22; 18:33; 24:7, 46. Rebuild the Temple - Mt 26:61; 27:40; Mk 14:58; 15:29]
Moreover, the idiom in the text in the heart of the land is misread as being buried.
The Bible never says He was buried in a grave dug and covered over as practiced by
some culture. The body of Yeshua was simply placed in a tomb a. Note that the word
translated as earth in the text (as in the heart of the earth) does not mean earth,
ground or grave, but land. I have not yet found a single English bible that
translates as land as in IRENT the word of totally diffirent meaning and picture.
Cf. secondary burial in ossuaries: This practice involved collecting the deceaseds bones and
placing them inside an ossuary after the flesh had been left to decompose and desiccate. The
ossuary was then placed into a loculus.
www.jesusfamilytomb.com/back_to_basics/burial_practices/jewish_law.html
6
There are several scenarios up for grabs:

Crucifixion
Thu
Wed
Wed
Fri
Resurrection
Year CE
Sun
(dawn)
30
Sat
(evening)
30 (31?)
Sat
(afternoon)
30, 31 ?
Sun
(dawn)
33
Note: resurrection at evening contradicts the Bible.
A.D. 31 - Crucifixion, Friday, April 27, Resurrection, Sunday, April 29
A.D. 30 Crucifixion Friday, April 7. (15th Nisan),

A.D. 30 Crucifixion Thursday, April 6. (14th Nisan),
A.D. 30 Crucifixion Wednesday, April 5. (14th Nisan) Resurrection Sat
(dawn vs. evening)
A.D. 33 Crucifixion Friday, April Resurrection Sunday
It is essential to find and understand the calendar system inherent in the Scripture in
order to correctly follow the timeline of the Passion and Pesach Week for the events
of His Crucifixion and Resurrection.
The expressions such as He was crucified on Wednesday/Thursday/Friday or He
was resurrected Saturday/Sunday are actually misleading. We can only say that the
day of His resurrection was found to fall on a certain named day of the solar week on
the proleptic Gregorian calendar, be it Sunday or Saturday. There were no such
vocabulary of Sunday, Friday, Saturday, Thursday, Wednesday, etc. [Note.
In the early Julian calendar, it was an eight-day week, designated as A to H. Simply
preposterous and laughable is to interpret any biblical statement in terms of named
seven days of Gregorian solar cyclic week which is in sharp contrast to the seven
numbered days of the lunar non-cyclic week.] In this paper, arguments were offered
so that what scenario would fit the internal chronology of the biblical Passion
narrative.
A. Summary of Calendar Issues

1. The most important thing is to understand difference of three calendar systems.
When following the timeline of the narratives in the Bible, it should be read with
the Scripture-based calendar. The rabbinic Hebrew calendar is not a biblical
calendar. A Roman calendar (Julian-Gregorian) is actually misleading, when
people tends to read it into the Biblical text and the text narrative is being read
in wrong timelines.
2. In their differences, we need careful attention on several points. Whether it is in
reference to a daylight period or a day of calendar date, the word day in the
Scripture is that which begins at sunrise ( at dawn-breaking or at dawn).It
has nothing to do with our convention of fixing the time a day is reckoned to
start at midnight (as in Gregorian calendar); at sunset (as in the rabbinic Jewish
calendar which was from the Greek origin).[Cf. Dawn-watch is the fourth watch
of night; not same as dawn itself. Cf. Mt 28:1 as it began to dawn (KJV)
morning breaking.]
3. The numbered days of the week in the Scripture is of the lunar week, not like
solar week used in two other calendar systems. Seventh day (of Shabbat) is not
related to Saturday and first day is not related to Sunday.
4. Nisan is the 7th month of the year in the rabbinic Hebrew calendar with a day
reckoned from sunset to sunset; Abib is the 1st month of the year in Scripturebased calendar with a day from sunrise to sunrise. This month fall in March to
April of the Julian-Gregorian calendar.
5. The Scripture-based calendar is essential in understanding timelines in the
Biblical narratives to follow correctly and without confusion. To focus on the
year of the crucifixion or the day of the Gregorian calendar would only serve
ones religious use. a
www.hope-of-israel.org/godscal.htm ;
www.franknelte.net/pdf/passover_dates_for_30_ad_and_for_31_ad.pdf
8
Month
of
Nisan
A calendar date
A day of date
Differenc
e
is reckoned from sunset
Late Mar early April is reckoned from 12 a.m.
at sunrise
at 12 p.m. *
at sunset
6
hrs
behind
*12 p.m. is not identical with mid-day (noon), the mid-point of
daytime when the sun is at highest point. The midpoint of night period is
not 12 a.m.
Abib
begins at sunrise
6 hrs ahead
Half-day point
Unlike such arbitrary tradition, however, a calendar day in the Scripture starts as day
begins at sunrise ( dawn-breaking) with morning coming; it ends as night begins at
sunset with dusk (evening twilight) coming. Not a day or date in the Scripture begins
at other than sunrise. This is natural for human experience reflected in the
expressions of all the languages. Even for those of mindset of Jewish tradition, it
would be absurd for people to think a day to begin at other than at sunrise. It is much
more than simple confusion with day from calendar day.
The astronomical data of correct calculation are interpreted incorrectly because of
their assumption that the sixth day of the Biblical week was identical to Friday of the
modern week. The 14th of every lunar month in the Scripture is always the sixth day
of the lunar week, which is the preparation day of 7th day Shabbat. The Julian week
at the time of Christs death was an eight-day week; the Biblical week and the modern
week cannot be matched. Saturday has nothing to do with the genuine seventh-day
Sabbath.
Abib vs. Nisan
10
Passion Week Last part in three calendar systems

(Comparison and Summary - horizontal chart). This is to be elaborated in the subsequent
discussions to follow in this article. The Passion-Pesach week in the Bible does not correspond to the
ecclesial Holy Week.]
One should be able to see how the reckoning by Abib, not by Nisan or by April, is the only
way to make the Passion narrative timeline coherent; there is no room for confusion or
contradiction to be found in there. E.g. We read that He was to be raised in various timemarker expressions such as on the third day, in three days, as well as three days and
three nights (only once Mt 12:20) seemingly conflicting, but actually perfectly sensible
when counted Day 1 of Abib 14; Day 2 of Abib 15, and Day 3 of Abib 16. The named days
of a Gregorian week, such as Friday, Saturday, and Sunday, do not exist in the Bible. These
non-biblical ones are based on the solar week, not on the lunar week as in the Scripture.
When we read with the modern calendars in our mind we confuse the Passion-Pesach Week
with the liturgical Holy Week of Constantine Catholic Church tradition.
11
B. Summary of Notes on Terminology

Among many, one should be aware that week is lunar week. Hour is not the time
of hour on the clock, but hour-period on a sundial, with 12 hour-periods for a day (i.e.
daylight period).
Festival of Pesach is the Matzah Festival (of 7 days from Abib 15); Feast of Pesach
is in the evening of Abib 14 [which began on sunrise], celebrating the feast with
Pesach meal (with Pesach lambs killed in the daytime). The latter was the precursor
of Seder of modern Jewish practice in the rabbinic Judaism, which is kept on Nisan
15 (beginning) evening.
Shabbat is what is on seventh day of the lunar week. No annual shabbats, but shabbats
of1st day of annual festivals. That there were two sabbath days in the Passover week
is an idea contrived to make fit their Wednesday crucifixion with Saturday evening
resurrection scenario.
Pesach (> Passover; >Gk. Pascha) (1) event and vigil; (2) commemoration/feast;
(3) festival (of Matzah); (4) festival season of 8 days, incl. Abib 14; (5) Pesach
sacrifice; [Abib 14 - Pesach of YHWH Num 28:16]
Preparation
(1) making ready for something;
(2) preparation of Pesach begins on Abib 10 with presentation of Pesach lambs;
(3) the day of preparation for Pesach festival (preparation in short) = on the
Day of Pesach (feast), i.e., Erev Pesach; on Abib 14 Sacrifice of lambs as
preparation in the afternoon (between two setting-times), not in the evening.
Because of rabbinic Hebrew calendar with a day from sunset to sunset, actual
Pesach meal happens to be on Nisan 15 source of much confusion about when
is Passover.
(4) preparation of shabbat.
Nisan the 7th month of Rabbinic Hebrew Calendar with a day reckoned from sunset
to sunset; Abib the 1st month of Scripture-based Calendar with a day from sunrise
to sunrise.[See Appendix how does the first month begin]
www.avoiceinthewilderness.org/saccal/calbook.html
12
C. Timelines of the Passion-Passover Week

Chart A-1. Timelines in the Year of the death of Mashiah from Abib 9 to 17
{A large format table at the end of this file.}
(Blue colored Saturday taken as sabbath day by following rabbinic Hebrew calendar)
S-B Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed. crucifixion]
S-T Thursday crucifixion scenario. Abib 14 of on Thu (Apr-6). Both and on Sundays.
[Ref . Doig (1990); Boice (1999)] (Alternative to S-b when the new moon day was determined
one day later); [CE 30]
S-X same with S-B except for its wrong interpretation of at late afternoon/evening. [Ref.
Torrey; Wishon]
S-C Conventional Friday crucifixion Sunday resurrection scenario) as in the liturgical Holy
Week of Constantine Catholic Church. Incorrect year CE 33 is chosen when they find it with
Nisan 14 on Fri.
It misinterpretes 7th day of week as Saturday as in rabbinic Hebrew calendar since 4th century.
Both and cannot be Sundays. [Coulter (2004) The Day Jesus the Christ Died, pp. 80-81.]
[Note: Events from Sun to Tueday are moved to Mon - Wed by Hoehner (1978), Chronological
Aspects. pp. 90-93.]
13
Events numbering and notation symbols

Beginning
Middle
After
Lamb presented; Teaching
Last Supper; Arrest; Trial
Crucifixion; Death; Resurrection
B-1<Bethany arrival>
<Anointing in G-Jn> B-9
B-2 < Palm day;
Yerusalem Entry>
B-3<fig tree cursed>
B-4<Temple Incident>
B-5<Fig tree withered>
B-6<Debate &Teachings>
B-7<Olivet Discourse>
B-8 <Anoint> (Cf. B-2);
<Judas silver money>
M-1<Upper Room Prep>;

M-2 <Last meal>&
<Gethsemane>
M-3<Arrest>
M-4<Yehudim in authority
&Kefas denials>
M-5<Sanhedrin>
M-6<Pilate>
A-1<Via Dolorosa>
A-2; A-3<->Crucifixion and Death
A-4<P-m> Pesach meal (of Yehudim)
A-5<Laid in the tomb>
A-6 Resurrection (on Abib 16)
w/ Empty tomb
A-7<Risen Lord> to Disciples
(, - resurrection falls on other than
Abib 16)
Top Box the timeline from the internal chronology of the Passion narrative itself of Abib 14 (on
the preparation of shabbat), Abib 15 shabbat rest (7th day of the lunar week), and Abib 16
as the Firstfruits (1Co 15:20, 23; Lev 23:10-12. Cf. Lev 23:20) (1st day of the lunar week).
Initials of Mnemonic resemble those of Gregorian (Sunday, etc.); (Mounted on a colt; www
withered, watch, wait; triple warnings.) a
Also notice: the Day of the Passion Week = the numbered day of the lunar week.
Bottom Boxes
A common arrangement is, after B-7, to have B-8<Anointing> with subsequent events (from M-1 on)
to be on another day and thus to keep those events (M-1 to A-1) run nonstop. Into such a short period
of time ( ) so many events can not be possibly crammed in.
[Note: Last Meal is interpreted as the Pesach Meal ]
Mnemonic - S-T and S-C scenarios only Sat for Start into Sun for Mount into Mon for Temple into
Tue for WWW into Wed for Trial into Thu for Final into Fri for Silent into Sat for Start into Sun for
Meet.]
14
Chart A-2. Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)

CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012;
Northern Spring equinox Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century.
(See: Table: Easter Sundays in the recent years)
The liturgical Easter Sunday is not same as Resurrection day (Abib 16).
2015Mar-21 to 2016 Apr-7 = SC 5997 Abib 15 as 7th day of the lunar week = sabbath
(www.yhrim.com/Calendars/5997_GMT.pdf )
Scripture-based calendar: with day beginning at sunrise - Abib as 1st month.
[Seven numbered days of the lunar week is not related to seven named days of the
Gregorian week]. Non-cyclic weeks.
Rabbinic Jewish calendar: with day reckoned from sunset - Nisan as 7th month;
shabbat on Saturday, being tied with the Gregorian week of seven named days.
Julian-Gregorian calendar: date in Julian = 2 + Gregorian (in 1st Century).
Julian date is 6 hrs behind the date in rabbinic Jewish; 6 hrs ahead in Scripture-based
calendar; with a difference of 12 hours btw the latter two it becomes significant for dating
of nighttime events (from evening to dawn to sunrise).
CE 30 = AM 3790 = SC 4012; CE 2013 = AM 5773 = SC 5995 (for mid-Abib)
Pesach season (inclusive 8 days): Abib 14 + Abib 15 - 21.
Pesach I to VII in Jewish calendar for Nisan 15 to 21 (Nisan 14 as Erev Pesach).
Passion Week: [Day # of the lunar week = Day # of the Passion Week]
from Abib 9 to Abib 15 (Day 1 to Day 7 of the Week)
15
Chart A-3 From Trial, Crucifixion to Resurrection

Comparison of Various Scenarios
with Three Different Calendar Systems
S-B
Basic Scenario (after Doig, Boice, etc.)
S-T
Thursday Crucifixion Scenario
S-C
Conventional scenario [Coulter (2004) The Day Jesus the Christ Died,
pp. 80-81.
S-X Alternative Scenario with a claim of the Resurrection on evening
Crucifixion
Resurrection at dawn, 1st day.
Resurrection at dawn, Sunday
Resurrection in the evening
w.s.
Wave sheaf offering
Notice carefully. It is only with S-B, which follows the Scripture-based calendar, that the
various phrases in the Gospel texts, such as on the third day, in three days, after three
days, as well as three days and three nights, remain all compatible and consistent with each
other, in total harmony without contradiction. It is actually not about inclusive or exclusive
counting, but about whether they are about counting off dates or about duration of a period,
as well as how to set the beginning and the end point of the period under consideration.
16
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
17
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart: From the Crucifixion to the Risen Lord
Nisan 7th month of rabbinic Hebrew calendar with a calendar date of sunset-to-sunset
Abib 1st month of the Scripture-based calendar with a day of sunrise-to-sunrise.
@
3rd hour-period 8 to 9 a.m.; 9th 2:40 to 3:40 p.m. (Yerusalem during Pesach season).
<D 1, N 1; D 2, N 2; D 3, N 3> Mt 12:40 three days and three nights

at the heart of the Land (navel of the earth) [i.e. Yerusalem][not being buried in the tomb]
18
Annotation to Chart B:
[See also the next Chart Timeline of the Last Three Days of the Passion Week.]
<D 1,N 1; D 2,N 2;D 3, N 3 >

The phrase in Mt 12:40 should be correctly understood as three days and three nights
in [the very City Jerusalem at] the heart of the Land, not as how long He remained
buried in the tomb. It covers the period duration from His carrying the cross to His
resurrection; not duration of His being remained buried under the ground!
Color scheme
FRI (a.m.);
FRI (p.m.)
8D (8th Abib daytime) 8N (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime:
Evening
Midnight
Rooster-crow watch
Morning watch (dawn-watch)
19
Essential points to note:

(1) It is worth to repeat what has been written above. The common words used in the
Scripture have meanings different from what they are in English usage:
Day is that which begins at sunrise (not at dawn but with ending of dawn), either
as a daylight period or a calendar day for the Scripture based calendar. This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a
period of midnight-to-midnight).
Dawn-watch (fourth watch of night) is the last part of a [calendar] day (of 24-hour
period) in the Scripture. [Cf. dawn, a period before sunrise, is often used
synonymous of early morning.] 1Chr 23:30-31 (dawn and dusk)
Hour as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period. [E.g. Third hour is a period of time on sundial 8:20 to 9:30
a.m. It does not mean the time 9 on the clock. Sixth hour is an hour before noon.]
The length of hour varies since the daylight period by itself varies according to the
latitude and the season.
Week in the Scripture is a lunar week, not a solar week as in Gregorian calendar
or in rabbinic Hebrew calendar. The weeks in the Scripture-based calendar are noncyclic, unlike cyclic continuous solar weeks. The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week. Moreover, different
countries have the first day of the Gregorian week on Monday, or Saturday.
Month in the Scripture is a lunar month (29 or 30 days); with its first day to begin
in association with new moon [which literally means new month].
After dark moon (so-called astronomical new moon, which occurs at lunar
conjunction and may be precisely determined by astronomical calculation). The
crescent of the rebuilding moon light then becomes visible [how many hours later?].
Thus, full moon is on the Abib 14 (Nisan 15) of the lunar month.
[SeeReferences on Moon Phase]
The first dawn after conjunction takes place is the beginning of the new month.
There are two main arguments, which have compelled to make the shift from the
First Visible Crescent to First Dawn After Conjunction:
www.worldslastchance.com/luni-solar-calendarguide.htmlhttps://youtu.be/qTvN7Sxhgxg
(2) There is only one shabbat day in a 7-day long week, on its seventh day. In 7-day
long Festivals, such shabbat is on the first day of the Festival, and thus it is called
High Shabbat.
(Cf. www.triumphpro.com/jesus-in-grave-new-truth.htm)
20
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative, which should be followed with the
Scripture-based calendar. One cannot mix it up with external chronology using the
Gregorian calendar system without getting bogged down with confusion. With
Rabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity.
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made, since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they used,
not a calculated calendar system (astronomical and data and mathematical
calculation) as we do have now. All we can say, as is now, that the day of Pesach
Abib 14 of 30 CE for the Crucifixion date is most likely to fall on Wednesday and
consequently the Resurrection on Saturday (dawn, not at evening).
If Sunday is the day of His Resurrection, the day of His crucifixion cannot be on
Friday. Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition.
21
Chart C. The Timeline of the Last Three Days Of The Passion Week
Note that, when reckoned by the Scriptural calendar, the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1;(Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2; (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 (Day of First-fruits) [Resurrection on third day at dawn*]
[*at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples.]
It is about three dates (Day 1 to Day 3), not about three days long. It straddles
three dates for three days and three nights from His suffering and death in the
hands of Gentile power till the resurrection. It is not the duration of His being
buried in the tomb, not the period of His death. It was in Yerusalem, the navel
[=heart] of the earth under the Roman empire in the day of Pesach Abib 14.
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset, in contrast to day in the Scripture, which begins
at sunrise.
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight), counting Friday, Saturday, and Sunday, involves three
dates, but as for duration from entombment to empty tomb, it is only two days and
two nights. The Jewish custom accorded even a part of a day as a full day, but no
matter how you do the math, you cannot get 3 days and 3 nights between Friday
and Sunday morning. However, that fact does endorse that we must conclude that
Christ must have died on a Thursday as you shall see, the solution and answer
lie somewhere else.
Controversy, confusion, and contradiction in the various scenarios are due to faulty
understanding and interpretation of the Gospel Passion narratives because of nonbiblical calendar system applied to biblical chronology with anachronistic
conflation of Easter liturgy of Constantine Catholic Church tradition. There was
no Sunday, Saturday, and Friday as such in the time Yeshua. Sabbath day has
nothing to do with Saturday as such. The history has to be read with the calendar
system of that time. The traditional liturgical Holy Week is disconnected from the
historical Passion-Pesach Week.
22
Chart D. The Passion Weekin the Scripture vs. the liturgical Holy Week of the Church.
The Passion Week in the Scripture and the Holy Week in the Church liturgy are not
same, as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture.
The Top Box: Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib).
The Bottom Box: The Holy Week, a preceding one week before Easter Sunday, begins
with Palm Sunday. (In Orthodox Church, it begins with Lazarus Saturday.)
Good Friday is not related to Crucifixion Day (Abib 14)
and Easter Sunday is not related to Resurrection day (Abib 16).
Maundy Thursday [fr. Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some.
*Lazarus Saturday 1st day of the Holy Week in the Eastern Orthodox Church
The resurrection is at dawn at the beginning of a Gregorian calendar day in the Holy
Week; it was at dawn at the end of a Scripture-based calendar day in the Passion Week.
23
D. Event-by-event in the Passion Week

Note: DoW (Day of the Week): They are days of the lunar week (1st to 7th unrelated to
the named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself making easier for the readers grasp the
narrative timeline. Only after having followed the Passion narrative in terms of the biblical
calendar system, one may opt for the job of aligning dates to the proleptic Gregorian dates.
Events numbering and notation symbols in the Charts
Beginning
After
Lamb presented; taught
Last Supper Arrest

Trial
Crucifixion Death Resurrection
B-1<Bethany arrival>
cf.<Anointing G-Jn> B-9
B-2< Palm day; &Yerusalem
Entry>
B-3<fig tree cursed>
B-4<Temple Incident>
B-5<Fig tree withered>
B-6<Debate and Teachings>
B-7<Olivet Discourse>
B-8<Anoint>
<Judas silver money>
M-1<Upper Room Prep>;

M-2 <Last
meal><Gethsemane>
M-3<Arrest>
M-4<Yehudim in authority>
&<Peters denials>
M-5<Sanhedrin>
M-6<Pilate>
A-1<Via Dolorosa>
A-2; A-3<->Crucifixion & Death
A-4<P-m> Passover meal
A-5<In the tomb>
A-6 Resurrection (dawn of Abib 16)
w/ Empty tomb(morning of Abib 17)
A-7<risen Lord> to Disciples
(, resurrection other than on Abib 16)
B-1 to B-8
B-1 <Bethany arrival> (Jn 12:1) (six days before Abib 15of the Pesach Festival)
Hinted in the Synoptic Gospels.

On Abib 9, the first day of the lunar week, it is the first day of the Passion Week
The crowd came (Jn 12:9-11).
Here the Pesach refers to the Festival of Pesach = Matzah (starting on Abib 15), not the
Pesach feast (on Abib 14, the Pesach Day for Pesach sacrifice and feast) (as by Coulter,
Harmony pp. 216-7).
Cf. <Anointing> (that is, presage of anointing of His body) (Jn 12:2-8interpolation/flash
forward) B-9
24
B-2<Yerusalem Entry>.
(Mk 11:1-10; Mt 21:1-11; Lk 19:28-40; 41-44; Jn 12:12-19); (cf. Jn 12:20-36a; 36b-50)

( return to Bethany Mk 11:11b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [O.T. Ref] selection and
presentation of the Pesach lambs, with Yeshua presenting Himself as the Lamb. This falls
on the same day of the week, in either case of the biblical lunar week of the Gregorian
solar week.
(1) The traditional Palm Sunday in Church liturgical week. [Note: Hoehner has an
unusual arrangement of the Holy Week to have it on Monday in his <Friday +
Sunday > scenario in CE 33.]
(2) It is traditionally called Triumphal Entry. It is a misnomer, since there is nothing
triumphal about it in the theme of the Passion narrative; it would rather be more
appropriate to call it anti-triumphal as Yeshua were standing against the triumphant
world power, religious and political as Pilate relocates from his usual residence in
Caesarea Maritima to Yerusalem to have control of the City during the Festival,
entering from the west.
Note 1: After B-2<Y>, G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2<L-m>.
B-3f<Fig tree cursed> (Mk +11:12-14; Cf. Mt 21:18-19)
B-4 <Temple Incident>
(Mk +11:15-18; Mt 21:12-13; Lk 19:45-46)
Traditionally called Temple Cleansing, another misnomer. It is not about cleansing,

but about foretelling destruction of the Temple-based Judaic religious system.
B-5F<Lesson from the Withered fig tree> (Mk 11:20-26; cf. Mt +21:20-22)
Note 2: The two events B-3<Fig tree cursed>and B-5<Withered Fig tree> are
placed just as G-Mk narrates - on two consecutive days flanking B-4<5Temple
incident> between them.
The effect is that the readers should see the same symbolism for the fate of
unrepentant Israel in both <Temple Incidence> and <Withered Fig Tree>.
In contrast, G-Mt has done literary editorial work to put B-3&B-5together into one fF on the same day.
It seems to give an exaggerated report of the tree withered instantly (instead of
got withered or withered already) as if withering happened right in front of their
eyes.
25
B-6 < Debates & Teachings>; (not Jesus predicts the future [sic])
(Mk +11:27b-33; 12:1-40; 41-44; Mt +21:23- 23:39; Lk +19:47-48; 20:1-4; 5-45)

B-7 <Olivet Discourse>;
(Mk +13:1-37; Mt +24:1- 25-46; Lk +21:5-36)
concerning about the imminent future of Yerusalem in apocalyptic imagery; not

about the so-called end-time eschatology.
Note:<Two more days until Pesach Day>(Mk 14:1; Mt 26:2; cf. Lk 22:1); Plot against Yeshua
(Mt +26:1-5; Mk +14:1-2; Lk +22:1-2)
= Two more days from Abib 12 is the Pesach Day (Abib 14).Here, the context tells that the day
of Pesach is meant, that is, the day of Pesach feast/meal. The word Pesach by itself usually refers
as Pesach Festival (of 7-day Matzah Festival) (e.g. Jn 13:1 and also referred in Jn 12:1; Lk 22:1;
Mk 14:1 corresponding to Mt 26:2)
B-8<Anointing in G-Mt & G-Mk>

<Anointing> on DoW 4 (Mk 14:3-9; Mt 26:6-13), an event by an unnamed woman in
the house of Simon the leper a. It is a presage of anointing of His body; Placement of
this periscope by G-Mt and G-Mk is thematically tied with <Judas sliver money> and
chronologically fits.
Cf. Lk 7:36-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon. Possible
prequel.
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry. It has the woman named Mariam (Eleazars sister)
[Cf. www.worldslastchance.com/YHWHs-calendar/the-Passover-puzzle.html ]
Leper - The epithet the leper probably from his history of contracting leprosy and got
healing from Yeshua. Was he the same Pharisee who hosted Yeshua before as recorded in
G-Lk and now appears again in the Mt-Mk pericope of his spreading a table of hospitality
to Yeshua in his gratitude, to make the Lukan pericope as a prequel?
26
M-1 to M-6
M-1 <Upper Room Prep>. (Mk 14:12-16; Mt 26:17-19; Lk 22:7-13)
Note: This pericope in both G-Mk and G-Mt has a time-marker, which is confusing unless
understood in Hebrew idiom as towards/by rather than on the first day. See IRENT
rendering.
M-2 L-s<Last Supper>; (Mk 14:17-26; Mt +26:20-30; Lk 22:14-30; Jn 13:1-14:31)
(Mk +14:17-21; 14: 22-26; Mt +26:20-25; 26:26-30; Lk +22:14-20; 22:21-30)(cf. Jn 13:117; 18-30) [red font Judas betrayal foretold]
Lords Last Supper. It was not the Pesach meal (comparable toSeder in the
Rabbinic Judaism), though many interpret it that way, giving credence to the Synoptic
Gospels over what G-John gives, seeing the Synoptic and Johannine testimonies
contradictory. [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefas denial (Mk +14:27-31; Mt +26:31-35; Lk +22:31-38; Jn +13:31-38)
Last Supper vs. Pesach meal: Unsolved problem in the Friday Crucifixion Scenario
with Nisan dating of Synoptic reckoning.
To harmonize both the Synoptic Gospels and the Gospel of John over the issue of the Last
Supper vs. the Pesach meal, Hoehner wrote, . it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees], and with them Jesus
and His disciples, [as in the Synoptic reckoning] reckoned from sunrise-tosunrise while the Judeans and Sadducees [as in the Johannine reckoning]
reckoned from sunset to sunset. [See Hoehner (1978), p. 90, bold is not in the
original].
The alignment of calendar dates shown in his chart the Reckoning of Passover does not
make sense and impossible to accept, because, by some the day was Nisan 14, but by
others the same was Nisan 15! Moreover, one group had Pasch day one day and the other
group on the next day! Just mumbo-jumbo all gobbledygook of theology out of fertile
human minds! The date Nisan 15 for the Galilean Method should have been Nisan 14, as
the Crucifixion is to be on no other day than Nisan/Abib 14, the day of Passover (which
is the day the Passover lamb is slaughtered and the Passover meal is to be eaten)
regardless of reckoning methods. Significance of recognition of a day beginning at
sunrise eluded him and a possibility of Scripture-based calendar did not come to their
mind, which has the key to understand the Passion narrative chronology. There are no
other verifiable sources including Biblical texts (to fit Hoehners tweaking) to claim that
Passover [sic] howsoever they may understood the sense of the word is used is on
Nisan 15,in which lambs were slaughtered and the meal of the feast was eaten.
27
Thematically and theological it cannot be the meal of Pesach feast. Yeshua here was not
the one who had to eat it. Why, He himself is our Pesach Lamb! (See 1Co5:7). That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach. He could have
died any day of the year! It destroys the whole of what His Passion was. The profound
symbolism, typology, and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week.
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time!
<Gethsemane Prayer> (Mt 26:36-46; Mk 14:32-42; Lk 22:29-46; Jn 18:1)>

M-3 <Arrest> (Mt +26:47-56; Mk+14:43-52; Lk +22:47-53; 63-65; Jn +18:2-12).
M-4 <Yehudim in authority and Kefas denial>;
1st denial Mt 26:69-75; //Mk 14:54; 66-72; //Lk 22:54b-62; //Jn 18:17-18
2nd denial Mt 26:71b-72; //Mk 14:69-70a; //Lk 22:58; //Jn 18:25
3rd denial Mt 26:73-74; //Mk 14:70b-72a; //Lk 22:59-62; //Jn 18:26-27
M-5 <Sanhedrin>; Judicial procedure here by the Sanhedrin did not occur in the night,
neither it was on the Pesach feast day, nor the 1st day of Pesach festival (= Matzah
festival) day.
It was against Jewish custom to begin a trial on Passover day. The arrest of
Jesus and his appearance before the Sanhedrin are recorded in Mark as having
taken place on the Passover night, so that we are to presume that instead of
celebrating the great Passover festival in a normal way, all those in authority were
milling about the city involved in a criminal case. The crucial point remains
that in John too the Sanhedrin sits in judgment at night, though Jewish custom
did not allow nocturnal judgment, nor could be a sentence of guilt handed down
on the same day as the interrogation itself. (Joel Carmichael (1962), The Death of
Jesus. pp. 37-38)
Note: [The portion in bracket in blue simply reflects a traditional confused
interpretation of the Gospel text. Here he uses Passover in the sense usually
taken. In fact, this event was not on the Pesach night, but before. In IRENT the
whole of formal trial of Yeshua vs. Sanhedrin and Yeshua vs. Pilate is placed on
Abib 13 morning to midday (following what is described in Mk 15:1; Jn 19:14).]
28
M-6 <Pilate>; <Trial and Sentencing>Yeshua before Pilate (Pilate v. Yeshua in a legal
parlance)
(Mt 27:11-26; Mk 15:1-15; Lk (23:1-7); 23:13-25; Jn 18:28 19:16)
Interpreting the expression 6th hour-period (Jn 19:14) of Pilates sentencing. Cf. the Lords
farewell meal of fellowship which took place before Pesach (Jn 18:28).
See attachments of the files on Jn 19:14 to this PDF - http://triumphpro.com/john-19-sixthhour.htm[http://triumphpro.info/]
With an internal time marker of sixth hour-period (when understood as about 12 oclock) in Jn
19:14, the trial with Pilate cannot be placed on the same day of the crucifixion (Abib/Nisan 14). a It
has to be located the day before, that is, on Abib 13. The option for this being on midnight (either
as noon or, unattainably, at midnight b). The phrase in Jn 19:14 it was a preparation of the Passover
and it was about sixth hour-period should be plainly read it is written, with the word preparation
to mean eve of a day.
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents. They
interpret it as 6 a.m. with a faulty argument that it was a Roman reckoning counting hours from
midnight, in contradiction to the calendar the Scripture employs (a sunrise-to-sunrise calendar).
The events of Yeshua vs. Sanhedrin and Yeshua vs. Pilate, then, belong to morning to midday of
Abib/Nisan 13, the day before the Crucifixion. Thus the Last Supper is to be located on Abib 12
evening [which is, confusingly, on Nisan 13 evening in rabbinic Hebrew calendar]. [QQ Check for
some Eastern Church tradition about this one having taken on Tuesday vis--vis the Holy Week
of the Church.] [Humphreys (2011), The Mystery of the Last Supper(download), has one
observation correctly that is, the Last Supper cannot be the night before the Crucifixion, but a day
ealirer. That way, he put a little more than one day from midnight arrest till the morning of the
Crucifixion day is allocated to His trial (on Thursday after the Last Supper on Wednesday in the
line of the Firiday Crucifixion day scenario). (p.172) Compare with the scenario present in this
paper with Monday Last Supper, Tuesday Trial, and Wednesday Crucifixion with Saturady dawn
Resurrection.
If we were to follow the conventional scenarios (regardless whether Friday, Thursday or Wednesday
crucifixion scenario), these seven events from <His Arrest> to <Trial with Pilate> are cramped in
about 6 hours during night period, while a whole daytime before the Last Supper has nothing
allocated other than the preparing upper room! E.g. in Hoehner (a Friday crucifixion proponent),
Chronological Aspects p. 92, and in Boice (a Thursday crucifixion proponent), Gospel of John p.
929-32.
on the same day of the crucifixion (Abib/Nisan 14) [regardless whether the crucifixion is claimed
to be instead on Nisan 15 Hoehner p. 89, based on what he called Galilean Method, Synoptic
Reckoning Used by Jesus, His Disciples, and Pharisees (that is, correctly, with a sunrise-to-sunrise day,
but placing erroneously the date one day earlier than what he called Judean Method, Johns Reckoning
Used by Sadducees)]
b
midnight [This is by counting hours of night time period from sunset, claiming that John used
Roman reckoning (from midnight), based on his use of litra (as a unit of weight measure in Jn 12:3 and
Jn 19:39), while ignoring that Johns use of time-marker itself elsewhere was by reckoning from sunrise
(Jewish reckoning). That Sanhedrin convened in the morning as plainly stated in Lk 22:66 and the
setting of the Pilates trial as narrated in the Gospels, esp. in G-Jn, do not allow this to be occurring
during night-time.]
a
29
The fact is that it is simply impossible to compress these events and activities within such a limited
time period, expecting a large number of people bearing a physically demanding schedule (Torrey,
Difficulties p. 158).
When we give up preconceived idea 6thhour-period (during Pilates trial before sentencing) as 6
a.m. as usually interpreted, but simply as about 12 oclock, as the narrative text should be read
plainly without presupposition as for all other time-markers in N.T, we can satisfactorily get out of
our exegetical dilemma with confusion, controversy, contradiction, and contention from conjecture
and conflation; claims and counter-claims. The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14). When we take Pilates trial-and-sentencing
completed the day before the crucifixion, it allows enough time in Abib 13 morning allocated for
Sanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peters denials. [The narrative on Peters denials in the Gospels should not be taken to have
happened during the Sanhedrin itself, which was early in the morning.]
Copied from EE19:14it was about sixth hour-period {/mss} [noon (11:30 a.m. 12:30
p.m.) Abib 13] [Gk. sixth hour (so renders KJV) usually rendered as noon. [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts.] \[] ; [See Appendix: Jn 19:14 sixth hour-period
for different interpretations in support of various Crucifixion-Resurrection dates scenarios
twelve oclock midnight (of Nisan 13); 6 a.m. (of Nisan 14); 6 p.m.; or taking v.l. of third hourperiod, etc.)/ 1 /the sixth hour LITV, MKJV; /the sixth hour LITV, Murdock, NIV, BBE,
ESV, KJV++; /As to the hour, it was about the sixth - Wuest; 2(noon none makes clear that
it cannot be on Abib/Nisan 14, the same day of the crucifixion): /noon NET, JNT, CEV, GNB,
ERV, AMP mg, NLT, ISV, NIrV, NRSV, TNIV, TCNT, GSNT, MSG; /the sixth hour (twelve
o'clock noon) AMP; /midday Cass, SourceNT; /it was now getting on towards midday
PNT; / 3(x: 6 a.m.by a mistaken Roman reckoning): /six in the morning , HCSB, /six o'clock
in the morning WNT, GW; /six oclock in the morning [Note: This was according to Roman
time, but if Jewish time were meant, it would have been 12 noon] - AUV; / 4 (/x: midnight
counting hours of night time period from sunset. That Sanhedrin convened in the morning as
plainly stated in Lk 22:66 and the setting of the Pilates trial as narrated in the Gospels, esp. in
G-Jn, do not allow this to be occurring during night-time): /about sixth hour [midnight] ARJ;
[Note: {/mss} {/} (flimsy textual support. /third hour - CLV, Wesley. (If taken as 9 a.m.,
it does not solve the dilemma. Another alternative would be suggested is 9 p.m.!);
[A modified Thursday crucifixion scenario has it fall on Nisan 14, late night Wed. Cf.
http://cgministry-inchrist.org/files/PassoverLordsSupperAndPentecost2.pdf - noon of Nisan 13
(Tuesday in the Wednesday crucifixion scenario)]
[A wrong claim found in Companion Bible fn.
(Bullinger www.companionbiblecondensed.com/NT/John..pdf The hours in all the Gospels
are according to Hebrew reckoning: i.e. from sunset to sunset.)]
See IRENT Supplement III- #5 Time, Calendar, chronology for *counting hours Jn 1:39; 4:6;
4:52; 19:14]
Note: Importantly, most commentaries have the many events M-2 <L-m>; M3<Gethsemane prayer>;M-4<A>; M-6 <S>; M-7 <P>cramped into such a short
overnight period from the midnight to the next morning before the beginning of A-1!
30
A-1 to A-7
A-1 <Via Dolorosa> [Cf. So-called Stations of the Cross in the ecclesial liturgy.]
A-2 - <Crucifixion>
Crucifixion from third hour-period (8 9 a.m.) (Mk 15:25) to His death in ninth hour-period
(2 3 p.m.) (Mt 27:46; Mk 15:34; cf. Lk 23:44).
The Crucifixion day (Abib 14) falls on Thursday in CE 30. Cf. Abib 14 (CE 30, Apr-6);
Cf. different chronological scenarios: Apr. 25, Wed in CE 31; Apr. 3 Fri in CE 33). The
execution cannot occur during the Festival (of Pesach = of Matzah) (Mt 26:5) that the
claim by Fri scenario proponents that the Last meal was the Pesach meal is simply
untenable, just as G-Jn telling unequivocally that it was preparation of Pesach (Jn 19:14).
To find out what year was of the crucifixion, they were searching for a year (btw the extremes
of CE 26 and 36 p. 99 Hoehner, Chronology) which had Abib 14 fall on Friday because of
their presupposition (they knew it was Friday because thats how it was on CE 33). Voila, they
found it CE 33 a circular reasoning, actually proving nothing!
A-3 <Entombment> (not burial)
It should not be confused with burial as such with the body buried in a grave dug
underground. His body was entombed. Yeshua was NOT buried, (nor with embalming
of the body in the manner of Egyptians or of the Western society). Unaware of cultural
and linguistic difference, quite a few misread the Matthean phrase three days and three
nights in the heart of the earth as remaining buried full 72 hours in a grave, whereas the
phrase the heart of the earth is an idiom in the sense of the center of the world which
as the City of Yerusalem for the people in that era. That He was buried 72 hours was the
very source of the idea of Wednesday Crucifixion (with Saturday afternoon resurrection)
took off a counter-idea to the traditional Friday Crucifixion scenario which also erred
in the Passion Week timeline by misreading the narrative with non-biblical Gregorian
calendar.
A-4 P-m <Pesach feast/meal>
Yehudim (not Jews, who are in the modern setting in diaspora after the Fall of
Yerusalem in 70 C.E.) were to take it evening of Abib 14, at the very time Yeshua was
being entombed.
Abib 14 is Pesach Day the day of Pesach feast with meal (daytime is for preparation with
slaughter of the Pesach lamb; and nighttime is for Pesach feast with evening meal.) (Cf. Jn 18:28
may eat festival meals for the Pesach season)
31
Note: 18<High Shabbat>
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week. Its called High Shabbat. There is always only
one Shabbat day in a full 7-day week, whether it is in a festival or an ordinary week. No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat. No two
shabbat-days in a week; nor two shabbat-days back-to-back. Note: Shabbat rest is for the day
time only.
A-5<Resurrection at dawn> (= the risen Lord Yeshua Himself presented as the First-
Fruits) w/Empty tomb.

It is at Dawn, as stated in the Gospel narratives, the waning portion (fourth watch of night) of
the first day of the week, Abib 16 (the day after High Sabbath of Abib 15). It should be noted,
however, that it was at dawn which is the last part of a day, ending the fourth watch of night
(= dawn-watch), before a new day to begin at sunrise.
<Day Feast of First-fruits> with Wave Sheaf Offering. Abib 16. The day after High Sabbath,
is the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(Pentecost) to fall in the summer harvest for wheat, grapes, etc in the fourth month of the
lunar year. It has nothing to do with Sunday.
<At the Empty Tomb>
With morning breaking, a new day is Abib 17, the second day of the week. Their encounter
with the risen Lord was in the morning. It is still same named day (e.g. Sunday) of the Gregorian
week.
A-6 <risen Lord> to disciples
(1) The women;

(2) The two disciples on Emmaus (> Emmaus) road;
(3) The rest of disciples;
(4) The Disciples w/ Thomas (a week later).
The women who followed Yeshua in His ministry and Passion narratives:
Mt 27:55 many women who had followed Yeshua from Galilee
Mt 15:40
Lk 23:27 women beating on their chest and wailing in Via Dolorosa (a legend of Veronica, if a
true story, it is possibly Yeshuas mother)
Lk 23:49 they watched as Yeshua breathed His last.
Lk 23:55 at the scene of the tomb (Yosef)
Lk 24:10 Mariam the Magdalene, Yohanah, Mariam the mother of Yaakob and other women reports
to the apostles.
Cf. Lk 8:2-3 Mariam the Magdalene, Yohanah the wife of Kuza, Susanna and others.
32
A List of the Events

Preparation of the upper room
Last Supper
Farewell Discourse
Foretells Peters denials
Issues final practical commands
Passion Week:
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death; Visits the Temple??
A fig tree cursed; Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs. Yehudim in authority I
informal
Yeshua vs. Yehudim in authority II formal
Peter denies Yeshua
Yeshua vs. Yehudim in authority III final
verdict
[Judas hangs himself]
Resurrection:
Abib 13:
Abib 16-17
Yeshua vs. Pilate I
Yeshua vs. Herod Antipas
Yeshua vs. Pilate II The final verdict.
Abib 14:
The Road to Golgotha
The Crucifixion
The Death of Yeshua women watched His
death.
Yeshua entombed women followed Yosef
to the tomb and took note of the place and
saw how the body was put into the tomb by
Yosef and then left to return to their lodging
to get aromatic spices and fragrant oil ready.
Yehudim ask Pilate to post Roman guards at
the tomb
After Shabbat (which is applicable for
daytime only) was over, women bought
aromatic spices and fragrant oil not for
preparing the body (anointing).
Women to the tomb with aromatic

spices and fragrant-oil; discover
the empty tomb and encountered
at the tomb.
The women tell the disciples
Peter and Yohan rush to the tomb
Mariam returns to the tomb and
encounter the risen Lord
Risen Master:
Encounter on Emmaus Road

Yeshua appears to the Ten (with
Thomas absent)
Yeshua appears to the Eleven
(with Thomas present)
Epilogue
Yeshua appears to the disciples at

the Sea of Galilee
The Great Commission
The Ascension
Coming of the promised holy
Spirit.
33
Yeshua foretells His suffering and death three times before entering Jerusalem:
G-Mt
1st Time
2nd Time
3rd Time
16:2123
17:2223
20:1719
G-Mk
8:31
9:3032
10:3234
G-Lk
9:2122
9:4345
183133
G-Jn
12:20361
34
Appendix
Ten Criteria on the date of the crucifixion:
[For #1 to #3, see the Supplement III, Walk through the Scripture 5 Time, Calendar, and Chronology.]
1. Year = 30 C.E. [Note various proposals for CE 30, 31, 32, and 33]
2. Month = Abib; Season = Spring (late March to early Apr.) Month = Abib; Season
= Spring (late March to early Apr.)
3. 1st Day of a new month = the day after dawn after the Dark Moon.
1st Day of Abib = after conjuction nearest to the spring equinox.
4. Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)
5. Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed.]
6. 6th Day of the lunar week = Prepration day of High Shabbat
7. Hour of His crucifixion (from third hour to ninth hour)
8. Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21.
9. High Shabbat Resting in the tomb
10. Wave sheaft offering Abib 16 (1st day of the lunar week) and Resurrection at
dawn.
Sources of common errors in Passion Week chronology

1.
2.
3.
4.
5.
Using Gregorian and rabbinic Hebrew calendar which were not in the first
century, instead of the biblical calendar.
Using the named days of Gregorian solar week, rather than the numberd days
of lunar week.
Mistaking 7th day of the week as Saturday, and Prepration day of Shabbat as
Friday.
Gregorian cyclic continuous weeks instead of the biblical lunar weeks.
Biblical day of sunrise to sunrise is replaced with rabbinic Hebrew day of
sunset to sunset (which was copied from ancient Greek practice), mixing with
Gregorian day (midnight to midnight).
35
Scripture based calendar system:

A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system, in contrast to nonbiblical solar Sabbath of rabbinic Hebrew calendar.] Only one calendar table is all there should be to
follow the biblical narratives.]
New
Moon
1
#1
2
9
16
23
2
#2
3
10
17
24
3
Work Days
#3
#4
4
5
11
12
18
19
25
26
4
1(30) (new moon);
#5
6
13
20
27
#6
7
14
21
28
Weekly
shabbat
New
Moon
8
15
22
29
(30)
14 (full moon)
Day 1 (e.g. 8-8-2013) is New Moon Day:
New Moon Day is a convocation day, not a Shabbat. On the evening at the
end of this day, you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset. This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day. [Cf. In the rabbinic Jewish calendar, the first time that the waxing crescent
moon is announced to have become officially visible (from Jerusalem) with witnesses marks
the beginning of a new month what time does it occur? before or after sunset?]
Day 8 (e.g. 8-15-2013) is the First Shabbat of the Month:
The First Quarter Phase appears at sunset on the evening of Day 7 day of
the month (e.g. 8-14-2013). This announces that Day 8 is Shabbat. In the
northern hemisphere if you are facing south, the moon will be seen at
sunset overhead. This is the waxing first quarter moon which is usually
neither convex nor concave (but sometimes can be slightly so), and with the
flat side perpendicular to the earth.
Day 15 (e.g. 8-22-2013) is the Second Shabbat of the Month:
The full moon of the month can be seen rising in the eastern sky about the
time the sun sets in the west on Day 14 of the lunar month (e.g. 8-21-2013)
(cf. 7-22-2013). This full moon announces the next day (Day 15) of the lunar
month as Shabbat. The same day the moon becomes full, it starts waning.
The moon can look full for 2-3 days. The real full moon normally rises at or
after sunset.
Day 22 (e.g. 8-29-2013) is the Third Shabbat of the Month:
36
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning, with the rising of the sun with the moon directly overhead,
straight up if you are in the northern hemisphere and facing south. Reason-the sun is moving at right angles to the earth every quarter, so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer. If you wait until dawn, viola,
the third quarter moon will be seen before the Shabbat begins at dawn.
This announces Day 22 of the lunar month as a Shabbat day. (This is the
waning quarter moon.)
Day 29 (e.g. 9-5-2013) is the Last Shabbat of the Month:
The Waning Sliver, just prior to conjunction, can sometimes be seen but it
will be in the sun's glare at other times. If you don't see it, watch each
evening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day. It will only be one or two days
until you see the crescent.
So the Shabbats moons are normally seen before the Shabbat begins. The
first two will be seen at sunset the evening before, the last two will be
seen at or before dawn before the Shabbat begins.
The 30th day and 1st day:
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday,

nor a Shabbat. It is a third category of day. Both Day 30 and Day 1 of the
month are for New Moon celebration. So there are either one or two New
Moon days each month. [There will be no day 30 in a 29-day month.]. No
moon will be seen to announce either day, morning or evening. [It is what is
astronomically called dark moon.] Day 29 or 30 ends the previous month and
the following day (Day 1) begins every new month. On the evening of the
1st day, the first new crescent (waxing sliver) can be seen about 35 to 45
minutes after sunset just to the left of where the sun went down or low in
the western sky just after sunset. This announces the beginning of Day 2
in the new month, which is the first work day of the first week of the new
month.
Day 2 through Day 7 are work days; Day 8 is Shabbat day. New Moon day
does not count to constitute a week. Days of the month 2-8 are the seven
days of the first week. Please note that Shabbat is STILL as always has
been on seventh day of the lunar week, every week. Shabbat is on Day 8,
15, 22, and 29 of each month. New Moon Days are worship days but are not
Shabbat days.
37
**New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets). They are separate. Yah's Word
verifies Day 8, 15, 22 and 29 are Shabbat days. The gate to inner court of
the ancient Tabernacle is shut on all six work days, but open only on the
New Moon Days and the Shabbat days (Ezk 46:1) the gate is not to be
shut until evening (Ezk 46:2). At the entrance of the Tabernacle (Ezk
46:3) people worshiped on their worship days (the New Moon days and
Shabbat days). (Amo 8:5, Isa 66:23, 2Kg 4:23).
The REASON for any exceptions to the above is because the moon is not in
a circular orbit around earth. The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit, or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit. This can affect any of the 4
phases of the month, but normally affects either the first or third quarter
phase and only affects ONE phase in a month. This does not occur every
month, maybe4-5times a year. This should not concern for keeping lunar
Shabbat. It is a natural occurrence, and all nature screams the majesty of
Yah.
(edited on the material from www.creationcalendar.com )
38
Calendar of the 1st month of the year 30 C.E.

Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week, non-cyclic]

[Spring equinox Mar 22 (19:28); Dark Moon Mar 22 (22:40)]
39
Compare with the calendar for the Apr 6 Thursday Crucifixion Sunday Resurrection
scenario:
[New Moon Day determined differently taking the New Moon day on one day after visibile
cresent moon (but why??).] [Seemingly discrepant reckoning - ?? duo to sunset-to-set Hebrew
calendar making them confused? The visible crescent would be after sunset, thus resulting to
have Mar 24 as Nisan 1.]
Then, Abib 1 = Mar 24; Abib 14 = Apr 6 Thu. Hence a Thursday crucifixion Sunday
Resurrection scenario. See www.triumphpro.com/jesus-in-grave-new-truth.htm ]
40
How to find a Scripture based scenario:

The Year begins at the moment of sunset at Jerusalem, on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1. A Year can begin before or after the
spring equinox. The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox. A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year. The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7.
[note a day for sunset-to-sunset Hebrew calendar
system]www.torahcalendar.com/ORBITS.asp?HebrewDay=2&HebrewMonth=2&Year=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection, based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week, which is not same as the
church liturgical Holy Week?
1. To determine the year His crucifixion was - which year, CE 30, 31, 33 on what
basis?
(1) An interpretation of Daniels 70 week prophecy cannot be the proof for the
year of His death. (Some finds CE 31 to fit the prophecy as they interpreted. Cf.
Abib 14 to fall on Mon, not Wed. For some it is for CE 33, all in manner of
circular reasoning.). Daniels prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture. Thus it cannot
be used to arrive at the year of His crucifixion, or even of His birth.
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year. Its sole aim is to support the traditional ecclesiastical Holy Week
which is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism. [Note: with the Friday crucifixion, the
resurrection should fall on Monday if read as in the Biblical narrative.]
2. With the astronomical data on the date and time of dark moon. [Dark Moon
from conjunction of the sun and the moon is a less confusing term than
astronomical new moon, as the moon is not visible from the earth.] To determine
the biblical New Moon Day of the 1st month (Abib) (crescent new moon) around
the time of spring equinox and ensure the Pesach to fall in the barley harvest season
late March to April in the solar year, not rainy season of early March. This
process of finding the first month is unrelated to Gregorian calendar and is
independent of the rabbinic Hebrew calendar systems, both of which were not used
or existed in the time of Yeshuas time.
3. Abib 14 is the Pesach day which with the Pesach full moon. It varies on Nisan
(14 to 16) if followed a rabbinic Hebrew calendar reckoning.
41
On various crucifixion date scenarios

1. Kenneth F. Doig (1990), New Testament Chronology,
www.nowoezone.com/NT_Chronology.htm www.nowoezone.com/NTC17.htm
2. James Montgomery Boice (1999), Gospel of John, (Vol. IV, p. 929)
3. Reuben Archer Torrey (1996), Difficulties in the Bible, Ch. 21 (pp. 155-164)
(Wednesday Crucifixion scenario)
4. Larry M. Wishon (2012), The Only Sign Given (pp. 125-9) (Wednesday Crucifixion
scenario)
5. Jean Meeus, Astronomical Tables of the Sun, Moon and Planets

6. www.truthontheweb.org/calendar.htm (on calendation)
Reading material:
http://goo.gl/CU1wCr - [Got stuck with Gregorian mindset of seven numbered days of the
solar week and Jewish mindset of day of sunset-to-sunset to refute Friday crucifixion
scenario!]
http://thechronicleproject.org/PDF1/calendarfraud.pdf
General references
1. Reviews on Three Days and Three Nights see the attachment to this PDF file.
Materials reviewed:
Fred R. Coulter(2004), TheDayJesustheChristDied
TheBiblicalTruthaboutHisPassion,CrucifixionandResurrection
Reuben Archer Torrey (1996), Difficulties in the Bible
Ch. 21 Was Jesus Really Three Days and Nights in the Heart of the Earth?
Larry M. Wishon (2010), The Only Sign Given
Ralph Woodrow, Three Days and Three Nights Reconsidered in the Light of
Scripture
ThreeDaysandThreeNights(June2013)www.ralphwoodrow.org/articles/three
-days.pdf
Harold W. Hoehner (1978),Chronological Aspects of the Life of Christ
(http://books.google.com/books?id=fS28b9GC1dcC) [Friday; CE 33 scenario
with too facile proofs.]
2. Ernest L. Martin (1996), Secrets of Golgotha (2nd Ed), pp.414-437 Addendum
One: The Year of Jesus Death. [Detailed study to show the year to be 30 CE. Note,
in pp. 430-432 he was shown to still adhere to the traditional Friday crucifixion
scenario.]
3. We are going to find numerous publications coming out on this subject. Here are
some recent ones:
Kstenberger, Taylor, Stewart (2014), The Final Days of Jesus: The Most Important
42
Week of the Most Important Person Who Ever Lived

It follows the traditional scenario of Thursday Last Supper, Friday Crucifixion,
Sunday Resurrection, year 33 CE.
McRay and Eoff (2013), Was Jesus Three Days and Three Nights in the Heart of the
Earth. (www.eschatologyreview.com/)
They claim Scripture actually shows the resurrection to have occurred at the
same time (of day) as the burial
[Check an ad in BAR magazine (www.biblicalarchaeology.org). Its non-scholar
material.]
Ref: James Davis (2013)

Wrong interpretation of the biblical texts reinforced by the lack of understanding the calendar systems;
The Time of Jesus Death and Inerrancy: Is Harmonization Plausible?www.bible.org
View One: John 19:14 had an original reading of the third hour which was confused for the
sixth.
View Two: John is using a roman civil reckoning that started the day at midnight John
19:14.
View Three: Marks Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Cross
View Four: Time approximation allows for adequate harmonization of Mark and John.
Note: This article gives a good summary of the issue, presenting the predicament the traditional
understanding faces with several different views but offering no solution to contradiction and
confusion. All four viewers have missed the genuine solution.
43
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutiny
for they serve as important time-makers in the Passion narrative.
Season; festivals
evening
preparation
Lords Last Supper vs. Pesach meal
Mt 26:17; //Mk 14:12; //Lk 22:7 Matzah [festival] vs Pesach (x:
Passover) [feast]
O.T. between two setting-times of the sun; > between evenings
between two evenings
O.T. Lev 23:8; //Deu 16:8
O.T. Lev 23:32 shabbat rest from evening
Mt 12:40 three days and three nights; Jonahs sign
Mt 28:1 shabbats (pl.)
Mt 26:2; //Mk 14:1 two days later Pesach to come
Mt 26:17; //Mk 14:12; //Lk 22:7 unleavened bread; the [first] day of
the matzah eating
Mk 14:14; //Lk 22:8 eat the Pesach
Mk 16:1 after this shabbat had past
Mk 16:2 at suns rising
Mk 16:9 after having risen
Mt 27:57Now evening having come
Jn 12:1 Six days before the Pesach
Jn 13:1 before the festival of the Pesach
Jn 18:28 eat the Pesach
Jn 19:14 eve of the Pesach feast
Jn 19:14 sixth hour-period
Jn 19:31 High Shabbat
Jn 19:42 shabbat preparation day
Jn 20:19 evening that same day, after the day one of the week
44
seasons
Hebrew word mowadah means appointed (times) usu. translated as seasons.
preparation
The word preparation paraskeue occurs 6x in the Gospels all in the narratives
of the Passion-Passover Week:
Mt_27:62; after preparation
Mk_15:42; preparation
Lk_23:54; -[a] day of preparation
Jon 19:14preparation of the Pesach
Jon 19:14, 31 preparation
Jon 19:42 of Yehudims preparation
all in the sense of day of preparation, that is, 6th day of the lunar week which was
to prepare for Shabbat. It has nothing to do with Friday of the Gregorian solar week,
which is also used in rabbinic Hebrew calendar (as Saturday = 7th day)
Lords Last Supper vs. Pesach meal
(Mt 26:26-29; //Mk 14:22-25; //Lk 22:17-20; Cf. Jn 13:1-20)
Proof that the Last Supper was not the Pesach meal of Abib 14.
www.triumphpro.com/john-19-sixth-hour.htm
Jn 19:14 Eve of the Pesach feast, about sixth hour Pilates sentencing
Jn 13:1Asupper before the Festival of the Pesach ( = 8 day season)
Jn 18:28 Early in the morning ~ wanted to avoid getting defiled for them to eat for the
festival of Pesach season may not be referring to the Pesach meal itself.
Bread - Mt 26:26; //Mk 14:22; //Lk 17:19 a loaf of bread (Gk. artos), not matzah (Gk.
azumos) (also in 1Co 11:23, 26); no lamb. Pesach meal was for everyones family meal.
Quoting from David H. Stern,
"The Last Supper is considered by most scholars to have been a Pesach meal or Seder.
Many Pesach themes are deepened, reinforced and given new levels of meaning by
events in the life of Yeshua the Mashiah and by his words on this night. However, Joseph
Shulam has suggested that it may not have been the Seder but a se'udat-mitzvah, the
CELEBRATORY 'BANQUET accompanying performance of a commandment' such as
a wedding or b'rit-milah.
"Here is the background for his argument. When a rabbi and his students finish studying
a tractate of the Talmud, they celebrate with a se'udat-mitzvah (also called a se'udatsiyum, banquet of completion, i.e., graduation). The Fast of the Firstborn, expressing
gratitude for the saving of Israel's firstborn sons from the tenth plague, has been
prescribed for the day before Pesach, Nisan 14, at least since Mishnaic times. When it is
necessary to eat a se'udat-mitzvah, this takes precedence over a fast.
45
" But, Shulam reasons, and if the si'udat siyum custom applied in the first century
to the completing of any course of study, then Yeshua might have arranged to have
himself and his talmidim [students, disciples] finish reading a book of the Tanakh on
Nisan 14. Or, since Yeshua knew he was going to die, he may have regarded it as
appropriate to complete his disciples earthly course of study with a BANQUET. This
solution would also resolve the perceived conflict between Yochanan [John] and the
Synoptic Gospels over the timing of the Last Supper" JNT, p.77).
[Note: In his translation of The Jewish New Testament, Stein has made a serious error
by rendering what should have been bread as matzah, even Mt 26:23, in the
occurrence in the context of the Lords Last Supper (unrelated to the festival of eating
the matzah, e.g. Mt 26:26; Mk14:20, 22, Lk 22:19; 24:30; Jn 13:27)
Mt 26:17; //Mk 14:12; //Lk 22:7 Matzah [festival];

A common question on the parallel Synoptic passages Mt 26:17; //Mk 14:12; //Lk
22:7 is usually brought up like this: how is the verse containing the phrase on the
First [day] of the Unleavened Bread to be understood when Pesach was actually
yet to come up?
The first point to be clarified is dealt in the Section II 11. Matzah
What does it mean the phrase on the first [day] of the Unleavened Bread
which was further elaborated in Mk 14:12 as hote to pascha ethuon (when [they]
would slaughter the Pesach [lamb]), and Lk 22:7 h edei thuesthai to pascha (in
which its necessary to have the Pesach [lamb] slaughtered). G-Mt does not have
this.
The second question When this statement was made and in what sense? requires us to
scrutinize the whole verse at the level of discourse, not just grammar and syntax. G-Lk has
it as a clause lthen de h hmera, while G-Mt and G-Mk simply has it a dative adverbial
noun phrase, t de prt tn azumn (Mt 26:17a); t prt hmera tn azumn (Mk 14:12a)
IRENT takes the setting of this verse (which is the date for getting the Upper Room
ready) same as the opening verse of the chapter (Mt 26:1; Mk 14:1; Lk 22:1). Hence,
at the level of discourse, this verse is to be seen parenthetical in the narrative
beginning with a verbal clause. When aorist of the verb here in Lk 22:7 is taken as
most do as to describe the even in the past (the Matzah festival day came), we have
the statement which flat out contradicts the Passion narrative chronology itself. Here
is how IRENT renders:
Mt 26:17; //Mk 14:12
And [that was] then toward the first day
for eating the matzah [to come up for the season]
46
Lk 22:7a
Coming on the way, this was then, the [first] day
for eating the matzah [for the season]
oidate hoti meta duo hmeras to pascha ginetai
the [feast of] Pesach (the word matzah is not there)
Mk 14:1 n de to pascha kai ta azuma meta duo hmeras
the [feast of] Pesach and the [festival of] Matzah
Lk 22:1 ggizen de h heort tn azumn h legomen pascha
the Festival of Matzah, which is referred to simply by Pesach
Mt 26:2
Mt 26:17
ti de prti
the first day
tn azumn,
for eating the matzah,
Mk 14:12
kai
ti prti hmera tn azumn

hote to pascha ethuon,
the first day
for eating the matzah when the Pesach is slaughtered,
Lk 22:7
hlthen de h hmera
tn azumn
en hi edei thuesthai to pascha
the [first] day for eating the matzah in which its necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 26:2 //Mk 14:1 //Lk 22:1) belongs to
the same date as the subsequent verse set (Mt 26:17 //Mk 14:12; //Lk 22:7).]
the Pesach feast [It is on the day of Pesach (Abib 14) with the Pesach meal in the
evening (Its in the evening of Nisan 15th in rabbinic Jewish calendar reckoning).
matzah [Heb. matzah, matzot (pl.)] [Gk. ta azuma (pl.) the unleavened breads]
[Unleavened (= not risen) means bread baked of freshly made dough without having
it ferment and rise; does not mean made with no yeast in it.] [The word by itself should
be taken as matzah itself which is to be eaten, rather than festival as such.]
the Festival of Matzah It refers to seven additional days of eating the matzah after
the Pesach feast day. Lk 22:1 simply tells of getting near of the Festival of the Matzah
which is often referred to also by Pesach, without specifying the date itself.]
day for eating the matzah (is inclusive all eight days, not just seven days of the
festival of Matzah)
[Note: Greek prtos (in Mt 26:17a; //Mk 14:12a) cannot be read in the sense of
before rather than first (day) in Greek syntax, treating like Gk. pro before Jn
13:1.
(Contra www.worldslastchance.com/YHWHs-calendar/the-Passover-puzzle.html)]
47
evening
The word evening in English is used in different sense (incl. as afternoon in
Southern American accent). A common Gk. word opsiosin GNT is translated as
evening (but in NWT late in the afternoon Mt 27:57; //Mk 15:42). (Related to
opse Mk 11:19; 13:35; Mt 28:1).
Cf. hespera Lk 24:29; Act 4:3; 28:23
Hebrew word itself has several meanings:
O.T. between the two evenings
Various rendering of the Hebrew expression ben ha'arbayim (in Exo 12:6; Num 9:3,
5, 11; Lev 23:5 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense. It denotes the time period [in-between] two setting-times of the sun time for
the sun to begin to descend and to begin to set below the horizon
= between the two setting-times (translation by Everett Fox (1986), Now These
Are The Names - Exodus);
= Mk 15:33third hour-period, the time of Yeshuas death on the Cross, is on this hour
of the first Pesach lamb to be slain.
[See also on Lev 23:32 shabbat rest from evening in WB#4 under Section II. 4.
Sabbath]
[time of slaughtering the Pesach sacrifice]
Exo 12:6; Num 9:3, 5, 11; Lev 23:5 - in the afternoon.
Deu 16:6--"at the evening, at the going down of the sun" [from the midday,
not at sunset]
Heb. ereb vs. English evening, suns setting time, etc.

Exo 29:39, 41; Num 28:4, 8; for daily offerings the second lamb offered
in the afternoon or evening;
Exo 16:12; [quail meet eaten] suggests during evening (NET) since quail
arrived ba ereb (in the evening) after sunset with shabbat daytime having
past.
Exo 30:8; [Aaron sets up lamps; the Altar of Incense] suggests late
afternoon before sunset.
48
Exo 12:6; between the suns setting times, in the Pesach day of Abib 14 when
the Pesach lambs (or kid-goats) were slaughtered (also Num 9:3, 5, 11; Lev
23:5)
(See below in NET tn for different interpretations)
1 between the setting-times ;
[fn. from Everett Fox (2000), The Five Books of Moses, p. 315 at twilight. This
time is mentioned elsewhere (e.g., 16:12; 29:39, 41; and several places in
Numbers) in connection with the sacrifices made by the priests. This perhaps
implies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function.]
2 between the two evening (NWT-3), between the evenings (ISR, LITV,
YLT).
2 translations based on different interpretations;
/xx: at dusk CJB, GW, JPS, MSG;
/xx: at twilight NKJV, ESV, NRSV, NASB, HCSB, NIV duo, ERV, ISV, NLT,
Robert Alter; NWT-4; /
/in the evening KJV, RSV, AMP, MKJV;
/at evening HNV, WEB, UPDV;
/at even ASV; /
/about euven Bishops;
/on the evening GNB, (CEV);
/around sundown NET (Exo 12:6; 29:39, 41; 30:8; during evening Exo
16:12;twilight Lev 23:5; Num 9:3, 5, 11)
/when the sun goes down NIrV;
/between sundown and dark BBE (only here nightfall)( cf. Exo 16:12; Lev
23:5;at evening Num 9:3, 5; in the evening Num 9:11)
/ad vesperam Vulg;

[NET is inconsistent in rendering: /NET between the evenings Exo 29:41;
/x: between the evening NET2; /x: NET1 around sundown] during the
evening Exo 16:12
NET tn The expression "between the evenings" (

[ben ha'arbayim])
has had a good deal of discussion. There are several predominant views.
(1) Targum Onqelos says "between the two suns," which the Talmud explains
as the time between the sunset and the time the stars become visible. More
technically, the first "evening" would be the time between sunset and the
appearance of the crescent moon, and the second "evening" the next hour, or
from the appearance of the crescent moon to full darkness (see Deu 16:6--"at
the going down of the sun").
(2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to
decline in the west and cast its shadows, and the second evening is the
beginning of night.
(3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is
that the first evening is when the heat of the sun begins to decrease, and the
49
second evening begins at sunset. Roughly from 3-5 P.M. The Mishnah (m.
Pesahim 5:1) indicates it was killed about 2:30 P.M.--anything before noon was
not valid.
Driver concludes from this survey that the first view is probably the best,
although the last view was the traditionally accepted one (S. R. Driver, Exodus,
89-90).
[Cf. Coincidentally, there is an American Southern dialect - meaning even as

the period beginning from noon!]
Cf. same phrase in Exo 16:12
Exo 16:6
It will be when YHWH gives YOU

when evening comes, then you will know
and when morning comes, then you will see.
Exo 16:8
It will be when YHWH gives YOU

in the evening something of meat to eat
and in the morning bread to have your fill.
(its time of providing; not time of eating.)
Exo 16:12
'Between the two setting-times (evenings)

YOU will be eating something of meat
and in the morning YOU will have your fill with bread.
(i.e. with enough bread) (- CJB, NRSV; /x: eat until you are full
HCSB; /x: be satisfied NET; /x: be filled KJV, ESV duo, NIV trio; /> in
full measure BBE; /have all the bread you want /> have more than enough
bread - CEV)
Exo 16:13
It came to pass that in the evening
the quails came upon and cover the camp
Num 28:1-8 (on Daily Offering)
Num 28:4
The first lamb you must offer in the morning,

and the second lamb you must offer between two evenings
(/in the late afternoon NET; /between the two evenings NWT, Rhm;
/between the evenings ISR; /at twilight - NRSV, NASB, ERV, NIV duo; /at
dusk GW; /in the evening RSV, MSG, GNB, CEV; /at even KJV; /ad
vesperam Vulg; /when the sun goes down -NIrV),
www.hope-of-israel.org/2evens.htm - [Ben Ha Arbayim -- "Between the Two Evenings" -Just What Does This REALLY Mean?][Note it follows sunset-to-sunset reckoning of a day
as in rabbinic Jewish calendar.]
50
O.T. Lev 23:8; // Deu 16:8

Lev 23:8 But you must present an offering made by fire to YHWH
seven days.
On the seventh day there will be a holy convention.
No sort of laborious work may you do.
Deu 16:8 for six days you are to eat matzah;
on the seventh day
there is to be a festive assembly (a) for YHWH your God;
you are not to do any kind of work.
(a) /festive assembly CJB; /assembly NET, NIV duo; /solemn assembly most; /x:
closing festival to ISR; /xxx: holiday MSG; /eksodion heort LXX; (cf. holy
convention LXX klt hagia)
(Cf. Ref. http://biblehub.com/deuteronomy/16-8.htm ) After 6 days from Abib 16-21.

That on the seventh day (of the Festival as such) people cease from labor does not
make it sabbath as is in sabbath day.
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of two sabbaths in the festival week in order to explain away
the problem in the time-frame which is actually a byproduct of using rabbinic
Jewish calendar and modern Gregorian solar week. If they are correct, suppose Nisan
15 happened to be Friday, then they have a festival sabbath on 15th, and then
Saturday sabbath on 16th; another spurious festival sabbath on the last day of the
festival Nisan 21 (which is Thu); then comes Saturday sabbaths on Nisan 16 and
Nisan 30, plus preceding Saturday sabbaths on Nisan 2 and Nisan 9. They have total
three sabbaths in that week, not two!!
And they have total 7 sabbaths in a month (5 Saturday sabbaths and 2 festival
sabbaths)!! Such a grotesque result from their thinking!
rabbinic Jewish calendar
Nisan (7th month of the Year) (30 days)
Sat
Sun
Mon
Tue
Wed
Thu
Fri
1
8
15
22
29
(of Gregorian
solar week)
2
9
16
21@
23
30
red Sat sabbath; green Festival Sabbath; @ Blue last day of Festival
(Nisan 21) as Sabbath, which is called 7th day of Festival.
We have total 7 Sabbaths!! in this month according to rabbinic Jewish
calendar with solar week.
51
Compare with the Scripture-based Calendar

Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat, Sun, Mon, Tue, Wed, Thu, Fri]
1st
2nd
3rd
4th
5th
6th
7th
1
8
15
22
29
(named days
no applicable)
(numbered days)
2
9
16
21@
23
30
Red 7th day of the full week = sabbath.
@ - last day of the festival (Abib 15-31), which is not called 7th day.
Note: Named days of the solar week are crossed out, since they have no
correspondence to the Scriptural lunar week.
There are only 4 sabbaths in any month, (whether it is 29- or 30-day
long.) Abib / Nisan is 30-day long
Cf. Lev 23:36 for the Festival of Booths 7 days; on the 8th day
which is the first day of the lunar week after completion of 7-day long
festival.
O.T. Lev 23:32 shabbat rest from evening

[See Section II. Notes on Terminological Issues 4. Sabbath, Shabbat, 7th day of the week; Shabbats]
52
Mt 12:40 three days and three nights; Jonahs sign

[See Appendix here for Chapter 2 of Yonah (Jonah).
See the (attached) separate file Reviews on Three Days and Three Nights]
This verse is found to be significant in two ways. (1) What is meant and another is
that this has prompted many to come out with questioning the validity of the
traditional scenario of Friday crucifixion resurrection, which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt
12:40 three days and three nights as the way they interpreted, to have given rise to
alternative scenarios such as Wednesday crucifixion scenario. (2) The Jonahs story
is read eisegetically to find support for their own positions. They are not reading it
properly. Jonah was in the belly of a whale; he was not dead while Yeshua died.
The belly of a whale cannot be symbolic of being dead for Yeshua.
Several issues are to be resolved, which are all weaved together so that the verse
should give only one true sense:
(1) heart of the earth it does not mean underground; buried.
(2) three days and three nights means as it says, not as 72 hrs.
(3) sign as in so-called Jonahs sign it is not the Sign given by Johah, nor a
sign of the Messiah to prove or show that Yeshua was the prophesied Mashiah.
Both sides of the arguments cannot be right. That does not mean that one side is to
be right. Usually both are wrong. Those trying to refute the other has valid points
which are not with answers; however, the alternatives provided by them on their own
are not irrefutable neither. For example, an explanation by interpreting the phrase in
the heart of the earth to refer to Yeshua remained laid in the tomb after His death is
groundless. The expression heart of the earth does not mean depths of the earth,
an underground place, grave, or tomb, but the very City Yerusalem, which has
been variously called in the ancient times the center of the world, the navel of the
earth, etc.
The phrase three days and three nights and other phrases such as (raised) on the
third day are usually mixed up with various method of explaining away the apparent
contradiction. A Jewish custom of reckoning a part of a day as a whole day is being
cited. It ignores the difference in the convention of counting off (how many dates)
dates and duration of a period (how many days). It is not a matter of difference
between inclusive vs. exclusive reckoning. a The literary context points that it alludes
to the period from His carrying the cross to His resurrection.
a
www.apologeticspress.org/APContent.aspx?
category=10&article=756&topic=139# What
is Inclusive Reckoning? - Wednesday
Crucifixion Theory i
53
The translated phrase Jonahs sign is easy to mislead. It is properly sign as Jonah
was. And nowhere in the text appears the phrase the only sign (a product of
eisegesis). By the word sign it does not mean a proof (a proof of His Messiahship,
for example). a
During His earthly ministry, what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah. On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished. A sign is a pointer. Many signs (often
confused with and erroneously translated as miracle, for which Greek word means
mighty works) Yeshua had shown; He was giving a pointer pointing to the coming
of Gods kingdom reign in and through the person of who He is. The Gospels tells us
that Yeshua was not on proving that He was the Mashiah, but what he did and said
by itself was showing He was to one who was to come as the Mashiah.
IRENT translation of the pertinent text in G-Mt:
12:39
But in reply he said to them,
An evil and adulterous generation
it keeps on looking for a sign [+ of coming of the Kingdom reign]!
No, no [such] sign shall be given to it
unless it be such sign as Yonah the prophet was:
12:40
Indeed, just as Yonah was three days and three nights
in the belly of the whale; {Jon 1:17}
so shall the Son-of-man be three days and three nights
in [+ your City at] the very heart of the Land

[+ putting Himself there through His suffering].{Ezk 38:12; 5:5}
12:41@
It is the people of Nineveh

who will stand forward at [the time of]the Judgment
against people of this generation
to serve as evidence that will condemn them.
How come?!Because, when Yonah preached to them,
they listened to repent and turned from their sins.
And look, what is here now is greater than Yonah

but you wont respond to!
12:42
It is the queen of the South

who will come forward at [the time of] the Judgment
against people of this generation
to serve as evidence that will condemn.
How come? Because she ventured to travel from the ends of the Land
[to Yerushalayim, the heart of the Land][ v. 40]
all to hear the wisdom from Solomon,
It is not the sign of who He was (the Mashiah) on which one hangs on doctrines! A shallow
understanding of the Scripture is shown, as many do similarly, inwww.ucg.org/doctrinalbeliefs/son-man-will-be-three-days-and-three-nights-heart-earth/writes: If Jesus were in
the tomb only from late Friday afternoon to early Sunday morning, the sign He gave that He
was the prophesied Messiah was not fulfilled ....
54
and look, what is here now is greater than Solomon

but you wont listen to.
The internal chronology of the Passion narrative tells us unambiguously that
He was raised to Life with the crucifixion on Day 1,
He was rested the High Shabbat in the tomb on Day 2, and
He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day.
Mathematical gymnastics for three days and three nights:

The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights. Note that it is not the
duration of His being buried, not of His remaining dead. This fact itself , however, will not
by itself lead us to find when His resurrection was (date, day of the week, or time).
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up. Neither it is synonymous with three days (as used in defense
of the traditional Friday crucifixion Sunday dawn resurrection scenario). The Scripture
comes to us as the vessel of Word of God, because it cannot contradict itself.
Lets assume with approximation that the sunset was 6 p.m., sunrise was 6 a.m., and burial
was 6 p.m., just to make arithmetic simple to show a general picture.
Since everyone would agree without any objection that the end point of this specific time
period is to be His resurrection, we have in the conventional Friday-Sunday time-frame:
From His burial at 6 p.m. Friday to 6 a.m. Sunday is 6 + 24 + 6 = 36 hours.
From His crucifixion, add + 6 hours = 42 hours
From His betrayal and arrest (as most understands) on Thursday late night: add + 6 = 48
hrs.
There is no way with Friday-to-Sunday time-frame for the period to come up as near as 72
hours, even though the phrase three days and three nights would not be precisely 72 hours.
How do then Friday crucifixion scenario proponents explain it away? Here is one example
which actually discredits the Scriptural integrity and validity: claiming that this statement
was not the words of Jesus, but the explanation of Matthew by Barclay who
continues The fact is that Matthew understood wrongly the point of what
Jesus said; and in so doing he added a strange mistake, for Jesus was not
in the heart of the earth for three nights, but only for two. He was laid in the
earth on the night of the Good Friday and rose in the morning of the first
Easter Sunday. [William Barclay, The Gospel of Matthew, the New Daily Study Bible,
p. 58 as quoted in Wishons The Only Sign Given, pp. 5-6]
A much more palatable escape route is to borrow from how the Jewish people counts as part
of a day as the whole day. Valid and acceptable as far as it goes, and many examples can be
found even in the O.T. However, such use of onah (= the period of time used to count a day
or any part of it) applies only when a date is to be counted off (two dates at the start and at
55
the end of a period of more than two days). It has nothing to do with reckoning of duration
of a period, which is what the Matthean phrase three days and three nights is concerned.
What is then the period of from the time He was laid in the tomb to His resurrection? Three nights
and Two days (N 1, D 2, N 2, D 3, N 3). The period expressed in terms of three days and three
nights or three nights and two days is not something which determines when He was crucified and
when He was raised to Life. The logic of thinking should be reversed. It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies.
Yonah Ch. 2
2:1 (1:17) Now YHWH prepared a great fish
to swallow up Yonah,
and Yonah was in the belly the fish [belly /> stomach; /x: bowels
YLT; /x: inward parts NWT]
three days and three nights. [not three days, nor three
dates]
2:2
Then Yonah prayed to YHWH his Elohim

from inside the belly of the fish
and said:
Out of my distress I called out to YHWH,
and He answered me.
Out of within the belly of Sheol [Gk. Hades] I cried out for
help.
and You heard my cry.
2:3
When You threw me into the depths,

into the heart of the open sea, [/middle NET]
Then the currents engulfed me:
all the breakers and waves You sent they swept
over me.
2:4
And I said [to myself],

<I have been driven away from in front of your eyes!
How shall I gaze again upon Your holy Heykal [Gk.
naos]?
2:5
Waters encircled me clear to [the] soul;

the watery deep itself kept enclosing me.
Seaweeds were wrapped around my neck.
2:6
To the bottoms of [the] mountains I went down.

As for the earth, its bars were upon me forever.
But out of [the] pit
You brought up my life, O YHWH my Elohim.
2:7
When my soul ebbs away within me,

YHWH was the One whom I remembered.
and my prayer came up to You, into Your holy Heykal.
2:8
As for those who are observing the idols of untruth,

they leave their own loving-kindness.
56
2:9
2:10
But as for me, with a voice of thanksgiving

I will offer sacrifice to You.
What I have vowed, I will surely keep.
Salvation belongs to YHWH.>
Then YHWH spoke to the fish,
and it threw up Yonah onto the dry land.
Mt 28:1 sabbaths (pl.); after the week

after the week; /after the sabbath was over; /after Sabbaths were over; /late on the
sabbath; /late on the week
The Greek phrase (opse de sabbattn) only once here in Mt 28:1 (not in the parallel
pericope of the Empty Tomb in other three Gospels), but seems to correspond to //Mk
16:1 statement when the Sabbath was over.
The plural Gk word does not mean sabbaths; its an idiom for week. The phrase
means after the week.
As the word is in plural shabbats, though this adverbial noun phrase refers by itself
to the same day, it is not correct to render as if it is singular. E.g. It does not mean
after the Sabbath as many translation render (NKJV, NET, HCSB, ESV, NRSV,
NIV trio, NASB); after the sabbath (RSV, NRSV, NWT). Same is said of rendering
such as the sabbath having passed (Wuest), the Sabbath day was now over (NIrV),
the Sabbath was over (CEV), when the Sabbath was over (PNT), the day after
the Sabbath day was ~ (ERV), at the close of e sabbath (Mft), and as the Sabbath
day ended (AUV).[For the examples of Sabbath in plural vs. singular, see Mt12:1-2,
5.]
The Greek conjunction tells that this phrase begins a new topic, that is, it does not
belong to the end of the last verse of the preceding chapter (27:66) as some tries to
read. The
Nor the Gk phrase mean late on the sabbath day (ASV); late on the Sabbath day
(UPDV); late on the Sabbath (BBE, MRC); late on sabbath (Darby), late in the
sabbaths (LITV); or late in the week (MKJV), in the end of the sabbath
(Geneva), in the later ende of the Sabboth day (sic Bishops). Other wrong rendering
at the end of sabbath (KJV), on the eve of the sabbaths (YLT) and it is the
evening of the sabbaths (CLV). These are frivolous rendering - after the day of
worship (GW) and Early on Sunday morning (NLT).
Nor can it mean after (two) sabbaths (an eisegesis to prove their faulty
interpretation) as if there can be more than one Sabbath day is a week. This is what
the Wednesday crucifixion scenario had to fall back, to justify the time-line they have
come up. [Neither the idea of double sabbath in the Passion week that two sabbaths
happened to fall on the same day on that year a claim by the proponents of the traditional
Friday crucifixion scenario.]
57
Such a wrong idea of two consecutive Shabbats in the Passion week is to serve
their misunderstanding of chronology and calendars: claiming that there are two
sabbaths different kind in the week-long festivals
(1) annual festival Shabbat (Nisan 15 Exo 12:16; Lev 23:7; Num 28:16-18 15th
of Nisan; in CE 30), and
(2) weekly Shabbat (Nisan 16).
Mt. 27:62 the next day (i.e. the day after the crucifixion) which was after the
Preparation in other words, the crucifixion was on the preparation day. Here
preparation means shabbat preparation. (Cf. eve of the Pesach in Jn 19:14) And the
First day of the Festival of Matzah falls always on 7th day.
Again, it should be emphasized that there is only one kind of Shabbat day on the 7th
day of the lunar week one Shabbat day in a week. The 7-day long festivals have its
first day set on the 7th day, hence called High Shabbat one and same Shabbat, not
another Shabbat in that week.
Mt 26:2; //Mk 14:1 two days later Pesach to come

Here Pesach refers to Pesach feast on Abib 14 (Nisan 15) evening, not Pesach
Festival of Matzah from Abib 14 to 21.
Mt 26:2after two days the Pesach[feast] \meta duo hmeras to pascha ginetai; [//Mk 14:1
reads after two days Pesach[feast]kai the Festival of Matzah to pascha kai ta azuma (Greek word
KAI and then; /x: that is or and also); [In the v.2b, the day is explained to point to the day of
crucifixion, hence Abib 14 of the day of Pesach, not Abib 15 of the Matzah Festival starting.] [cf.
//Lk 22:1 <getting near was the Festival of the Matzah the one simply referred as Pesach h heort
tn aumv h legomen pascha. Here Luke simply tells Pesach is used synonymous with Matzah
Festival, which was getting near, without specifying the exact day involved.);
1; /the Pesach MRC; /Passover NLT, CEV, ERV, MSG (- missing the); /the passover NWT,
Wuest, Diagl, Mft, Darby, ASV, Whiston, Rhm, Noyes; /the Passover most, Wesley, (Geneva),
PNT; /the pasch DRB; /pascha Vulg;
[Note: feast in some translations is actually in the sense of festival; however it is

important to distinguish feast for Pesach meal and festival of a week as Festival of
Matzah]
2 /the feast of the passover KJV!; /the Passover Feast NIrV! (- actually meaning festival),
(Bishops); /the feast of the Passover Cass, (Bishops); /(there are another two days and) the
Pesach is coming Delitzsch;
3 /xxx: the Passover Festival GNB, AUV, GSNT; /xxx: the Festival of the Passover TCNT;
/xx: the Passover Festival ~~~ [Note: This was the annual Jewish festival commemorating
Israels deliverance from Egyptian bondage under Moses leadership], UV; /
58
Mt 26:17; //Mk 14:12 //Lk 22:7 unleavened bread; the [first] day of the
matzah eating
The text does not say Festival of Matzah (as appeared in Lk 22:1). This is Abib 14,
the Pesach day itself, when they begin to eat matzah, as leaven are removed from the
house on the eve of Pesach, Abib 13. And then matzah is eaten for 7 more days
(Festival of Matzah).
Mk 14:14; //Lk 22:8 eat the Pesach
(Also below under Jn 18:28 for the same phrase)
eat meals for the Pesach season IRENT [Most translates the Greek phrase phag to
Pascha as eat the passover, which is a typical Biblical jargon, unintelligible to most people.
Significantly most interpret it as the very Pesach meal, which is on the evening of Abib 14
(Nisan 15), so that they come to support their idea of <LordS Last Supper = the Passover
meal>. Thereby inviting the criticisms they could not satisfactorily answer. They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other.
Mk 16:1 after this sabbath had past

The women bough spice not just after the sabbath or after the sabbath was over
as if it was now Saturday evening, the day before Sunday morning.
Reading with the Scripture-based calendar, it was after this shabbat had past,
referring to 7th day High Shabbat. And now it was on 1st day of the lunar week. It
was only after daytime, evening, early night and late night that is, in the dawn
they set out to the tomb.
Mk 16:2 with the sun about to rise in the east; at suns rising
anateilantos tou hliou the sun was about to rise
with the sun about to rise in the east \anateilantos tou hliou; (>VPAA-GMS >anatell) (?
Absolute genitive like Jn 13:2) The exact same phrase is seen in Mt 13:6 (hliou de anateilantos
ekaumatisth of suns rising it was scorched cf. //Mk 4:6 hote aneteilen ho hlios ekaumatisth when
the sun rose up, it was scorched.); [a time-marker of their arrival at the tomb. Cf. Jn 20:1c Mariam
the Magdalene is coming early, still dark,] (of suns rising/having risen; x: having risen up giving
a wrong picture of the sun high up); (Cf. Lk 24:1b; Jn 20:1c);/[all these time-markers in the Gospel
has no hint of the resurrection itself (which was not observed by humans) was anytime earlier than the
dawn itself Cf. Wednesday crucifixion scenario with Saturday evening resurrection by Torrey, etc.]
/as the sun was about to rise ARJ; /> at the rising of the sun KJV+;
Mk 16:9 after having risen

Syntax issue
anastas de pri prt sabbatou ephan prton Maria t Magdaln

59
Now after having risen [to Life] [very] early morning on the first day after
Shabbat,
Yeshua appeared first to Mariam the Magdalene,
16:9
[The syntax of the verse (9a & 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar, instead of Scripture-based calendar.
AT Robertson in Word Pictures argued that the phrase pri prt sabbatou could
conceivably be construed with efan.]
1 (resurrection early morning of Sunday):
/Now when He rose early on the first day of the week,
He appeared first to Mary Magdalene, - most;
2 (resurrection time left undetermined, but leaves room to much earlier time the
proponents of Wednesday crucifixion scenario even twisted it to see it
happened even before the night.):
/After having risen, He appeared first to Mary Magdalene,
early (in the morning) on the first day of the week.
/After rising from the dead, Jesus appeared early on Sunday morning
to Mary Magdalene MSG
/>Early on the first day of the week, after he arose, he appeared first
to Mary Magdalene NET
Compare the syntax in Mt 28:1

Mt 28:1

After
but
to-the-[day]
came
,
of-sabbaths [pl.],

lighting-up
Mary
the
into
one
of-sabbaths,
Magdalene
and the
other
Mary
Here the phrase opse de sabbatn stands by itself in the beginning, but it is a
prepositional phrase with a conjunctional de in the middle. In contrast, anastas de in Mk
16:9 is a clause - a dative verbal participial clause. [Cf. the syntax of 1Co 11:32 for the
expression chrinomenoi de hupo tou kuriou being judged by the Lord]
Most confusion is the result of misunderstanding the expression first day of the week
as Sunday. The resurrection was Abib 16 dawn which was 1st day of the lunar week. It
was before Abib 17 day breaks. It was not early on the first day (NET), but at dawn,
which is the last part of the night in fourth watch (dawn-watch) of night.
Taking this phrase connected to v. 9c, a Wednesday crucifixion and Saturday evening
resurrection scenario insists that early means right after sunset at the beginning of a
new day by rabbinic Jewish calendar reckoning which was not present in the first
century CE.
[Note:]
1. The verse Mk 16:2 tells about the womens visit to the empty tomb already. It
was early morning when Mary Magdalene went to the tomb and encounters Yeshua
already risen, also in Jn 20:1ff.
60
2. The phrase having risen occurs only here in the Marks long ending; no
parallel in the Gospels. Some take anastas as an independent time clause in itself
disconnecting from the subsequent time phrase.
3. Nowhere else the time of His resurrection has been stated; it reflects the reality
that the resurrection per se was not eye-witnessed. Only the empty tomb was. (Is
there any extra biblical source or extracanonical source to tell what time was the
resurrection itself?)
4. Placement of a comma either before or after the phrase early on the first day
of the week is simply a translators idea and by itself cannot give a clue about
what day and what time the crucifixion should have been on Wednesday,
Thursday, or Friday evening or dawn. As to the exact time He appeared to Mary
(other than early in the first day of the week) is not specified here; it just says (in
G-John) that He appeared first to Mary. However, the fact that His resurrection
was none other than in the dawn is well evidenced through the rest of the
narratives in all Gospels.
[Note: Such curious question of whether the disciples at the tomb was in the morning
(Sunday) or in the evening (of Saturday) arose from the traditional rabbinic Jewish
calendar reckoning of a day of sunset-to-sunset, in addition to attempt to find a proof
text for their interpretation of three days and three nights = 72 hours being buried. ]
Mt 27:57 Now evening having come
Mt 27:57Nowevening having come /~ having arrived; \opsias (de) genomens (also in8:16;
14:15; 14:23; 16:2; 20:8; 26:20) [that is, the sun has set. Still Abib 14.] [cf. Nisan 15, the new day
(High Shabbat) begun as in Rabbinic Jewish reckoning. the High Shabbat yet to come next morning.
See Jn 19:38 for exegesis of Deu 21:23]
It is not evening was approaching, or evening approached (NIV trio), not late in the afternoon
(NWT).
Not to be confused Hebrew expression between the two twilights (or between the two evenings).
Jn 12:1 Six days before the Passover

This verse opens up the beginning of the Passion narrative proper.
Jn 12:1 ho oun Isous pro hex hmern tou Pascha
Yeshua, then, six days before the [Festival of] Pesach, ...
six days before the [Festival of] Pesach
This is the third and last Pesach in Yeshuas public ministry of two and half
years (with total of three Pesach).
Since Abib 8 was 7th day of the week, the journey back to Bethany could not
occur on that shabbat day. To arrive at Abib 9 for the date of Yeshuas arrival at
61
Bethany, counting back needs to be from Abib 15 (the day before shabbat) in
the Pesach season, not the Pesach Day of Abib 14.
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose to
count back from Pesach Day (Nisan 14), thus to arrive at Nisan 8, which then
results in different timelines of events leading to the Crucifixion.
Jn 13:1 before the Festival of the Passover
This verse opens up the Johannine account of the Lords Last Meal:
Pesach in G-Jn 9 verses
the Festival of the Pesach: 2:13, 23; 6:4; 11:55;18:39;
before the Festival of the Pesach: 13:1;
(before) the Pesach: 12:1; (by which the Festival of Matzah is often
referred to Lk 22:1):
eat for the festival of Pesach season (festive meals):18:28;
day of the Pesach feast :19:14;
Jn 13:1
pro de ts heorts tou pascha eids ho Isous hoti

Then, before the Festival of the Pesach, Yeshua knowing that
the Festival of the Pesach (h erot tou Pascha The exact phrase the
Festival of the Pesach occurs only twice in NT in Lk 2:41 and Jn 13:1.) It is
synonymous as the Pesach season, which covers the entire 8-day period, consisting of
(1) Abib 14, day of Pesach Feast (for the Pesach lamb to be slaughtered in the daytime
and for the Pesach feast with the Pesach meal in the evening) as well as Abib 15 to 21,
Festival of the Matzah (Lk 22:1 a 7-day long period of eating the matzah). The
word Pesach itself is often used in this sense, lumping both together as one single
period. Hence, the expression before the Festival of Pesach is same as before the
day of the Pesach feast.
before the Festival is not date-specific like eve, but the setting was actually
on the day (Abib 12) before the very eve (Abib 13 for Pilates sentencing
19:14) of the Pesach feast (Abib 14).]
[This verse tells clearly that the Lords Last Supper (which is narrated from 13:2 on)
cannot be the Pesach meal as such (that was to be taken on Abib 14 /Nisan 15 evening
= the precursor of Seder of the rabbinic Judaism). Note also that the nature of meal is
incompatible with the Pesach meal when the text does not use of the word artos
(common bread) instead of azuma (unleavened bread), in the Synoptic accounts of the
Last Supper. In addition, the absence of lamb to be eaten is significant as Yeshua
Himself was our Pesach sacrifice.]; /the Festival of the Passover NRSV; />
the feast of the Passover KJV; /the Feast of the Passover NKJV;
62
[Note: The use of wafer of unleavened bread used in Eucharist for church liturgy as
practiced in Christian religions is a result from conflation of the Last Supper with
matzah eating (for the Festival of Matzah)]
Jn 18:28 eat the passover

eat meals for the Pesach season IRENT so renders the Greek phrase phag to Pascha
(also in Mk 14:14 //Lk 22:8). Most renders as eat the Passover (/Passover), which is not
natural English idiom, but a typical Biblical jargon, unintelligible to most people.]
Jn 18:28 They led Yeshua from Kayafa to the Governor's Praetorium a. By now
it was early in the day. They themselves did not enter the Praetorium to keep
themselves undefiled and thus be able to eat meals for the Pesach season.
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governors Praetorium which was off-limits for the Yehudim
and being Gentiles it was ritually unclean. Entering the Gentiles was especially
avoided during the Festival.
The phrase Pesach to eat in the context cannot simply be the Passover Seder (seder
itself being is a later development in the rabbinic Judaism) in the evening of Nisan
15 as many interpret. Some take that the Last Supper meal as narrated in the Synoptic
Gospels was the Passover meal itself that had already taken before, and take this v.
28b to refer to something of a meal of Chagigah (the festive and its offerings),
which was to be taken on the 1st day of the Matzah festival on Nisan 15. (See a longwinding note in Gills commentary on this verse which is incoherent and
unintelligible.) ]
The expression eat the Pesach is to be understood as eat festival meals for the
Pesach season, not just the particular meal of Pesach feast (Cf. Pesach Seder of Nisan
15 evening) as the memorial meal for the Exodus event (Exo 12:23). IRENT reads
this expression in G-Jn as well as in the Synoptic Gospels (Mt 26:17; Mk 14:12, 14;
Lk 22:11) as any festive meal through the season, even right before or right after the
Pesach day. Thus it takes in this setting of G-Jn as the Yehudim in authority to refer
to a festive meal on Abib 13, with coming of the Crucifixion on Abib/Nisan 14.
Summary Thus, this verse by itself would not give a clarifying information about
Note: Pilates Praetorium (a Roman camp) of the Fort Antonia [about 36 acres
1,500,000 sq. ft. (about 1200 x 1200 ft.)] was connected to the south by a pair
of colonnades to the Temple platform (of 600 x 600 ft.) which was at the summit
of 450 ft. high from the floor of the Kidron Valley. (Two bridges 600 ft. long x
45 ft. across with a narrow space between.) Ref: EL Martin (2000), The Temples
that Jerusalem Forgot.
a
63
the nature of the Last Supper. Nor does it offer more information about the date and
time of the Trial and the Crucifixion (Abib 14 vs. Nisan 14 vs. 15), whenever it was
the time Yeduhim in authority had faced Pilate early in the morning of Abib 13 or
14, or Nisan 15. It is only when read in the context it helps to clarify the timeline of
the Passion week narratives.
Jn 19:14 eve of the Pesach

This chronologically important verse tells about the date and time of Pilates
sentencing. [See above for the term preparation]
Jn 19:14 Now it was eve of the Pesach feast about
( )
sixth hour-period.
the Pesach feast: Here in the text the word Pesach is used metonymic for
Pesach feast (by the narrative context, not with Gk. paraskeu being
anarthrous). The setting cannot be in the eve of the Pesach Festival nor eve
of Pesach Week, which is rather an imprecise term unclear on whether
Pesach day of Abib 14 is included or not. Also importantly not to be confused
with use of the same phrase Erev Pesach as well as the word Pesach (of the festival)
as used in rabbinic Judaism parlance. With them the feast falls on Nisan 15 (day of
Pesach) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII).]
eve of the Pesach [feast] [Heb. Erev Pesach]

This important verse is very important because it flatly tells that the Lords Last
Supper could not be the Pesach meal (of Pesach feast). Compare Jn 13:1 (Last
Supper) before the Festival of the Pesach.
Gk paraskeu (preparation) is used as metonymic of day of preparation (i.e., eve
the day before). It is usually refers to the day of preparation specifically for shabbat
(as the day before sabbath as in customary expression).
In a single instance, however, here in Jn 19:14, the context tells that it is not
preparation for shabbat day in the Pesach season (Jn 19:31), nor about preparing the
Festival as such (along with interchangeable expressions, Pesach Festival and
Matzah Festival), but preparation for the Pesach feast. IRENT renders it here as
eve (instead of preparation) to keep differentiated and help avoid automatic
association of preparation with preparation for sabbath, as simply preparation day
= eve it is.]
When two synonymous words feast and festival are distinguished for
different meaning, it is now possible to avoid such a contradictory conclusion
most commentators arrive that Pilates sentencing was on the same day of His
crucifixion (on the day of Pesach feast) and moreover they are forced to opt
for reading sixth hour as 6 a.m. instead of noon time so as not to become
64
contradictory to the Synoptic timing, while remaining contradictory to the

Synoptic dating.
Abib 12
Abib 13
Abib 14
afternoon
Abib 14
evening
Abib 15
Abib 16
Before coming of the Pesach Festival (Jn 13:1); [= Last Supper];

Arrest at Gethsemane.
Eve of Pesach feast (Jn 19:14) ; [= Day of His Trial]
Pesach Day the lamb to be slaughtered Preparation day for High
Shabbat (Jn 19:31); [= Day of His Crucifixion]
Pesach feast for Yehudim. Yeshua being entombed.
High Shabbat of Matzah Festival; 7th day of the lunar week.
[Resurrection day at dawn (in 4th watch of night = last part of the
day]
Wave Sheaf offering
The Festival of Pesach (Jn 13:1): the entire 8-day season; matzah to be eaten.
The Festival of Matzah: 7-day (Abib 15 21); with its 1st and last 7th days as special
days.
Examples of English translations:

1 /preparation for the Pesach;
2 /Day of Preparation of the Passover Festival AUV; /the day of the
Preparation of the Passover NIV2011, TNIV;
3 /the day before the Passover GNB; /the day before Passover CEV;
4 /x: Preparation day in Passover Week NIrV; /x: Preparation day of Passover
week ERV; /x: the day of Preparation of Passover week NIV-old;
Robertson (1922), A Harmony of the Gospels
p. 393 Gutenberg online Ed
p. 283 print edition
11. Did Christ eat the Passover meal?
(3). Testimony of John
(d) John 19:14, "Now it was the Preparation of the Passover." This is claimed to mean the
day preceding the Passover festival. Hence Christ was crucified on the 14th Nisan, in
opposition to the Synoptics (- what do they say?). The afternoon before the Passover was
used as a preparation, but it was not technically so called. This phrase "Preparation" was
really the name of a day in the week, the day before the Sabbath, our Friday. We are not
left to conjecture about this question. The Evangelists all use it in this sense alone.
Matthew uses it for Friday (Mt 27:62), Mark expressly says that the Preparation was the
day before the Sabbath (Mk 15:42), Luke says that it was the day of the Preparation and
the Sabbath drew on (Lk 23:54), and John himself so uses the word in two other passages
(19:31, 42), in both of which haste is exercised on the Preparation, because the Sabbath
was at hand. The New Testament usage is conclusive, therefore, on this point. This, then,
was the Friday of Passover week. And this agrees with the Synoptics. Besides, the term
"Preparation" has long been the regular name for Friday in the Greek language, caused by
the New Testament usage. It is so in the Modern Greek today. It was the Sabbath eve, just
as the Germans have Sonnabend for Sunday eve, i.e., Saturday afternoon. So this passage
also becomes a positive argument for the agreement between John and the Synoptics [on
what point?].
65
Jn 19:14 sixth hour-period

[This text is very crucial in telling that the trial had to be on the day before the crucifixion
and impossible to be on the day of the crucifixion in the wee hours of the day. It allows to
reconstruct the timeline of the Passion Week prior to the crucifixion date without need of
juggling to make sense out of nonsense. See two attached file on this subject.]
Sixth hour-period= the period of time on-sundial 11 a.m. to noon.]. [hour-period = a

period on sundial with 12 hour-period in a day (light time).]; /the sixth hour KJV, and many;
/noon some; /xxx: 6 a.m.;
[Cf. A sole example of the night period divided by 12 in Roman reckoning is in Act 23:23
(third hour of night). Pilates trial and sentencing cannot be evening to midnight (of Abib
13) as some suggests. The Yehudim in authority had brought Yeshua in the morning (Mt
27:1 //Mk 15:1; //Lk 23:1; //Jn 18:28) (not late afternoon or evening). The narrative of Pilate
sentencing gives no hint of such time setting.]
Perplexed by apparent contradiction to Mk 15:25 which tells specifically the crucifixion
began at third hour-period (8 to 9 a.m.), several explanation have been proposed:
Rodney Whitacre (1999), John IVP NT Commentary Series, p. 455
The sixth hour would be noon, which seems to conflict with Marks statement that
Jesus was crucified at the third hour, that is, 9 a.m. (Mk 15:25).
/x: Again there is a division of opinion, with some take the two accounts simply
contradict one another (Robinson 1985:268).
/x: Perhaps due to a corruption in the text (Alford 1980: 837-98; Barrett 1978:545) or
/x: because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978; 545. Brown 1994; 1:847).
/x: Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 117.1; Morris 1971:800-801).
All four Gospels, however, say Yeshua was brought after Sanhedrin session to Pilate early
in the morning (Mk 15:1 //Mt 27:1; //Lk 22:66 + 23:1; //Jn 18:28), telling that the trial scene
cannot be placed in the period of fourth watch of night before morning.
William F. Dankenbring (http://triumphro.info/) succinctly and convincing

shows in John 19:14 What Do You Mean About the Sixth Hour?
1.
2.
No one can logically compress all the events of that previous night and morning the
appearance of Christ before Annas, and Caiaphas, and in the morning the full Sanhedrin,
and then Pilate the first time, and then Herod, and then Pilate once again, the second time
all of these before 6 A.M. in the MORNING! That is a utter rubbish and preposterous
nonsense!
According to G-Mark, And it was the THIRD HOUR [9:00 AM], and they crucified him
(Mark 15:25). It should be obvious that the "third hour" comes before the "sixth hour."
Since Yeshua was already nailed to the stake at the third hour, or 9:00 AM in the morning, it is
obvious that He could not appear before Pilate at the sixth hour --three hours later on the very
same day! IMPOSSIBLE!
66
Judging from the crucifixion account itself, we see that the "sixth hour" clearly refers to NOONTIME! Since Christ was on the cross at the "sixth hour" on the day of His crucifixion, therefore
the "sixth hour" which He made His final appearance before Pilate had of necessity to be on the
PREVIOUS DAY! Since He was crucified on Nisan 14, the very day the Jews were killing their
Passover lambs, and died at the very time in the afternoon when the Passover lambs were being
slain, then the sixth hour when He appeared before Pilate for final sentencing had to be the
"sixth hour" of Nisan 13 the previous day! This means that the "Last Supper," or final meal
Jesus had with His disciples, also had to be on the previous evening.
Time in G-Jn is always by Jewish reckoning, not a Roman one. [Jn 1:29, 35, 38-39; 4:37, 49-53. a See also Mt 20:1-7.] The sixth hour was not be Roman reckoning of a day to
start at midnight.
The "SIXTH HOUR" when Jesus was condemned by Pontius Pilate to be crucified,
had to be about NOON-TIME ON NISAN 13, the day before the crucifixion occurred!
It could not have been NOON on Nisan 14, because Jesus was hanging on the cross from
9:00 AM until 3:00 PM on that day! Therefore, it had to be the previous day, NOON on
Nisan 13!!!
The expression "SIXTH HOUR" clearly refers to HIGH NOON! Jesus appeared
before Pontius Pilate for His final sentencing about 12:00 NOON -- in the middle of the
day! Therefore the "Lord's Supper" had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14, when He had
been judged and sentenced by Pilate, and was in the dungeon, awaiting His crucifixion
early the next morning!
in the very Mishnah that two days were required in all capital cases where a man
was determined to be "guilty," for him to be sentenced. Therefore, since the
a
G-Jn John does not use so-called civil Roman time-reckoning from midnight to
midnight: Like all other time-markers in G-Jn, in the case of Yeshuas healing at Jn
4:52 in seventh hour, the setting in the narrative does not allow other than the time
around noon to 1 p.m. not 7 a.m. It needs to be read together with the beginning v. 51
of this segment to clearly follow the narrative.
It is amazing to see how far people can be carried away with their preconceived idea:
Someone finds this verse Jn 4:52 as a proof to claim that John was using a (civic) Roman
reckoning method where the expression seventh hour uttered by a Roman centurions
servant. Completely ignored are other instances of time-markers in the same G-Jn.
Here is a short quote from a web page still adhering the wrong idea Another thing
that makes sense in light of all this, is that in John it is mentioned the "Seventh hour"
(Jn 4:52). Unless it's mistaken, there was no "seventh hour" in New Testament Jewish
time of day, but indeed there is in Roman time of day!
www.workmenforchrist.org/Bible/BC_Jesus_Nets.html<When was Jesus crucified?
(Mark 15:25 and John 19:14) - Explained!>
67
Sanhedrin found Jesus guilty early in the morning, soon after sunrise (see Mt 27:1-2,
Lk 22:66), they would not have been able to execute Him until the FOLLOWING
DAY!
Therefore, if Jesus Christ was brought before the Sanhedrin on Nisan 14, by Jewish
law itself, His crucifixion could not have occurred until Nisan 15 the next day. But
this is impossible, since the Scripture tell us He was put to death BEFORE the high
holy day the 15th of Nisan arrived (see Jn 18:28; 19:14, 31). Jewish law would
have required that they at least hold Him over to the next day, following their
determination of His guilt, before they could carry out the sentence. But, since He
was plainly condemned on a preparation day BEFORE the high holy day, this
requires that His final appearance before the Sanhedrin be the PREVIOUS DAY
on Nisan 13th and that He was condemned by Pilate on Nisan 13 and executed
the next day, on Nisan 14!
The time of sentencing, sixth hour-period of Jn 19:14, could not be on the day of the
Crucifixion Abib 14, but mid-day of Abib 13. [. That means, the Lords Last meal was on
evening the day before (= Abib 12 evening; 4th day of the week). [Note: = Nisan 13
evening.][Again, some tries suggests to read it as mid night of Abib 13! However, the scene
of trial as narrated by G-John cannot be something possible during night time.]
https://bible.org/article/time-jesus-death-and-inerrancy-harmonization-plausible various explanations
of Jn 19:14 sixth hour all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one.
Event
Time Indicator
Peters denials
Before the Rooster-crows
Jesus delivered to
Pilate the first time
Jesus with (2nd
time): sentencing
Early in the morning

()
About the sixth hour
Jesus Crucified
Darkness falling
over the earth
The third hour

The (about () = GLk) sixth hour to the
ninth
The (about () = GMt) ninth hour
Jesus Dies
Passages that Support

Mt 26:74-75; Mk 14:72;
Lk 22:60-61; Jn 18:27
Mt 27:1; Mk 15:1; Jn
18:28-29
Jn 19:14
Mk 15:25
Mt 27:45; Mk 15:33; Lk
23:44
M 27:46-50; Mk 15:3437
Conclusion on sixth hour-period in the eve of the Pesach feast:

This tells that the time Pilate was giving out sentencing cannot be on the same day of His
crucifixion since G-Mk tells Yeshua was already! on the cross from around 9 a.m.
68
confusingly so, unless one comes to grasp the correct internal timetable in the Passion
narratives.
Thats why many are forced to read as sixth hour = 6 a.m. by falling back on the
assumption that John was using an alleged Roman reckoning for this particular verse. By
doing so they simply ignore all other verses, such as Jn 1:39; 4:6; 4:52. Moreover, they
hopelessly leave the text to stand contradictory to the time-markers in the Synoptic narratives.
The sentencing by Pilate cannot be other than around noon Abib 13 the day before the
crucifixion. Understood this way, it is seen that, after sentencing around the midday, Yeshua
spent the remainder of day and coming night in their custody before they set Him out on the
road to Golgotha. [The crucifixion itself was to begin next day about 3rd hour ( 8:20 9:30
a.m.), with darkness covering the land from sixth hour on Mk 15:25.]
Though no such break in timeline is mentioned in the narrative, but there is nothing against
it either, as any verse, paragraph, and chapter break in the text is not an integral part of the
Greek text itself. As the sentencing can be only the day before the crucifixion(i.e. Abib 13),
it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night.
Jn 19:31 High Shabbat

the day of that shabbat was high
shabbat
First and last days of the week-long festival are special (high, great, important). The first
day of the Festival of the Matzah is known as high shabbat [Shabbat haGadol in Heb.], since
it is shabbat (7th day of the lunar week).
[Not because it was a double-sabbath (shabbat happened to fall on the first day of the
Festival at that time), nor shabbat was the one falling within the festival, but because the first
day of the festival is set on the 15th, which is always 7th day of the lunar week, i.e. shabbat.
Note that the numbered days of the lunar week (in the Scripture) does not correspond to the
named days of the solar week (as in Gregorian, and even rabbinic Jewish calendars).]
Jn 20:19 evening that same day, after the day one of the week
It was, then, evening that same day, after the day one of the [lunar] week,
ouss (oun) opsias t hmera ekein;
vs. on that first day of the week

[]
Being
t=
of-evening to-the
[subsequent-]to-the [day] one

day
that
[]
{the}
of-week,
69
a=
of-the
doors
[]
where
were
the
disciples
{gathered-together}
having-been-locked
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
Abib 16, the risen Lord showed Himself to the women in the morning of Abib 17 i.e. second
day of the week. The setting of this verse is evening on that same day when in the daytime
as in Lk 24:33 where two disciples on the Emmaus returned after encountering the risen
Lord.];
/> evening past that day, the day one of the [lunar] week ARJ; /
evening Gk. opsias /x: late (on the day)

after the day one of the week [shabbats in pl. = week] [=Jn 20:1 Abib 16 in its dawn
Yeshua rose to Life]; [past the day one rather than on the day one. Consequent to or
past, because the day one of the week had just ended at sunrise.]; /past the day one of the
week ARJ; /the first day of the week most; /xxx: Sunday;
[the day one of the week (= 20:1) = in Synoptic phrase (Cf. Mk 16:9 the first day after
the week)]
[Use of the word hmera in this verse is indicative of reckoning day as none other than by
sunrise-to-sunrise (as in the Scriptural calendar; also in the oriental custom, and a correct
ancient Roman reckoning other than appeared in legal documentations); not by midnight-tomidnight (as in modern times or as in Gregorian Roman reckoning), nor by sunset-to-sunset
(by rabbinic Jewish reckoning).]
Jn 19:42 shabbat-preparation day

since it was the shabbat-preparation day of the Yehudim (> Judeans, Jews) \
; [The time is late evening of Abib 14; (not late
afternoon, since it was already evening for them to have approached Pilate - Mt 27:57; //Mk
15:42). The High Shabbat of Abib 15 was to come at sunrise.]
[The word preparation (day) is usually (day of) preparation for shabbat, that is, 6th day of
the lunar week. The Pesach day (Abib 14) is the preparation day for the (High) shabbat of
Abib 15. Cf. Eve of Pesach Jn 19:14]
Daniel 9 Daniels 70 weeks prophecy; Daniels 70th week

See in <Walk through the Scripture 5 Time, Calendar and Chronology>
70
71
[Below is a large format chart]
[End of File]
72

Passion Week Chronology Revisit

Transféré par

Informations du document

Copyright

Formats disponibles

Partager ce document

Partager ou intégrer le document

Options de partage

Avez-vous trouvé ce document utile ?

Ce contenu est-il inapproprié ?

Droits d'auteur :

Formats disponibles

Passion Week Chronology Revisit

Transféré par

Droits d'auteur :

Formats disponibles

Passion Week Chronology

IRENT Vol. III. Supplement:

(Words, Words, and Words)

(Text, Translation, and Translations)

(Names, Persons, and People)

(Place, Things, and Numbers)

(Time, Calendar, and Chronology)

WALK THROUGH THE SCRIPTURE

No. 6 Passion Week Chronology

Files in the Collection #6 to the Supplement:

6-1. Reviews on Three Days and Three Nights