passion week chronology revisited

7/25/2019 Passion Week Chronology revisited

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Updated r.2.7.1

6/17/2016Vol. III Supplement, No.6Passion Week Chronology

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?

6-5. Significance of Jn 19:14 Sixth Hour 6-6. The 12 Criteria of true Crucifixion date

6-7. Passion Week chronology after HoehnerFriday scenario Charts collection of comparative Passion Week Timelines

others


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Contents

A. Summary of Calendar IssuesB. Summary of Notes on TerminologyC. Examining Time-marker Biblical PassagesD. Timelines of the Passion WeekE. Event-by-event in the Passion Week

Appendix:

Biblical Lunar calendar systemExamining Time-marker Biblical PassagesReferences


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The aim of this paper is, among others, (1) to resolve the issueof what day is of the Crucifixion and Resurrection, (2) to

present the biblical timeline of the Passover-Passion Week,unaffected by the fictitious church liturgical Holy Week, and(3) to urge people to look for the issue of calendar systems tofind the biblical lunar calendar to use it for their reading ofthe biblical narratives kept in the correct timeline, which has

been obscured and muddled by use of non-biblical calendarsthe rabbinic Jewish calendar (only since 4th century!) andGregorian calendar.

As the essential requirement for all sorts of our discussion anddebate, we need a basic vocabulary with words and terms to

be clearly defined. Otherwise all we say its good is nothingmore than its good to me or it seems good; our effort will

be in vain.


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Basic Vocabulary

Festival, Feast, Season

Passoveran English translation word.

Pesachtransliterate of Hebrew word. This should not be confused with Pascha(or Paschby some) which is transliteration of Greek andused in Orthodox Church to refer toEaster.

The word Passover as in English N.T. translations denotes the historical memorial (fromExodus) with the Pesach sacrifice (in the midafternoon) andPesach meal(in the evening). In N.T.it is used metonymically

(a) the Pesach Day(b) the Pesach Festival (or feast)= thefestival of the Matzah a(7 days)When the

Pesach day for the feast is lumped together the whole 8 days makes the Festival forwhich the term Passover season would be a less confusing English expression.(Lk 4:21);

(c) the Pesach sacrifice (lamb)i.e. 1Co 5:7.

The Hebrew term Pesachis used in IRENT translation of N.T., replacing Passover.Herein discussion of the Passion Week timeline (> chronology), it is always distinguished fromJewish Passover (which is on Nisan 15, as the 1st day of the 7-day long Passover festival.

Note the Jewish usage of the words easily causes confusion: Passover Passover DayPassover Festival Days Passover meal (Jewish ritual Seder-type) with Nisan 14 vs.Nisan 15.bThe Jewish Passoverof the rabbinic Judaism is a 7-day festival (Pesach I toPesach VII, from Nisan 15 to 21), which corresponds to the Festival of the Matzah in N.T.

aThe term with full expression is Lk 22:1, where it says it is (synonymously) called Pesach asa festival season, but the term Pesach is not to be confused with and cannot be used asinterchangeable with this. Variously translated the Festival of the unleavened breadsIRENT;the Festival of the Unleavened Bread NWT-4, NIV; the Feast of Unleavened Bread ESV; /x:the feast of unleavened bread KJV. Heb. Chag Matzoth.

unleavened breads (Heb. matzah/matzo,pl. matzoth):Exo 12:34 bread home-baked of doughbefore it rises. Yeast, baking soda, baking powder (sodium bicarbonate), cream of tartar, eggs, etc.all of these ingredients are only leavening agents, meaning they can cause or speed up the processof making bread to become Chametz/Leaven, but they themselves are not leavening. What can beshown from Scriptures is that Chametz/Leavening is simply the process that bread takes to Rise.Simply put, If you have a dough ball and you let it sit until it rises, then it is Chametz/Leavened.(e.g. Mt 13:33).

[www.yhrim.com/Are_we_to_Keep_7_or_8_Days_of_Chag_Matzoth_11-25-5992.pdf]

[An erroneous statement in AT Robertson (1922),A Harmony of the Gospels reads The feast ofthe unleavened bread followed the Passover meal, beginning the next morning and lasting a week.But the one term was used to include the other. The Passover was expanded to mean the entirefeast that followed, andvice versa. p. 280. (bold is not in his).]

bthe Greek word , or , wasby Josephus used interchangeably with the Festival of theunleavened breads, andboth together = Pesach.(www.worldslastchance.com/yahuwahs-calendar/the-passover-puzzle.html).
http://www.yhrim.com/Are_we_to_Keep_7_or_8_Days_of_Chag_Matzoth_11-25-5992.pdfhttp://www.yhrim.com/Are_we_to_Keep_7_or_8_Days_of_Chag_Matzoth_11-25-5992.pdfhttp://www.yhrim.com/Are_we_to_Keep_7_or_8_Days_of_Chag_Matzoth_11-25-5992.pdfhttp://www.worldslastchance.com/yahuwahs-calendar/the-passover-puzzle.htmlhttp://www.worldslastchance.com/yahuwahs-calendar/the-passover-puzzle.htmlhttp://www.worldslastchance.com/yahuwahs-calendar/the-passover-puzzle.htmlhttp://www.worldslastchance.com/yahuwahs-calendar/the-passover-puzzle.htmlhttp://www.yhrim.com/Are_we_to_Keep_7_or_8_Days_of_Chag_Matzoth_11-25-5992.pdf


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and O.T. [Some diaspora Jews keep Nisan 15 to 22 eight days].precursor of the rabbinicJewish liturgical Sederis the Passover meal on Nisan 15.

Without such clear distinction, the result is not only confusion of the biblical narrative, butalso misinterpretation (e.g. question/confusion on whether the Lords Last Supper wasPassover meal or not with apparent contradiction between G-John and the SynopticGospels, from misreading and misinterpreting the Synoptic narratives), baffling to mostpeople. It cannot be overemphasized that, in any area of doctrinal or exegetical arguments

and conflicts, our improper choice and usage of the vocabularies is a seed of suchwrongheadedness, all being inescapably agenda-driven (of religious-political, doctrinal andscholarly agenda)words without precision definition and without considering the contextof the text in locus as well as in whole.

Shabbat (vs. sabbath) on Day 7 of the biblical lunar week for Shabbat rest duringdaytime. Not equivalent to Saturday which is 7th day of the solar week of the Gregoriancalendar. Sabbath-keeping from the Mosaic covenant. It is a lunar shabbat. The termsabbath which is on Saturday in rabbinic Judaism (24 hours from Friday sunset) and otherSabbatarians is solar sabbath.IRENT use the term shabbat as the translation word inN.T. Outside N.T. it is helpful to distinguish two expressions: shabbat as of a lunarshabbat and sabbath as of a solar sabbath, each means it is in the lunar and solar week,respectively.

Three different systems (1) Gregorian vs. (2) rabbinic Jewish vs. (3) biblical lunarcalendaremploy words and terms differently.

day(1) A period between sunrise and sunset (= period of daylight); (= dawn to nightfall or dusk)as distinguished from night. (Ko.). Syn. daytime daytime period.(2) A 24-hour period as a unit of time, corresponding to a rotation of the earth on its axis(solar day). (Ko.). As a civil day, a unit in calendar, it is reckoned from an agreed-upon time. In our international civil calendar (Gregorian calendar) it is 12 A.M.aMuchperplexing with the rabbinic Jewish calendar (since 4th century) is it is sunset, with poorproof-texting reading ofGen 1:3-5.

A biblical dayis that which begins at sunrisefor a daylight period or a 24-hour period.

a12 A.M.is not exactly same as midnight which varies and should be at midpoint between the sunsetto sunrise. Cf. Local time zone vis--vis UTC. [Cf. The problem with a single time zone for a largecountry like China; in contrast to the problem with multiple time zones for a large country like USA.]


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Question:

When was He crucified?

What day of the week was it?

Friday, Thursday, or Wednesday?

Answer:

The best reply should start with So?awith various tones, followed by Howson? So then? So what as if anyone should care about it as it does notreally matter which is to be correct. So then?Is there something to be at stake?Nothing, except for the church liturgical tradition for those in position andpower.When we remain stuck to follow the narrative in terms of those non-biblicalnamed day of the week, it actually distorts the narrative time-line.

Actually, we should not say He was crucified/resurrected on certain days (Friday-Sunday or Wednesday-Saturday), nor He was raised on Sunday morning.This is inreality how the Church has allocated on those days in their fictitious liturgical HolyWeek, deviated from the Biblical Passover-Passion Week.

However, there are a few we have to know in order to correctly follow thenarrative timeline of the Passion Week and to fully understand its narrativein the Bible and get rid of all the accumulated baggage from traditions,being free to return to the Scripture. The basic principles are straightforward; it is unlearning which is actually harder. The fundamental problem

is that it is the church language (for doctrines, theologies, liturgies) peopleuse it instead of the biblical language to understand the biblical narrative.

The seed of the Passion Week timeline problem is the common mistake thatthe sabbath as Saturday (the 7th day of the solar week), simply followingthe rabbinic Jewish tradition. It has nothing common with the biblicalShabbat on the Day 7 of the biblical lunar week (only for daytime period).There is no such word Saturday used in the Bible. Nor we find it even inthe early Julian calendar, which had 8-day week!!

Arguments and counter-arguments on different scenarios for the day anddate of the Crucifixion and the Resurrection have shown some bits of facts,but they are often used for wrong arguments as well, making things moreconfusing and conflicting. Their source material is not precisely giving theneeded data, but their own claims without rigorous astronomical and

aSo? How so? So then? this is a best response to any statement or claimasserted by anyone in any setting.


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chronologic clarification. the New Testament is supposed to tell andproclaim is not found in the religious language of the Church.

Something to serve for the religious purpose of the Church may be fine initself, appealing, even essential for the conduct of religion, but it surely hasnothing to do with what the Bible teaches. What has compounded theproblem is the unbiblical convention in the rabbinic Jewish calendar whichreckons a day to start at sunrisequite contrary to the natural way of seeingday as aday light period to begin with, before being defined as a unit of24 hours, i.e. day + night.

Of all this, the Bible is here with us to liberate from all human ideas andspeak its own truth to those who are open to hear without presumptions andpremature knowledge. The take-home message is:

(1) that we should read the Biblical narratives with the biblical calendar(not rabbinic Jewish, nor Roman calendar) using the terms of biblicallanguage, not religious church language,

(2)that He was crucified on 14th of Abib, the first month of the biblical

year the day of Pesach sacrifice serving as the typology of thePesach lamb of Elohim.

(3)and that the Gospels report He was raised to life on 16th of Abib atdawnon the third dayafter his death; after 3 days and 3 nightsin the heart of the land in His suffering and death in their very city,Jerusalem, in 30 C.E.not being buriedin the ground.

When the Biblical Lunar Calendar is aligned with the proleptic Gregoriancalendar, we find it fell on Wednesday for the crucifixion and Saturday forthe resurrection (with the resurrection at dawn, not in the late afternoon).

However, that it is found correctly with Wednesday-to-Saturday, notFriday-to-Sunday would have a marginal effect on Church liturgical use.Even if it becomes accepted, there is no impetus to make changes in thefond fictitious Holy Week of the Church.

The purpose of my effort on this work is not so much to argue for truths,but to help others to deal with those agenda-driven half-truths which peoplehave become enamored of.


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Passion-Passover Week Chronology

Clarifying the Passion-Passover Week Timelinefor the Last Week of the Mashiah

The scope of this paper is (1) to find a biblically sound solution on the question of day,date, and year of the Crucifixion, and (2) to construct coherent a Passion Week timetable.This has been done by clarifying several important issues, which has resulted in so manydifferent positions and arguments, adding confusion, contradiction and contention ratherthan clarification and consensus-finding to this important subject.

The Passion-Passover narrative is the bulk of the Gospel and the only that which flowson the precise timeline, while the rest shows the life teaching with healing ministry butwithout tightly being bound to the timeline. a

Several issues to resolve: (1) different scenarios for the Crucifixion day (Friday,

Thursday, or Wednesday) and the Resurrection day (Wednesday or Thursday); (2) lackof understanding precise meaning of the termsband the idioms in the Scripture; and (3)clear understanding of a week-long timeline in the Passion Week narrative. Note:Chronology-related issue is about what year for the events. Calendar-related issues aredates and days. The expression Passion-Passover Week Chronology is used here assynonymous with Passion Week Narrative Timeline.

The ultimate solution cannot be found unless various issues of different calendar systems the one in the biblical times and those in the modern times. It is at the core ofmisunderstanding and misinterpretation of the biblical texts of the Passion Weeknarratives.cIt is futile like trying to open a door with wrong keysthe sunset-to-sunsetday and the Saturday of the solar week instead of the 7th day of the biblical lunar week.

That it was Friday He was crucified? What difference does it make if it turned out tobe different day of the week? It should be reminded that it is something only for Churchliturgy in conjunction of keeping of the Easter. Which day for His crucifixion andresurrection as such have no relevance to our belief, it is a zero theological significance.The problem for the Bible readers is that it is without full chronological support andevidence in the Biblical narrative itself. This paper is simply to provide the readers

aCompared with chronology issue (not timeline issue) when we are concerned with His nativitynarrative, the duration of Yeshuas ministry, and the year of His Crucifixion.bTwo examples: (1) A common but serious misunderstanding of Mt 12:40phrase three daysand three nights in conjunction with a Hebrew idiom in the heart of the land, which startedthe quest to find the correct Crufixion day with arguments and counterarguments for timeline and

chronology issues.(2) The word Passover itself used in various senses. Since they dont have a clear idea of thecalendar system used in that time, but imposing the Gregorian calendar on to the Scripture, theyremain confused even on the date, whether the Passover was on Nisan 14, or Nisan 15. Theyhave no clear way to find what year and what day of the week was the Crucifixion. Nor they aresure of whether Lords Last Supper was a Passover meal or not.E.g. AT Robertson (1922),A

Harmony of the Gospels(Notes on Special Points:11. Did Christ Eat the Passover (p. 279) and12. The Hour of the Crucifixion p. 384)c [The detailed on the topic of Time, Calendar and Chronology is the sister file WB#5 Walkthrough the Scripture for IRENT Vol. III Supplement.]


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enough information and idea to avoid confusion and wrong conviction on the biblicalmatters.

In the Bible, there was no such day named Sunday, Saturday, or Friday, etc. Its simplynon-biblical vocabulary. That a certain day is Saturday simply means it is betweenFriday and Sunday; it has no meaning of Sabbath. It is only take it as Sabbath, which isa solar sabbath. It doesnt belong to the Bible text, nor it is useful to follow any biblicaltimeline. Here we are dealing with substantially different calendar systems. Dating anevent can be done to see how a certain day would fall on the other calendar. A solarsabbath, that is, sabbath on a solar week, is not something which is translatable to thebiblical lunar sabbath. On the contrary, it brews confusion, conflict and contradiction inthe biblical text itself. The Roman calendar itself used 8-day week, not 7-day as now!Its prudent to follow the Passion narrative by using the Biblical Lunar calendar (insteadof the Roman calendar mixed with Jewish calendar). Again, the Day 7 (of Sabbath) inthe biblical lunar week is Sabbath, but is not related to Saturday.

Only after one finds the valid Scriptural calendar to be applied to the Passion Weektimeline, it is possible to superimpose with the Roman calendar to see that the day wasFriday or any other named day of the week.We should not allow a wrong way bythinking in terms of our named days of the week to reach a verdict on what date of themonth is to be for the Crucifixion. Finding a correct day of the week is a marginal

importance and not essential for following through the biblical narrative.

[Note: References are quoted for the materials I have found useful, not only to solveproblems but also to find challenges and raise questions. Not all things written there arerelevant to the topics under the discussion here. Not all written statement can be correct,right, or accurate. The readers are to exercise their own judgment to make use of them.]

With not a few tasks to confront, which all are interlinked and tend to bedovetailed, only after we take on the first thing first, then we should be able tosettle on what should have been only secondary issues. We are to take up differentcompeting and conflicting scenarios of the Crucifixion day Friday, Thursday,and Wednesday (with Saturday dawn or Saturday afternoon resurrection). Eachtends to attack the problems which are not substantial but ghosts as result ofmisunderstanding of the biblical terms and expression along with blindedmisinterpretation of the biblical texts. Not only we have to deal with bits, but alsoto take methodically sound approach in order to bring all to the common groundof understanding and knowledge.

Again to repeat, it is not what day in the weekon which the Crucifixion falls thatreally mattersdating problem btw two calendar systems. It is whatdate in themonth Abib that should come first. We should find and construct the correct

timeline of the biblical Passover-Passion Week, not the fictitious Holy Week ofthe Church liturgy. The chronological issues(1) the year of the crucifixion andthe duration of His ministry. This paper does not have space for this. The year 33and the resultant Friday crucifixion theory is not worthy of consideration); (2) thedate Abib 14 of the crucifixion was it Wednesday or Thursday in the year CE30? It is not really weighty issue; (3) the timeline of the Passion-Passover weekday by day, especially the date and time of the Pilates sentencing (Jn 19:14sixth hour) to keep it in harmony with the timeframe when Yeshua was on the


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Cross (from third Mk 15:25, through sixth 15:33, to ninth hour15:34). Thislatter gives a clue that the Trial should be place the day before Crucifixion andconsequently to debunk the absurd traditional allocation of quite a number ofevent from His Arrest to Sentencing impossible in a short overnight period.

Many issues, question and problems are interlinked. Unless we deal with them intotality, it is futile to tackle each of them as if they stand alone. The day and date

problem are unsolvable without understanding of the proper biblical calendar,setting aside the rabbinic Jewish and the Gregorian calendation. Without carefuland unbiased scrutiny of the time related expression in the Passion narrative, allthat has come out is the product of conjectures, unproven hypotheses, andunsupported illogical arguments.a

The task presented here is not just to find correct answers, but how todeal with the wrong positions and approaches and unconvincingarguments.

aE.g. taking absence of evident as the evidence of absent. That there has not been found anyevidence in the writings in the


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What are the issues of controversy?

The list of major issues with confusions and questions

(1)on the date and day of the Crucifixion, and(2)on the timeline of the Passover-Passion week

While the first is of importance only for the church liturgy, the second is of great importancefor anyone who reads the Bible, as they are often confronted with the Holy Week of the Churchliturgy, which can stand independent of the biblical narrative.

The great hindrance to a no-nonsense approach (of common sense and logic)relying on the Scripture to find solutions is lack of knowledge on the calendarsystems. Those theological and scholarly traditions often tend to hinder ratherthan to help, with a plethora of conjectures, some are palatable and some areoutrageous.

Was it in 30, 31 or 33 CE?

It was 30 CE. This a chronology-related issue, not timeline issue.

Was it Nisan 14 or Nisan 15?

It was Abib 14 (Nisan 14), the Pesach day.a

The is no room for confusion when Abib date of the biblical lunarcalendar is used. However, a great confusion exits regarding whichdate Nisan 14 or 15 for the Jewish Passover.bThis also contributedunnecessary confusion of the nature of the Last meal, what date, withsome misreading it as the Pesach meal, and even the date ofCrucifixion (Nisan 14 vs. 15). It is a confused calendar issue,resulting from the unbiblical practice of Jewish calendar whichreckons a day to start at sunset. In addition, though it is a luni-solarcalendar, it mixes with elements of Gregorian solar calendar system(e.g. solar week), thus confusing itself about which date is which.[See under *14 or 15 for Passover]

aIt was not Friday. In CE 30 it was Apr-7 (Abib 16) Friday, two days after the Crucifixion].bJohn Meier (1991),A Marginal Jewsp. 389.

the day for the Passover meal was held in the evening after sundown (of the Nisan14). The sabbath which followed was the 16th of Nisan. In Johns reckoning,therefore, Thursday as the 13th of Nisan up until sunset; the Last Supper was held asthe 14th of Nisan began and so was not a Passover meal; Jesus was crucified, died,and was buried on a Friday that was the 14th of the Nisan up until sunset; and PassoverDay began with the Passover meal at sunset on Friday, as the 15th of Nisan began.

Here in this typical confusing arguments on the Nisan 14 vs. 15, the author unfortunately labelledNisan 15 as Passover Day proper, which is a confusing inappropriate term. All such confusedideas of Jewish Nisan 14 vs. 15 is fundamentally caused by the Jewish calendar with a sunset-to-sunset day.


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Where does the Bible tell when was the Crucifixion date? It is Mk15:42which says the preparation day [of the shabbat]. aThe biblical shabbat (in contrast to Jewish sabbath) is not related toSaturday of the solar week. The [shabbat] preparation day is notrelated to Friday.Nor this text means that the Last Meal took placeon the evening before His death (Thursday).To find on what dayof the solar week of the proleptic Gregorian calendar would the

Crucifixion date fall is not much of a biblical issue, but of thetradition and liturgy of the Christian churches. It only requires toknow what biblical calendar and how the biblical narrative followedin the Passover-Passion Week.

Gods Anointed One would voluntarilylay down His life at the appointedtimeto die the death by crucifixionfor the sins of man (Rm 5:6), Hisdeath on any day other than the Pesach day is biblically impossible anddestroys the typology of the very Pesach lamb of Elohim(Jn 1:29, 36) asPesach sacrifice (1Co 5:7)delivered into the hands of men (Mk9:31),men of outcast sinners (Lk 24:7), been rejected by and suffered many

things from the Elders and chief kohanim and soferim (Mt 16:21; Mt 8:31;Lk 9:22). The central teaching of the N.T. on who Yeshua is (1) theIncarnate Logos of the Elohim(not God incarnate), (2)Mashiah, the one-and-only Son of the Elohim, and (3) Mashiah our Pesach sacrifice allthrough the infinite Love of the Creator. He came to lay down himself to bewhat He was and to become who He will be the believers of the redemptiveof the Elohim. That Yeshua had Pesach meal on the day before Hiscrucifixion is what came out of the scholars ignorant and ignoring suchcentral teachingsmyopically focused on the bible verses here and there,without ability to see in the context and with the whole Passover-PassionWeek narrative.

Was it Friday the day of His Crucifixion?

Nothing wrong if we say His death was on Good Friday, asthe bible does not have a vocabulary of Gregorian named days of theweek. Most are ignorant that the calendar system in the Bible is notlike Gregorian, and even Jewish calendars.

As to the date, it was found to fall on Wednesday based on theastronomically verified calendar to align the first day of the first monthof the biblical year with the Gregorian date.

aOther Gospels express the same basic idea but in a more diffuse way:Mt 27:57when evening came Mt 27:62Next day, when is [the day] after the day ofthe preparation.Lk 23:54thishad been theday of shabbat-preparation and thereshabbat day was comingto dawn. Lk 23:56 after they returned to their lodging they rested on the Shabbataccording to the commandment.Jn 19:31. since it was shabbat-preparation [next day],


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This is a plain calendar issue with problem of Gregorian vocabulary beingused to read the Bible, causing confusion, conflicts and contradictions onthe narrative timeline. Day 7 of the biblical lunar week in the bible ismistaken as Saturday in both Jewish and Gregorian vocabulary. TheCrucifixion was put on Friday, the day of sabbath preparation. Withoutproper knowledge of calendar systems, it is difficult to realize that the lunarand the solar weeks simply do not correspond and Gregorian vocabulary

actually hinders to clearly grasp the biblical narrative.

How and why should we find the correct day?

This requires to read the Passion-Passover Week with the calendarused in the Bible, not the rabbinic Jewish calendar, without mixing up withthe Gregorian calendar vocabulary.

We only have to align the biblical calendar with a proleptic Gregoriancalendar to see what [named] day of the [solar] week it falls on.

The timeline in the Passion-Passover week should not be read with not-biblical calendar, as is with the case of the Church Liturgical Holy Weekwith unbiblical vocabulary of Friday, Saturday, Sunday, etc.

When does a day begin, at sunrise or sunset in the Bible?

At sunrise. Not to be confused with Jewish calendar reckoningof a day as a calendar date to start at sunset, same way as to startat midnight (12 A.M.) in the Gregorian calendar.

Was the rabbinic Jewish calendar used in the biblical times?

No. It was only from 4th century CE.

A hilarious claim that there were two calendars being used in CE 30 anddiffident groups of people were observing two occasions of Pesach, one dayapart.a

a. Hoehner (pp. 84, 90-91) describes Billerbecks fanciful theory that the Galileans (incl. Jesusand His disciples) reckoned a day of sunrise-to-sunrise while the Judean reckoned sunset-tosunset. Both calendars were used at the same time, so that there were two consecutive days forPassover observed by two different people groups!!


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How did we get the traditional Friday crucifixion scenario?

Not biblically based. Its simply a result of following the Jewishconvention of the 7th day of the solar week = Saturday = JewishSabbath (24 hoursfrom evening of Friday to evening of Saturday).

Reading the biblical statement that the Crucifixion was on the sabbathpreparation, but wrong interpreted it as to mean Friday. Sabbath is thenSaturday and the 1st day of their week is Sunday, which is taken as the dayof His resurrection. The Bible does not say it was Sunday, but plainly saysHis resurrection was in the dawn of the Day 1 of the (lunar) week.

Was the Last Supper the Passover meal?

No. It was a special fellowship supper for farewell and teaching. It cannotbe so. This unnecessary and unfruitful controversy has produced a

number of misunderstanding of the biblical text and a variety of schemesfor the Passover-Passion Week timeline.

The special occasion where He was going to use the common bread andthe fruit of vineyard (wine) to explain the significance of what he wasabout to accomplish on the crosson the appointed time of the death ofthe Mashiah, the Pesach day. His death on any day other than thePesach day is biblically impossible and meaningless. However, absenceessential components of the Pesach meal, such as lamb roasted wholewith none of its bones unbroken, unleavened bread (matzah) and bitterherbs (maror) is simply and plainly because the Last Supper was not andwas not meant to be the Pesach meal.

What is the main issue of concern? To see the day is correctly on a certain day ofthe week, e.g. Friday Crucifixion or not? It would be something of importance forthose tied with religious liturgy. However, for those who reads the Bible and wantto follow the biblical narrative all of this is actually a non-issue.

What we need and we have to concerned with is to find a correct and accuratetimeline out of the biblical texts, armed with the knowledge of calendar system,with the biblical lunar calendar in our mind, not the rabbinic Jewish, neitherGregorian calendar. These have been actually causing confusion, conflict, andcontentions, including some absurdity and incredulousness.


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Why and what confusion and conflict regardingthe Passion Week narrative?

1. Basically it is because most have never been conversant with differentcalendar systems and have not been aware that the calendar system used inthe Bible is not the rabbinic Jewish calendar. They have not realized that itis not possible to use a proleptic Gregorian calendar to follow the timeline inthe biblical text.

2. Biblical yearis solar (as in Roman calendar), but Biblical monthis lunarlunisolar calendar, (same as in rabbinic Hebrew).

3. Biblical dayis that which begins at sunrise, whether it is a daylight period,24-hour period, or as a calendar day. This should not be confused the waythe word used as a calendar day reckoned to start at midnight (as inGregorian), or at sunset (as in Jewish calendar, which is Greek on origin).

4. Biblical hourmeans an hour-period on a sundial, not oclock.a

5. Biblical weekis lunar. A full week has seven numbered days (1st to 7th). Inthe Gregorian and Jewish calendars, they are solar week, cyclic andcontinuous.

In the Biblical Lunar calendar, the weeks are not continuous and non-cyclic.In any month there are 4 full weeks of 7 daysb, with four days of Sabbath(for keeping day-time only); it is on day 7 of the fulllunar week (on Day 8,15, 22 and 29).

Then seventh day of the lunar week is not related to Saturday of the solarweek of the Roman calendars. Equating day 7 of the week to Saturday, andPreparation day of Shabbat to Friday is one of the main source of erroneouschronological scheme offered by many scholars. Despite of Sunday includedin a week end, most of us takes Sunday as the first day in the calendar, butsome cultures are noted to take Monday as the first day of the week.

The named days of the week is not a Biblical vocabulary like Sunday,Monday, etc. of the named days of the Gregorian week. Sunday is notequated to day one of the lunar week; Saturday is to day 7. A certain date inthe biblical narrative might be found to fall coincidently on a certain day ofthe solar week on a proleptic Gregorian calendar.

6. Biblical Shabbat is on Day 7 of the biblical lunar week. It does not correspondto the sabbath for Sabbatarians and Jewish kept on the 7th day of the solar

aE.g. in Jn 19:14 sixth hour is counted from sunrise,about 11 a.m. to noon. Not 6 a.m. Even in Romancalendar where a day was reckoned to start at mid-night or sunrise, the hour is counted from sunrise andsunset.b2nd to 8th, 9th to 15th, 16th to 22nd, 23rd to 29th days with first day (of New Moon Day) and30th day being special non-weekly days.


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week, that is, on Saturday. There is only one shabbat day in a lunar week ofthe Scripture.

7. The day of Resurrection in CE 30 was at the end of the day one of the lunarweek in the dawn (in the latter part of fourth watch of night, before sunrise).

8. The liturgical Holy Week of Constantine Catholic Church tradition is not sameas the Biblical Passion Week. The date of Easter Sunday is arbitrarily

determined by the Church tradition without chronological-historical relation toPesach (Passover) week.

9. Precious determination of the Crucifixion date in a proleptic Gregoriancalendar depends on having the Biblical Lunar calendar, which is dependenton how the first day of Abib is determined [Hence CE 30for Abib 14 on Apr5 (Wed) or Apr 6 (Thu)]. See below in the Appendix: Apr-5 Wed or Apr-6Thu?]

1. Which was the day of the Crucifixion, in terms of the named day of the Gregorianweek? The fact is, it is IMMATERIAL if we are not bound our mindset to religioustraditions. 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 thesehave no meaning except for pointing to Him.

2. All the knowledge, teaching, doctrines, traditions belong to mortal human mindexcept those to point who He is as revealed in the Scripture. All humanity is inpursuit of power and pleasure in every sphere of human endeavor intellectual,political as well as religious. Dontbelieve them; put your trust in whom all thingscame to be, the very one whom only the Scripture is able to show.

3. Day is that which begins at sunrise in the Scripture, whether it is for daylight

period or for a calendar day of a 24-hour period. [See in the file Walk through theScripture #1 for day. When does a day begin?]

4. To read the Bibles, always think in terms of the biblical lunar calendar, which isso unlikeour calendars which are used in civil, astronomic, or religious areas. Weare to understand the calendar systems without preconceived ideas and to have clearidea on the one used in the Scripture.

As for the dates of the biblical times they may be accurately checked proleptically withGregorian calendar. Even if it can be without error of single day or single hour, that itselfwont be much use by itself. It would only give some help to follow the timeline of the

narratives in the Scripture. But to find and fix a certain date to observe for religious purposeis useless and futile, though liturgical importance in Church practice is immeasurable. TheScripture does not offer us any particular thing to observe, but simply reveals what anyonecan turn to in order find truths.

The modern rabbinic Jewish calendar is for interpretation of festival dates in the O.T. interms of Julian Gregorian calendar. It is not same as the one used during the time ofYeshua.


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A. Summary of Calendar Issues

1. The most important thing is to understand difference of three calendar systems.When we try to follow the timeline of the biblical narrative, it should be readwith the Biblical Lunar calendar as a guide. The rabbinic Jewish calendar is nota biblical calendar. A Roman calendar (Julian-Gregorian) is actually unhelpfulwhen people tends to read it into the Biblical text and the text narrative; it

misleads to read the text in wrong timelines.

2. We have to pay careful attention to several points on the differences amongcalendar systems. Whether it is in reference to a daylight period or a day ofcalendar date, the word dayin the Scripture is that which begins at sunrise. aIt should NOT be confused with dayas a date on a calendar. There are differentconventions to reckon a day to startat midnight (as in Gregorian calendar); atsunset (as in the rabbinic Jewish calendar which was from the Greek origin).

3. The numbereddays of the week in the Scripture is of the lunar week, not likesolar week used in two other calendar systems. Seventh day (of Shabbat) is not

related to Saturday and the Day 1 of the lunar week is one is not related to thefirst day of the Gregorian week, Sunday.b

4. Nisanis the 7th month of the year in the rabbinic Jewish calendar with a dayreckoned from sunset to sunset. Abibis the 1st month of the year in BiblicalLunar calendar with a day from sunrise to sunrise. The month of Abib/Nisanfalls in March to April of the Julian-Gregorian calendar. [An Abib date is 12hours behind Nisan date; day time events are causing no problem since they areon the same date. It needs to be kept in mind that night time events are onedifferent date one-day late.]

5. The Biblical Lunar calendar is essential in understanding and following thenarrative timelines in the Bible correctly and accurately with confusion andcontradiction.cFor solving the Passion Week Chronology controversy, only afew suffices from the biblical calendation(1) that a biblical day and date beginsat sunrise, not at sunset, and (2) a week is a lunar week and the named days ofthe Georgian solar week cannot be translated; a biblical Shabbat on Day 7 of thelunar week is unconnected with a Jewish sabbath of Saturday, 7th day of thesolar week.

a. Sunrise is a day-break. Cf. dawn vs. dusk = twilights. dawn is the last part of a night (fourth

watch of night). Cf. www.differencebetween.com/difference-between-dusk-and-vs-dawn; Cf.Different expressions of different meaning - morning breaking at dawn break at dawn day isdawning).bThe terms, Friday, Saturday, Sunday, etc. are of a non-biblical vocabulary by used in the so-calledHoly Week of the Church liturgy. It should be realized that this is actually what produced the unbiblicaltraditional Friday crucifixion scenario, creating confusion, conflicts, contentions, and contradictions.[Even the year CE 33 as the Crucifixion was determined that the year had Passover Day on Friday! Itis like putting the cart before the horse]cRef:www.hope-of-israel.org/godscal.htm;www.franknelte.net/pdf/passover_dates_for_30_ad_and_for_31_ad.pdf
http://www.differencebetween.com/difference-between-dusk-and-vs-dawnhttp://www.differencebetween.com/difference-between-dusk-and-vs-dawnhttp://www.hope-of-israel.org/godscal.htmhttp://www.hope-of-israel.org/godscal.htmhttp://www.hope-of-israel.org/godscal.htmhttp://www.franknelte.net/pdf/passover_dates_for_30_ad_and_for_31_ad.pdfhttp://www.franknelte.net/pdf/passover_dates_for_30_ad_and_for_31_ad.pdfhttp://www.franknelte.net/pdf/passover_dates_for_30_ad_and_for_31_ad.pdfhttp://www.hope-of-israel.org/godscal.htmhttp://www.differencebetween.com/difference-between-dusk-and-vs-dawn


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Abib vs. Nisan

[Not just useful to articulate always in term of Abib, instead of non-biblical Nisan,but essential to follow the biblical narratives. Likewise, it pays to article always interms of Abib dates, instead of the Gregorian days of Sunday, Saturday, and Friday.]

Abibthe 1st month of Biblical Lunar Calendar with a day beginning with sunrise.

All month are numbered; only the first month is named.

Nisanthe name of the 7th month of the rabbinic Jewish calendar which reckonsa day from sunset to sunset. It is not of biblical calendation. Examples of dates inNisan in IRENT work are only for comparison purpose, as they do not correspondto Abib dates and are not applicable to the Biblical texts.

[See Appendix how does the first month begin]

www.avoiceinthewilderness.org/saccal/calbook.html

(Mar

April) Abib Nisan

Calendar* Biblical Lunar CalendarRabbinic Jewish

(only after 4th century)

Month 1st month of the year 7th month of the year

Day Sunrise to sunrise Sunset to sunset@

1st day With dawning after Dark Fixed by calculation and rules

Full moon On 14th On 15th (variable)

Shabbat

Lunar shabbat(for daylight period).

Solar sabbath

(for night and day time)

On day 7 (of the lunar

week);

On every Saturday (of the

continuous cyclic solar week)

It is important to think always with Abib instead of Nisan to follow the timelineof the Biblical narratives to avoid confusion, conflict and contradiction.

*A date on a proleptic Gregorian calendar may not fall on the same date inrabbinic Jewish calendar and the Biblical Lunar calendar. Biblical narrativescannot be clearly followed with the rabbinic Jewish calendar which is not thecalendar used in the Bible and came to be in use in 4th century CE.

Date on Nisan and Abib do not match as both have different calendation. Inthis article, date of Nisan is for comparison purpose, it is from the 4th century.See Appendix how does the first month begin]

@Note: A day-long activity was described in O.T. to have begun at sunset.

That should not suggest a day was reckoned with sunset-to-sunset.(E.g. Lev 23:32).
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Month ofA calendar date

A day of date Difference Half-day pointNisan is reckoned from sunset 6 hrs ahead at sunrise

MarchApril is reckoned from 12 a.m. at 12 p.m. a

Abib begins at sunrise 6 hrs behind at sunset@

Nisan indicates dates are in the style of Jewish calendar which is applied to 30CE. It would be about 12 hours ahead of Abib date of the Biblical Lunar CalendarThe date of daytime period is same in both Abib and Nisan. As to night time period,Nisan is one day ahead. E.g.

Abib 14 daytime for the Crucifixion = Nisan 14 daytimeAbib 14 evening for the Pesach meal = Nisan 15 evening for Jewish Seder.Abib 16 dawn (before day-break of Abib 17) = ResurrectionAbib 17 morning the Risen Lord to the disciples on Abib 17 morning.

A diagram of day

[This diagram needs revision to convert 1st hour to 1st hour-periodetc. There should be no zero hour.]

aTechnically 12 p.m. is not identical to mid-day (noon) which is the mid-point ofdaytime when the sun is at highest point. The midpoint of night period is not 12 a.m.Reckoning events in the night is confusing because the date changes past 12 p.m.


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B. Summary on Terminology

Time-related terms:

day; date; dawn; twilights morning and evening; midnight and

midday; hour; week; month.The common time-related terms used in the Scripture have meanings different fromwhat they are in English usage:

Day is that which begins at sunrisewhich follows the dawn.aIt is how people ofevery linguistic and cultural background do experience naturally. This is how wordis used in the Bible throughout. Thus, the term is applied either (1) a daylightperiodb, or (2) a day as 24-hour period (= day and night)c.

It is also applied to a day as a calendar date. or the Scripture based calendar.Historically a 24-hour day was reckoned to start at various time point. Our Gregorian

calendar is the example par excellence which reckons to start at midnight. Therabbinic Jewish calendar sets at sunset. Apparently from their conceptual confusionbetween day and date, they have formed an erroneous idea that a day issomething that which begins at sunset a serious biblical and implication, with aproof-texting reading ofGen 1:3-5.

Dawn=The last fourth watch of night, dawn-watch, is the last part of a [calendar]day (of 24-hour period) in the Scripture. (1Chr 23:30-31dawn and dusk)[Cf.The phrase early morningshould be located in the first half of the period frommorning (or A.M.) from sunrise to noon (about 6 to 9 a.m.). Cf. The word forenoonis focused on the noon as its reference point, about 9 to 12 a.m.]

Morningtwilight(dawn) before sunrise vs.Evening twilight (dusk) after sunset.

dawn vs. dusk = twilights. dawn is the last part of a night (fourth watch of night). Cf.www.differencebetween.com/difference-between-dusk-and-vs-dawn;

Midnight; midday:12 A.M.is not exactly same as midnight which varies and should be at midpoint between the sunsetto sunrise. Cf. Local time zone vis--vis UTC. [Cf. The problem with a single time zone for a largecountry like China; in contrast to the problem with multiple time zones for a large country like USA.]Technically 12 p.m.is not identical to mid-day (noon) which is the mid-point of daytime when thesun is at highest point. The midpoint of night period is not 12 a.m. Reckoning events in the night isconfusing because the date changes past 12 p.m.

aCf. Different expressions of different meaning - morning breaking at dawn break at dawnday is dawning). Cf. in the dawn vs. at dawn since dawn is not a point of time, but a short

period (until sunrise toward the end of the pre-dawn watch (=fourth watch) of night.b(Ko.). Syn. daytime daytime period.c(Ko.). Cf. solar day civil day
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Hourin the bible is not a duration of 60 minutes, nor an of hour on the clock, butan hour-period on a sundial, with 12 hour-periods for a day (i.e. daylight period).[E.g. Third hour is a period of time on a sundial 8:20 to 9:30 a.m. It does not meanthe time 9 on the clock. Sixth hour is an hour before noon.] The length of hourvaries since the daylight period by itself varies according to the latitude and theseason.

Week in the Scripture is a lunarweek, not a solar week [which is for Gregorian

calendar and also for rabbinic Jewish calendar]. The weeks in the Biblical Lunarcalendar are non-cyclic, unlike cyclic continuous solar weeks. The 7-numbered daysof the lunar week are independent of the 7-named days of the Gregorian week.a

Month in the Scripture is a lunarmonth (29 or 30 days); with its first day to begina month with new moon [which literally means new month]. [See References onMoon Phase]

After dark moonb (which occurs at lunar conjunction and may be preciselydetermined by astronomical calculation), the crescent of the rebuilding (waxing)moon light then becomes visible [how many hours later?]. Thus,full moonis on the

Abib 14 (Nisan 15) of the lunar month.

Using the dawn after conjunction for ones specific location is the only method to beused for the New Moon of the month with Day 1 to begin with sunrise.cThe FirstVisible Crescent vs. First Dawn After Conjunction method:www.worldslastchance.com/yahuwahs-calendar/new-moon-day-the-dawn-after-conjunction.htmlNew Moon Day: The Dawn After Conjunction [Note: the articlemakes a strange claim of


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To grasp the Passion narrative clearly it is essential to follow its internal timeline in theScriptural narrative, which should be followed with the Biblical Lunarcalendar. Onecannot mix it up with external timeline using the Gregorian calendar system withoutgetting bogged down with confusion. With Rabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree of complexity.

(To align the Biblical Lunar calendar of 30 CE with a proleptic Gregorian calendarcannot 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 timeswhere it was an observational calendar system they used, not a calculated calendarsystem (astronomical and data and mathematical calculation) as we do have now. All wecan say, as is now, that the day of Pesach Abib 14of 30 CE for the Crucifixion dateis 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,but Thursday. If Friday was for the crucifixion, His resurrection cannot be on Sunday,but Monday. Biblical narrative in the Passion Week should not be confused with thetraditional liturgical Holy Week of Constantine Catholic Church tradition.

Biblical terms:

shabbat; 7th day of the week; preparation; festival vs. feast; Pesachand Pesach feast; Pesach festival, unleavened breads; Festival of theMatzah (festival of the unleavened breads);

Shabbat; HighShabbat

(Biblical lunar) Shabbat is on Day 7 of the lunar week. There is only one shabbatday in a 7-day long week, on its seventh day.

In 7-day long Festivals, such shabbat of Day 7 always fall on the first day of theFestival, and thus it is called High Shabbat [Heb. Shabbat ha-Gadol, greatshabbat], not because it is another different or a doubled-up shabbat. (Cf.www.triumphpro.com/jesus-in-grave-new-truth.htm)

That there were two different (kinds of) shabbat days in the Passover week, oneis weekly and another is annual, is simply from ignorance on the biblical calendar;it was used to explain away the problem on timeline on the Passion week forvarious Crucifixion scenarios.

This should not be confused with nonbiblical solar Sabbat of Saturday (of Jewishand other Sabbatarians). Solar sabbath (Jewish)Saturday (from Friday sunset to Saturday sunset). Lunar shabbat daytime of Abib 8. sabbath in the biblical lunar calendar has

nothing to do with Saturday High Shabbat (Day 7 of the lunar week on the first day of the 7-day long festival)

daytime Abib 15.
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Weekly shabbat is unrelated to the only annual sabbath rest on Yom Kippur (Day ofAtonement).[There is no such thing called annual sabbath as if a separate anddifferent one exists in the Passover Week.

(Cf. Lev 16:31 shabbath shabbathon) Day of the Atonement the onlyannual Holy day, which can be rightly called an annual Sabbath.The term shabbathonin Lev 23:24 and 39 is applied to the Day of the Trumpetsand to the first and last days of Succoth, respectively, but they are not a SabbathSabbathonas is the weekly Sabbath and the Day of Atonement. [Finch, p. 148]

Day 7 of the lunar week vs. 7th day of the solar week

The Julian week at the time of the Crucifixion was an eight-day week system (nundinalcycle); the Biblical week and the modern week cannot be equated. Saturday Sabbath (7thday of the solar week) has nothing to do with the biblical seventh-day Shabbat (day 7 of thelunar week). This faulty conviction that their assumption that the sixth day of the Biblicalweek was identical to Friday is one of several fatal causes of chronological confusion. Thisfeeds back to find some text verses interpreted to support their position.

As to the 14th of a lunar month in the Scripture is always the sixth day of the lunar week,

which is the preparation day of day 7 Shabbat. It is same for every month in the biblical lunarcalendar.

Preparation:

(1) making ready for something;(2) As preparation daythe day before shabbat.(2) preparing of Pesach begins on Abib 10 with presentation of Pesach lambs;(3) As to the day of preparation in the Pesach season, it is It is for preparation of HighShabbat of Abib 15. It isErev Pesach(Pesach eve) of Abib 14 the Day of Pesach.

feast vs. festival Two are distinguishable words in English in different sense and

usag.Note: KJV has the word feast, but not festival.

Festival of the Matzaha (Heb. Chag Matzoth) = Festival of Pesach; It lasts 7 daysAbib 15 to 21 and no bread other that unleavened bread is allowed.

Act 12:3; 20:6during thedays of the Matzah Festival. Mk14:1; the Pesach and the Matzahfestival Lk 22:1the Festivalof the Matzah, the one called Pesach.

Cf. the beginning day forthe unleavenedbreads(Lk22:7; //Mt 26:17 //Mk 14:12) [the wordbeginning rather than first as usually translated, is to remove confusion fromthe first day of theMatzah FestivalAbib 15.] The day for removing leaven from the house [ = the very day of

Pesach sacrifice and meal, Abib 14].[www.truthsearch.org/ContentsFirstDayofUnleavenedBread.html(Juan R. Rains)!!]

aVariously translated with or without capitalization Festival of the Unleavened Bread NWT-4, NIV; Feastof Unleavened Bread ESV; feast of unleavened bread KJV. Heb. Chag Matzoth(Festival of unleavened

breads).
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unleavened breads[Heb. matzah, matzot (pl.)] [Gk. ta azuma (pl.)] [unleavened (=not risen) means that bread is baked of freshly made dough without letting it ferment andrise. It does not mean made with no yeast in it.]

C. Events from Arrival at Bethany to Entombment:

Nisanin the manner of 7th month of rabbinic Hebrew calendar - sunset-to-sunset day.

Abib1st month of the Scripture-based calendar with a day of sunrise-to-sunrise.

Flow of the events follows G-Mk with . Cf. G-Mt and G-Lkplace on the same day as to affect the timeline to allow onemore fullday for Sanhedrin II.

Flow of the events (17 to21 )Sanhedrin I & II and Pilate I & IImore thanone day for the Passion

long segments - interrupting the narrative flow. (Jn 12:20-36a; 36b-50; Jn 14:117:26)


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Table: List of 26 events from Arrival at Bethany to Resurrection:

(dates in Abib) Events

9[Fri]

B-11 Arrivingat Bethany [6 days before PesachFestival(Abib 15)] (Jn 12:1)

B-22 Supper and Anointing(Jn +12:2-8) + Crowd came (Jn 12:9-11)

=[M-411 Anointing (Mk 14:3-9; Mt 26:6-13)(flashback)]

10 B-33 Anti-triumphalJerusalem Entry [Palm Day] Pesach Lamb(Mk 11:1-10; Mt 21:1-11; Lk 19:28-40, 41-44; Jn 12:12-19#);

4 Temple visit; return to Bethany (Mk+11:11)

11 B-45 Barren Fig Tree (Mk +11:12-14)

6Mt 21:12-17

5 Mt 21:18-19

7 Mt 21:20-22

6Lk +19:45-48B-5 6 Temple Incident(Mk +11:15-19)

12D

M-17 Withered Fig Tree(Mk +11:20-26)

M-28 Confrontation & Teaching(Mk +11:27-33; 12:1-44; Mt +21:2323:39; Lk +20:121:4)

M-39 Olivet Discourse(Mk +13:1-37; Mt +24:125:46; Lk +21:5-36)

10 [2 more days to Abib 14(Pesachday)Mk 14:1a; Mt 26:1-2)]Yehudim plot(Mk +14:1b-2; Mt +26:3-5);M-4[11 Anointing (Mk +14:3-9; Mt +26:6-13)](B2)

12 Judas(silver money) (Mk +14:10-11 //Mt +26:14-16; Lk +22:2-6)

M-513 Upper Room(Mk +14:12-16; Mt +26:17-19; Lk +22:7-13)

12N

M-614 Last Supper(Mk +14:17-26; Mt +26:20-30; Lk +22:14-30; Jn 13:1-35) (Mk +14:27-31; Mt +26:31-35; Lk +22:31-38; Jn +13:36-38)15 Gethsemane(Mk +14:32-42; Mt +26:36-46; Lk +22:39-46; Jn18:1)

M-716 Arrest(Mk +14:43-52; Mt +26:47-56; Lk +22:47-53; 63-65; Jn +18:2-12)

M-817 Hannan (Jn 18:13-14; 19-24);

M-918 Sanhedrin I(Mt 26:59-66; Mk 14:53-72)

13

M-1019 SanhedrinII(Mt 27:1-2; Mk +15:1a; Lk 22:66-71)(Mt27:3-10. Cf. Act 1:18-20)M-1120 Pilate I (Lk 23:1-7);Herod Antipas (Lk 23:7-10);

M-1221 Pilate II(Mt 27:11-26; Mk +15:1b-15; Lk 23:13-25; Jn 18:2819:16@)*** [In custody]***

[To be continued on the next page.]


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[Continued:]

*** [In custody]

14

[Wed]

A-122 A-223 Crucifixion3rd hour (Mk 15:25)

A-324 Death9th hour (Mk 15:34; Mt 27:46)

Pesach Day

Pesach Sacrifice

Pesach MealA-425 Entombmentevening into night;

15 [High Shabbat] (Mt 27:62-66) Pesach Festival begins

16[Wave sheaf of the Firstfruit]

A-526 Resurrection in the dawn

17(Mt 28:4, 11-15);(Mt 28:5-10;Mk 16:9-11; Jn20:11-18)(Lk 24:13-49; Mk 16:12-13)

(Mk 16:14-18) (Jn 20:19-25)


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Events numbering and notation symbols

Events numbering and notation symbols in the Charts

Bfor Beginning; Mfor Middle Afor After

Lamb presented; taught Last Supper; Arrest; Trial Crucifixion; Death; Resurrection

B-1 B-2 (M-4)

M-1M-2M-3M-4(B-2)

M-5M-6

M-7 M-8

&

M-9

A-1

A-2; A-3

A-4; Passover meal

B-3

B-4

B-5 A-5


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D. Timelines of the Passion-Passover Week

All happened in one week

that momentous events in the history.

[Note on the term Nisan@: In all the subsequent tables for the Passion-Passoverweek, the entry under Nisan is simply to show what it wouldhave been whena day was taken 12 hours ahead of Abib, in the way of the Jewish reckoningof a day from sunset. For such a claim they picked a few verses in the O.T.which is interpreted in typical eisegesis. However, the dates on Nisan here arenot based on the rabbinic Jewish calendar, as it is impossible proleptically toconstruct a calendar for CE 30, simply because the rules of their calendationwere not existent before 4th century. Actual dates in Nisan do not necessarilycoincide with dates in Abib; even the month may be a month apart.]

[For the Crucifixion and Resurrection dates, see below under the heading of.]

The week called Passion Week, more accurate Passion-Passover Week forwhich the church liturgical Holy Week is a pale resemblance. The anchoringevents in the timeline of the week are

(1) Palm Day(Abib 10) with the presentation of Yeshua as the lamb;(2) the Pesach lamb laying down Himself in the mid-afternoon at the veryappointed time by Elohim (Abib 14), and(3) the Resurrection (Abib 16) in the dawn as the Firstfruits to be offered.

Aside from finding correct days on which the Crucifixion and Resurrectionfall, the more pressing need is to have the timeline of the Passover-Passionweek constructed out of the Gospel narratives. As we often do not clear-cuttime indicators to arrive at an unequivocal timeline, we have to accept somevariations (within different scenarios of crucifixion day) as long as these threeare fit in the timeframe from the Arrival at Bethany on Abib 9.

A Gospel book consists of His life teaching (with teaching, Gods mightyworks, and healing, and challenging and confronting the established religionof that time) and the narrative of His life. One may say a Gospel is Jesus story.

But is it about Him? What about from and by Him and on Him? The firstdivision of the Gospel book deals with the His life teaching mostly. There isthe story of His nativity. By and large, narrative is not of its picture. However,when we move into the second and final division we are presented by thenarrativeof the Passion-Passover Week, as it should be known since HisPassion cannot be without being meshed in the Passover week on that year. Itis the literary work of narrative genre par excellence. It cannot be read properlyand profitable with following its timelinecorrect and accurate one, which is


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only feasible with the correct biblical lunar calendar (the rabbinic Jewishcalendar actually does not help).

The task for the readers is then how to grasp the whole picture of this weekwith the timeline presented by the Gospel itself. As a practical purpose, it isfound to be very useful to divide the 9-day period in three segments, addingAbib 9 & 17 to the Passion-Passover Week (Abib 10 to Abib 16).

First 3 days Abib 9 (Anointing), Abib 10 (Palm Day), Abib 11 (TempleIncident)

Middle 2 daysAbib 12(Olivet Discourse Last Supper) to Abib 13(Trial) Last 4 daysAbib 14(Crucifixion), Abib 16(Resurrection), Abib 17 (Risen

Lord)

To revisit and construct the correct and accurate timeline of the Passover-Passion-Week, the first task is to deal with the last half from the Crucifixionto the Resurrection. Once its timeline is fully grasped, unshackled from theframe of the Church Holy Week, the clear picture is formed for the first halfof the week to the closing with the Trial. The crucial point here to realize is

that (1) the Crucifixion cannot be allocated on the same day as the sentencingby Pilate and (2) the breath-taking run of quite a number of events from theLast Supper to the Road to Golgotha cannot be squeezed into a short time-period of single overnight from night to morning. The inevitable conclusion isthat His trial before Pilate cannot be other than on the day before theCrucifixion. That means that the Last Supper itself is to be placed two daysearlier (in terms of Gregorian dates) than His Crucifixion. There wont be aday like the so-called Silent Wednesday as in the Holy Week. [See a separatefile in the Collection #6 .

We cannot discredit what the Bible tells for the several important time-markers (time indicators) and leave them standing contradictory. Wecannot read and interpret the Bible to justify the tradition explanation of theChurch Holy Week timeline. A product of religious mind is not only uselessbut also misleading.


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List of Charts in vertical and horizontal formats:

Below is a collection of several charts in tables:[V -- in a vertical format and H -- in a horizontal format]

V-0 Horizontal Timeline: Seven daysfrom Arrival (9th) to Resurrection (16th Abib)

V-1 Last 3 days from Crucifixion (14th) to Resurrection (16th Abib)

H-0 Vertical Timeline from Arrival (9th) to Risen Lord (17th)H-1 From Arrival (9th) to Crucifixion (14th)H-2 From Crucifixion (14th) to Resurrection (16th)

Annotation to the charts:

The phrase in Mt 12:40inthe heart of the earth three days and three nights: it

cannot be less than three full days and nights. Notice it is D 3andN 3, not N 3and D 3. Note: The Hebrew idiom in the heart of the earth for the center of theworld, Jerusalem.

L.S. Last Supper (DoW 4); Trial (DoW 5)the bearing the cross to Golgotha Crucifixionw.s. Wave sheaf offering Resurrection in the dawn, Day 1 of the lunar week

Resurrection in the morning, Sunday

Resurrection in the evening

*** [from two-day Passion chronology = a day for Trial + next day Crucifixion]

S-WWednesday Crucifixion Scenario (Sat. dawn resurrection)(CE 30) Abib 14 on Wed(Apr-5). Bothand fell on Sat ( sabbath).

S-Xsame as S-Wbut with erroneous interpretation to place in the late afternoon.

S-T Thursday Crucifixion Scenario (Sunday dawn resurrection). (CE 30; Thursdaycrucifixion) Abib 14 on Thu(Apr-6). Bothand on Sundays. Difference of one dayfrom S-Wscenario is due to determining the New Moon day with the untenable impracticalmethod of the first visible crescent moonthe detail is covered in this article (on calendarsystem, astronomical data, conjunction (= astronomical new moon), new moon day,full moon, etc.)

S-FTraditionalFriday Crucifixion scenario. CE 33; with Sunday morning resurrection).In the biblical Passion week, it is not possible to see both andon the same day of theweek (Sunday) as in the church liturgical Holy Week.

(Blue coloredSaturdayas sabbath day as in the rabbinic Jewish calendation).

X-FFriday scenario of CE 30 Apr-7: The New Moon Day (Abib 1) is determined differentlyto bring the Pesach day of Abib 14 to come 2 days and 1 day later than in Wednesday andThursday crucifixion scenario, respectively.


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The internal timeline within the Passion narrative shows

(1) Abib 14 (the preparation of shabbat) for Pesach sacrifice and Pesach meal;(2) Abib 15High Shabbat - (on Day 7 of the lunar weekfor daytime period only);(3) Abib 16 as the Firstfruits (Day 1 of the lunar week)

(1Co 15:20, 23; Lev 23:10-12. Cf. Lev 23:20).

Day of Week = Numbered day of the lunar week (here, in the 2nd week of the month Abib). The numbered Day of the Passion Week = Day No. of the lunar Week.

The date in April for Thursday scenario is same as the numbered Day of the Passion week.

Into a short period of time ( ) so many events [from M-6 to M-12] areimpossible to cram in. [Note: In Friday scenario, Last Supper is

interpreted as the A-4in their sheer confused timeline.]

Mnemonicwith initials of the words Mnemonic works only with a Thursday and the Fridaycrucifixion scenarios only.

Sat for Startinto Sun for Mountedon a coltinto Mon for Templeinto Tue for WWW(withered, watch, wait; triple warnings)into Wed for Trialinto Thu for Finalinto Fri for Silentinto Sat forStart into Sun for Meet.]

Day of the Week(DoW):

It is for the day of the lunarweek (Day 1 to Day 7) and totally unconnected to the nameddays of the Gregorian solarweek.

In the Passion Week of CE 30, it corresponds to the numbered Day of the Passion Weekitself, making easier for the readers grasp the narrative timeline.

Abib dates of 1st century are different from the Nisan dates calculated on a prolepticrabbinic Jewish calendar, because of its complex system of calendation (e.g. 19-year

Metonic cycle and the Rule of Postponements.Only with the biblical lunar calendar system it is possible to clearly place the events inthe correct narrative timeline.


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First 3 Days of the PassionArrival 9thto Temple Incident (11th Abib)

B-1Bethany Arrival; B-2Anointing ( M-4)

B-3Palm Day (Jerusalem Entry) B-4Barren fig tree; B-5Temple Incident

Middle 2 Daysof the Passion WeekFrom Olivet Discourse (12th) to Trial (13th Abib)

M-3Olivet Discourse

M-6Last Supper M-7 Arrest;

M-9 & 10 Sanhedrin M-11 & 12 Pilate & Sentencing

Last 3 Daysof the Passion WeekFrom the Crucifixion (14th) to the Resurrection (16thAbib)

A-1 A-2 Crucifixion

A-3Death; A-4 Entombed; P-m

A-5


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V. Seven Days from Arrival to Resurrection Abib 9th to 16th:

[A timeline in the biblical Wednesday Crucifixion Scenario] [shabbat]

Nisan

Apr Abib Events (*Nisan 15 =Day 0)

8 THU 8D[Shabbat for the daytime period](Day 7 of the lunar week)

98N

FRI 9D(Day 1) (-6 d)* [6 days before Pesachfestival(Abib 15)]B-11 at Bethanybefore sunset (Jn 12:1)

10

9NB-22 (Jn 12:2-8) (M-411 Mt; Mk)

SAT 10D(Day 2) (-5 d) Pesach lambB-33 Palm Day

11

10 N4

SUN 11 D(Day 3) (-4 d)B-45 (Mk)[Cf. Mt];B-56

12

11 N

MON

12D

(Day 4) (-3 d) M-17 (Mk)

M-28 ;9 M-3

10 2 more days to Pesachday(Abib 14); ;M-411 12

M-5

13

12NM-614 ;15 ; M-716

TUE

M-817 + ;M-918

13D(Day 5)(-2 d) Pesach eve

M-10

M-11/1220 21 (Sentencing noon)

14

13N #

WED

Apr 514D

(Day 6)(-1 d)A-122 Pesach day

A-223 ; A-324 ; Pesach sacrifice

1514 N

A-425 ; Pesach Meal

THU 15 D High Shabbat[Festival begins] [Posting Roman guard]

1615 N

FRI 16 D

17 16NSAT A-526 (in the dawn)

# See More Than One Day Passion chronology.


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V-1 -- Last Days in the Passion Week

Nisan Abib Events14 N 13N [In custody]

14D

14D (Day 6)A-1 Pesach dayA-2

A-3 (9th hour); Pesach sacrifice

D1

15 N14N A-4 ; Pesach Meal N1

15 D

15D (Day 7= High Shabbat) Pesach Festival begins

[Shabbat (for daytime period); unrelated to Saturday]D2

16 N15N N2

16D

16 D(Day 1) (unrelated to Sunday)Day of First-fruitswith Wave Sheaf Offering and

Omercountdown toShavuot (> Pentecost).D3

17 N16N

N3A-5 (dawn =end of Day 1 of the lunar week)

17D

17D(Day 2)A-6morningA the women (Mk 28:9-10; Mk 16:9-11; Jn 20:11-18)

B on the Emmaus Road (Mk 16:12-13; Lk 24:13-49)

18 N17N

C to the Eleven (Mk 16:14-18)(Jn 20:19-25Thomas absent)

Abib 15colored for High shabbat. Mt 12:40full three days (and nights) from to


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H. Timeline from Arrival to the Risen Lord (Abib 9 to 17)

Day Night

Day of Week 1 2 3 4 5 6 7 1 2

Mnemonic Start Mounted Temple WWW Trial Final Silent Start Meet

Abib 9 10 11 1213 14 15 16 17

Erev Pesach Pesach Matzah 1 Matzah 2 Matzah 3

Nisan 10 11 12 13 14 15 16 17 18

Pesach + + Lamb + Eve Prep. +Meal HighShabbat

Wave Sheaf

B B Y F T f DOJ S

< I n t h e t o m b> Risen Lord

30 (Wed) S-WMar-31 Apr-1 2 3 4 5 6 7 8

Fri Sat Sun Mon Tue Wed Thu Fri Sat

(BA) F T f D O J (silent Wednesday) S -

30 (Wed) S-X Fri Sat Sun Mon Tue

Wed Thu Fri Sat

30 (Thu) S-TApr-1 2 3 4 5 6 7 8 9

Sat Sun Mon Tue Wed

Thu Fri Sat Sun

30 (Fri) X-F7 8 9

Fri Sat Sun

33 (Fri) S-FMar-29 30 31 Apr-1 2 3 4 5 6

Sun Mon Tue Wed Thu

Fri Sat Sun Mon

Abib 14 preparation dayfor shabbat;Pesach= Pesach sactrifice + Pesach meal.


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H-1 -- From Arrival to Crucifixion

day night

Day of Wee 1 2 3 4 5 6 7

Abib 910 11 12 13

14Pesach lamb Pesach eve Pesach Matzah

BA Y FT DOJ S

CE 30

S-WMar-31 Apr-1 2 3 4 5 6

CE 30

S-T

Apr-1 2 3 4 5 6 7

Sat Sun Mon Tue Wed Fri

[Nisan] 9 10 11 12 13 14 15

CE 30

S-F

29 30 31 Apr-1 2 3

Sun Mon Tue Wed Thu Sat

Y FT fDO J (silent)

S

(Hoehner) (crowd) Y FT f DOJ

Pesach = Pesach sacrifice + Pesach meal (on the same date in Abib)

H-2 -- From Crucifixion to Resurrection

Day ofWeek

(lunar) 5 6 7 1 2

Trial < I n t h e t o m b >

Preparation High Shabbat Wave Sheaf

Abib13 14 15 16 17

Pesach eve Pesach Matzah 1 Matzah 2 Matzah 3

[Nisan] 13 14 15 16 17 18

CE 30S-W

April

5 Wed 6 Thu 7 Fri 8 Sat

S-T 6 Thu 7 Fri 8 Sat 9 Sun

CE 33 S-F 3 Fri$ 4 Sat@ 5 Sun () 9 Mon

[SatJewish Sabbath;$preparation day; @doubled-up sabbath; full moon][Resurrection correctly placed; Sunday resurrection; late afternoon resurrection]


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E. Timelines compared from different scenarios

[Nisan starts at sunset; solar sabbath (solar) on Saturdays;[Abib begins at sunrise; lunar Shabbat on Day 7 of the week (8, 15, 22, & 28th day of a month).]

1. With the biblical Wednesdayscenario based on the biblical lunar calendar:

Apr Nisan Abib (Counting back fromAbib 15 = 0)

8 [Shabbatdaytime]

9FRI

(-6)

9

1 at Bethany (Jn 12:1)

102 (Jn 12:2-8) [11 Anointing (Mk; Mt)]

SAT

(-5)

10

3 [Palm Day](Sat); Pesach Lamb4

11SU

N(-4)

115 ;6

12M

O

N

(-3)

12

7 ;8 9 ;10 ;11 ;12

13

13

14 ;15 ;16 ;17 (Jn); ;18

$

$

$

T

U

E

(-2)

13

19 ;20 + (Lk);21 [sentencing: 6th hour ( noon) Jn 19:14]

14

WE

D5th

(-1)

14

22 ;

23 9 AM(Mk 15:25);

24 3 PM (Mk 15:34; //Mt 27:46);

Pesach Day

Pesach Sacrifice

Pesach Meal

D 1

1525 ;

N 1

THU

(-0)

15 [High Shabbat] Pesach festival begins D 2

16N 2

FRI

16

[Wave Sheaf of the Firstfruit] D 3

17

N 3

SA

T

26 (dawn)

17

(Mt 28:4, 11-15); (Mt 28:5-10;Mk 16:9-

(Lk 24:13-49; Mk 16:12-13)

(Mk 16:14-18) (Jn 20:19-25)

Note: Thursday Scenario(with Palm Sundayand ResurrectionSunday), not shown separately, hasdates one day off from a Wednesday crucifixion scenario with Thu Apr-6 as Abib 14 (Crucifixion day).


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2. With a Wednesday scenario with the nonbiblical calendation:

Apr Nisan Abib (counting back fromAbib 15 = 0)

FRI

9(-6)

9

1 at Bethany(Jn)

10

2 (Jn)

S

AT

(-5)

10

3 [Palm Day](Saturday) Pesach Lamb4

11SU

N

(-4)

11

5 ;6

12MO

N

(-3)

12

7 ;8

13T

U

E

(-2)

13

9 ;10 ;12

13

14

14 ;15 ;16 ;17 (Jn); ;18 ;

$$

$W

E

D

19

20 +;21 [sentencing: 6 A.M.](-1)

14

22 ;

23 9 AM (Mk)

24 3 PM (Mk //Mt);

25

Pesach Day

Pesach Sacrifice

Pesach Meal

15N 1

THU 15

[Annual sabbath] Pesach festival begins D 1

N 2FRI

1616

D 2

N 3

SAT

1717

[Weekly Sabbath]

26 Saturday (late afternoon )D 3

[E.g. Torrey - Events5 to18 are not covered in detail in Torreys.]


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3. With a Thursday scenario after Boicewith the non-biblical calendation:

Yellow colored events are the only portion for the events sequence different from the Thursday scenario

with the biblical calendar, aside from those related with the calendar issues.

Apr Nisan Abib (Counting back fromAbib 15 = 0)

SA

T

9 (-6)

9

[sabbath violation]

1 at Bethany(Jn);

102 (Jn 12:2-8)[11 ]

SUN

(-5)

10

3 [Palm day] (Sunday) Pesach Lamb

4

11MO

N(-4)

115 ;6

12T

U

E

(-3)

12

7 ;8

9 ;10 ;12

13W

E

D

(-2)

13

13

14

14 ;15 ;16 ;

17 ; ;18;$

$

$

T

H

U

6th

19 ;

20 +;21 (sentencing6 a.m. )(-1)

14

22 ;23 9 AM (Mk15:25)

24 3 PM (Mk15:34; //Mt 27:46);

25

Pesach Day

Pesach Sacrifice

Pesach Meal

D 1

15N 1

F

RI 15

[Annual sabbath] Pesach festival begins D 2

16N 2

SAT

16

[Weekly sabbath] D 3

17N 3

SUN

26 (Sunday dawn)

(Mt 28:4, 11-15); (Mt 28:5-10;Mk 16:9-11;Jn20:11-18); (Lk 24:13-49; Mk 16:12-13) (Mk 16:14-18) (Jn 20:19-25)


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4. With Friday scenarios with the non-biblical calendation:

A Friday Scenario (CE 33 Apr-3) (Counting back from Nisan 14/15)

Apr Nisan Abib Traditional Hoehner (further adjusted)

SAT

(-6)

88 [sabbath violation]1 at Bethany (Jn)

(-5)

9

2 (Jn);

(-6)SUN

93 [Palm Day] (Sun) Pesach Lamb

4

1

(-4)

10

2

(-5)MO

N 105

6 3 [Palm Day] (Mon) Pesach Lamb

(-3)

11T

U

E

(-4)117 ;8

9

10 ;12

5

6

(-2)

12 (-3)W

E

D12 [Silent Wednesday]

7 ;8


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5. Examples of some other timeline schemes:

[Yellow highlighted and green font datesdivergent from a common pattern.[ Sabbath; High Sabbath.][Abibfor reference only after the biblical Wednesday scenario timeline. D & NDay and night-time]

CE 33 CE 30

AbibHoehner

Fri

FinchFri

Sherrill

FriCoulter

Wed

9D

9N

Group 1: Arrival at Bethany. Nisan 8(Nisan 9

Nisan 9[Apr 3 Sun]

Nisan 9Mar-29-Fri Nisan 8

[Mar-30 Thu]and Anointing Nisan 10[Mar 30 Mon]

Nisan 10[Apr 3 Mon]

Nisan 10[Mar-31 Sun]

10Group 2: Palm Day

Nisan 11[Mar 31 Tue]

Nisan 11[Apr 4 Tue]

Nisan 11[Apr 1 Mon]

Nisan 9[Mar-31 Fri]

11Group 3: Temple Incident.

Nisan 10[Apr-1 Sat]Temple visit

Nisan 12[Apr 1 Wed]

Nisan 12[Apr 5 Wed]

Nisan 12[Apr 2 Tue]

Nisan 11[Apr-2 Sun]

12D

12N

Group 4: Confront/Teaching

andOlivet Discourse;Judas money Nisan 13

[Apr 3 Wed]Nisan 14[Apr 4 Thu](Bethany dinner)

Nisan 12[Apr-3 Mon]Silent Sat

Group 5: Upper Room Nisan 13[Apr 2 Thu]

Nisan 13[Apr 6 Thu]

Nisan 13[Apr-4 Tue]

Group 6: Last Supper& ArrestGroup 7: TrialSanhedrin I

Nisan 14[Apr 3 Fri]

Nisan 14[Apr 7 Fri]

Nisan 15[Apr 5 Fri]

Nisan 14[Apr-5 Wed]

13D Group 8: TrialSanhedrin IIand PilateI & II.

13N [In Custody]14D Group 9: Via Dolorosa;

Crucifixion;Death;

14N Group 10: Entombment15N Nisan 15t

[Apr 4 Sat]Nisan 15[Apr 8 Sat]

Nisan 15[Apr 6 Thu]

16D Nisan 16[Apr 5 Sun]Early morning

Nisan 16[Apr 9 Sun]Early morning

Nisan 16[Apr 6 Sat]

Nisan 16[Apr 7 Fri]

16N Group 11: ResurrectionNisan 17[Apr 7 Sun]Early morning

Nisan 17[Apr 8 Sat]Late afternoon

Can any of these discrepant timelines be? The answer is Hardly. Without clear knowledge of variouscalendar systems and the astronomical date, proper construction and explanation of each one exampleis incomplete and inaccurate with confusion, contradiction and conflicting; it is impossible to be closeto the biblical timeline of the Passover-Passion week. Harold W. Hoehner (1978), Chronological Aspects of the Life of Christ (pp. 74-76)

(http://books.google.com/books?id=fS28b9GC1dcC) F.R. Coulter (2001),A Harmony of the Gospelshas a wrong placement of Palm day on Nisan 8. Also it hasNisan 10eventless (other than Mk 11:20finding the fig tree withered); andNisan 12

left eventless, claiming to be sabbath (Jn 19:28-41).] Paul Finch,The Passover Papers(2009, 2nd Ed.) [Ch. 8 Chronology of Passion Week., pp. 93-

118. The date Apr. 7 Friday for Nisan 14 is only once shown p 151 citing data fromFotheringham, Parker and Dubberstein, and O.T. Olmstead.]

Nathaniel Huntting Sherill (2012), The Laymans Gospel Harmony(p. 343)
http://books.google.com/books?id=fS28b9GC1dcChttp://books.google.com/books?id=fS28b9GC1dcChttp://books.google.com/books?id=fS28b9GC1dcChttp://books.google.com/books?id=fS28b9GC1dcC


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Timelines comparison explained:

The aim here is to make the task of all those having interests and questions easer in challengingany claim for its validity vis--vis the biblical Wednesday scenario presented in this work.

Solar sabbath (Jewish)Saturday (from Friday sunset to Saturday sunset). Lunar shabbatdaytime of Abib 8. sabbath in the biblical lunar calendar has nothing

to do with Saturday High Shabbat (Day 7 of the lunar week on the first day of the 7-day long festival)

Abib 15 (only for daytime period). [The only annual sabbath is on the Day of theAtonement - Lev 16:31shabbath shabbathon)].

[some events not possible on Sabbathe.g. long distance journey] = on Abib 10. [Sun, Mon, or Sat] = it is to have the place ready with necessary provisions. It is not about the

disciples themselves were preparing the festival celebration (including the Last Meal andPesach meal) by the disciples. Allocating it to take up a whole day(time) is a pure conjecture.

problems with sabbath violation (of Saturday). 3 Dand 3 N exactly as in the Bible (Mt 12:40) with correct initial and terminal endpoints

for interval counting. [Not 3 N and 3 D; nor less than three fulldays.] 3 Nand3 D due to wrong endpoints for the interval counting from misinterpretation ofthe Matthean phrase.

$$$traditional timeline cramping so many events in one overnight.%% Pilates Trial isallocated from the morning to noon, not in the fourth watch of the night. Yeshua was in custodytill next morning to begin His journey to the Golgotha. The time indicators in all four Gospelsalso show a break in the time flow of events: (1) the formal Sanhedrin session in the morningand Pilate v. Yeshua (till noontime) and, on next day, (3) the road to Golgotha to Crucifixion.[See above for significance of Jn 19:14.]

Most follow the G-Mk sequence of events for and ,placing them on consecutive days. day> and . G-Mt put them on the sameday after , chronologically and thematically awkward. G-Lk does not havethe Fig Tree pericope.

Most places on the day after . The narrative itself iscontinuous and follows the Mark and Matthean . However, that it is on another

day is by the pericope starting with a time indicator phrase toward the beginning day for theunleavened bread.

Scenarios with Palm Day and Resurrection Day both happen to be on Sundaythe traditionalFriday crucifixion scenario and a Thursday scenario.

The date of His arrival on Abib 9. That would be six days before the Pesach festival (Abib

15). On Nisan dates, however, it is may not be straightforward, depending whether He arrives

before or after sunset. It takes about 8 hours hike from Yericho. If Yeshua arrives before

sunset, the date of Arrival at Bethany itself would be not Nisan 9, but Nisan 8. Whether

counting inclusive or exclusive, or counting from Abib 15 or Abib 14, it does not materially

affect the timeline (with sequence of events) in the first few days of the Passover-Passion

Week, as long as the anchoring events (on Abib 8 / Nisan 9) and (on Abib/Nisan 10) are correctly placed.

[Eugen Ruckstuhl (1965)(pp. 35ff)How long did the Passion last? Reasons in favor of the MoreThan One Day theory. In contrast to the model timeline of the Wednesday crucifixion scenariowith Saturday dawnresurrection Two more days are added to cover Sanhedrin I & II and Pilate I& II. Finch simply dismissed it without carefully examining its merit and validity. (pp. 171-178,Ch. 11: Did Jesus spend a night in jail?)]


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Our purpose is to examine handful variations of the timeline in several Crucifixion dayscenarios for comparison purpose vis--vis the biblical model in order to show how andhow much they deviate from the Scriptural evidences and harmony, not only the majoranchoring events and date, but also detailed flow of events.

For our evaluation of different timelines, the major event groups are checked for there dateallocation and alignment.

Group 1: Arrival at Bethany and Anointing.Group 2: Jerusalem entry on Palm Day.Group 3: Temple Incident.Group 4: Confrontation/Teaching and Olive DiscourseGroup 5: Upper RoomGroup 6: Last Supper/ArrestGroup 7: TrialSanhedrin IGroup 8: TrialSanhedrin II and Pilate I & II.Group 9: Via Dolorosa; Crucifixion; Death;[Group 10: Entombment][Group 11: Resurrection]

Several points are need to find whether any scenario and its different schemes of timeline are inerror and to allow to draw a valid conclusion.

1. The day of the Crucifixion cannot be other than Abib 14 (Nisan 14).2. The year of the Crucifixion cannot be CE 33, since the year was determined to have

Nisan 14 on Friday, when the Bible has no such idea. Most were mistaken the day ofSabbath as Saturday by simply follow the non-biblical rabbinic Jewish calendar.

3. CE 30 Abib 14 is Apr. 5 Wednesday according to the astronomical data for biblicalcalendation to determine the New Moon Day of Abib.

4. In the timeline, it is out of biblical ignorance the to takeup a whole daytime period.

5. and are on two consecutive days as in G-Mt. Thecannot be on the same as G-Mt has it unclear.

6. Multiple cannot be placed into one overnight period. It is impossibleand impractical, though the biblical text itself for narrative reads contiguous.

7. The bible explicitly says the entombment was taken place in the evening., notcompleted in the late afternoon in fear of sabbath coming at sunset. [//Mt 27:59; //Mk15:42; //Lk 23:54]

8. Shabbat is on Day 7 of the lunar week, not Saturday which is the 7th day of the solarweek, and it is effected only for the daytime. People dont need rest in the night, whichis the time for resting.

9. These have the time of Entombment in the late afternoon, despite the biblical witnessof the evening time.

1. Scenario with the biblical calendar: Wed v. Thu for Abib 14.

The days of the week in the leftmost column are slid up from the Wednesday scenario

table.

2. Wednesday scenario as suggested by Torrey:

The fatal error in the timeline of their theory is the Resurrection being placed on the


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later afternoon. This also results the Resurrection day to be put on Nisan 17 (ofSaturday sabbath), and the Wave Sheaf Offering to be put on the sabbath. [Cf.sheaf of the FirstfruitLev23:10-11on the day after the Shabbat).

Palm daycutting palm leaves is not fit for Sabbath. No different Sabbaths of annual vs. weekly. Burial is entombment, not be confused with buriedin the ground as in a grave. Torrey does not give a detail on the events following .

3. Thursday scenario after Boice.

Boice, p. 931 found to have the Crucifixion on Thursday solves the several issues whilekeeping the Resurrection on Sundayno hint of calendar or astronomical data used to find

Nisan 14 itself as Thursday. A whole day is allocated solely for Upper room for preparation of Passover. See under the Biblical Lunar Calendar system the related calendar for competing Wednesday vs. Thursday Crucifixion scenarios. Correctastronomical data for the New Moon and Full Moon, but the date for Abib 14 (Nisan 15) wasdetermined the untenable method of the first visible crescent.

Journey to Bethanynot fit for Sabbath.

4. Timelines with the Fridayscenarios

The Friday crucifixion sce

passion week chronology revisited

Documents