solving passion week chronology

Passion Week Chronology

Updated r.8.2 5/20/2015 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 and Numbers) No. 5 (Time and Chronology)

WALK THROUGH THE SCRIPTURE

No. 6 Time and Passion Week

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

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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

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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.] 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.

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)

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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. 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.

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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? 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 apparently developed from the reading of the text in Mt 12:40 the phrase three days and three nights in the heart of the earth. An interpretation of this biblical expression convinced them that the day of His crucifixion Nisan 14 cannot be Friday, but should be Wednesday. One argument was that there were two Sabbaths in that Passion Week, weekly and annual sabbaths. [Not clear of which year as the year of His crucifixion 30 or 31 CE.] Going to far in interpreting the Matthean phrase as the exact duration of his being buried, they had to claim that the resurrection had to be evening of Saturady to satisfy 3 days and 3 nights = 72 hours that is, a Wednesday crucifixion Saturady evening resurrection scenario. However, If the day (Abib 14) falls on a Wednesday, His resurrection should fall on the dawn, not evening, of Saturday. On the other hand, if the day of His resurrection were 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, the traditional rationalization is that the Jews reckoned a partial day as a whole day. Even the word nights is ignored and thus the biblical text is simply an idiomatic rhetorical device for them rather than a statement of fact and is pushed to sideline, to lessen apparent conflict with the phrase 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] Note that the Bible never says He was buried in a grave dug and covered over. His body was simply placed in a tomb. The word earth in the phrase in the heart of the earth does not mean ground grave. Nor the expression to be in the heart of the earth has anything to do with His going to death.

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There are several scenarios proposed:

Crucifixion Resurrection Year CE Thu Sun (dawn) 30 Wed Sat (evening) 30? (31?) Wed Sat (dawn) 30, 31 Fri 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.

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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 Scripture-based 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

awww.hope-of-israel.org/godscal.htm ; www.franknelte.net/pdf/passover_dates_for_30_ad_and_for_31_ad.pdf

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Month of

A calendar date A day of date Differenc

e Half-day point

Nisan is reckoned from sunset 6 hrs ahead at sunrise Late Mar early April is reckoned from 12 a.m. at 12 p.m. *

Abib begins at sunrise 6 hrs behind

at sunset

*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.

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.

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Abib vs. Nisan

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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 time-marker 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.

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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

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C. Timelines of the Passion-Passover Week Chart A-1. Timelines in the Year of the Mashiahns Death from Abib 9 to 17

{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 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.]

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Events numbering and notation symbols Beginning Middle After

Lamb presented; Teaching Last Supper; Arrest; Trial Crucifixion; Death; Resurrection B-1 B-9 B-2 < Palm day; Yerusalem Entry> B-3 B-4 B-5 B-6 B-7 B-8 (Cf. B-2);

M-1; M-2 & M-3 M-4 M-5 M-6

A-1 A-2; A-3Crucifixion and Death A-4 Pesach meal (of Yehudim) A-5 A-6 Resurrection (on Abib 16) w/ Empty tomb A-7 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 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 ]

a 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.]

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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)

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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 w.s. Wave sheaf offering Resurrection at dawn, 1st day. Resurrection at dawn, Sunday Resurrection in the evening

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.

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Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial

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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).

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]

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Annotation to Chart B: [See also the next Chart Timeline of the Last Three Days of the Passion Week.]

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)

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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 non-cyclic, 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-calendar-guide.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)

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(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.

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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 non-biblical 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.

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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.

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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 cf. B-9 B-2< Palm day; &Yerusalem

Entry> B-3 B-4 B-5 B-6 B-7 B-8

M-1; M-2 M-3 M-4 & M-5 M-6

A-1 A-2; A-3Crucifixion & Death A-4 Passover meal A-5 A-6 Resurrection (dawn of Abib 16) w/ Empty tomb(morning of Abib 17) A-7 to Disciples (, resurrection other than on Abib 16)

B-1 to B-8 B-1 (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. (that is, presage of anointing of His body) (Jn 12:2-8interpolation/flash forward) B-9

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B-2. (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 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, G-Jn does not record the events as in Synoptic Gospels until it resumes with M-2.

B-3f (Mk +11:12-14; Cf. Mt 21:18-19) B-4 (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 (Mk 11:20-26; cf. Mt +21:20-22) Note 2: The two events B-3and B-5 are placed just as G-Mk narrates - on two consecutive days flanking B-4 between them. The effect is that the readers should see the same symbolism for the fate of unrepentant Israel in both and . In contrast, G-Mt has done literary editorial work to put B-3&B-5together into one f-F 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.

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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; (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:(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 on DoW 4 (Mk 14:3-9; Mt 26:6-13), an event by an unnamed woman in the house of Simon the lepera. It is a presage of anointing of His body; Placement of this periscope by G-Mt and G-Mk is thematically tied with 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 ]

a 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?

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M-1 to M-6 M-1 . (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-2L-s; (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 13:1-17; 18-30) [red font Judas betrayal foretold] Lords Last Supper. It was not the Pesach meal (Seder in the Rabbinic Judaism), though many interpret it that way, giving credence to the Synoptic Gospels over what G-John gives, taking them as 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-to-sunrise 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.

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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.

(Mt 26:36-46; Mk 14:32-42; Lk 22:29-46; Jn 18:1)> M-3 (Mt +26:47-56; Mk+14:43-52; Lk +22:47-53; 63-65; Jn +18:2-12). M-4; 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 ; Judicial procedure here by the Sanhedrin did not occur in the night, nor it was on the Pesach 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).]

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M-6; 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-sixth-hour.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 found on Abib 13. The option for this being on midnight (either as noon or, unattainably, at midnightb). 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.] If we were to follow the conventional scenarios (regardless whether Friday, Thursday or Wednesday crucifixion scenario), these seven events from to 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. 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

aon 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)] bmidnight [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.]

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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 hour-period, 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)] [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 Supplement-1-Calendar, chronology for *counting hours Jn 1:39; 4:6; 4:52; 19:14]

Note: Importantly, most commentaries have the many events M-2 ; M-3;M-4; M-6 ; M-7 cramped into such a short overnight period from the midnight to the next morning before the beginning of A-1! A-1 to A-7 A-1 [Cf. So-called Stations of the Cross in the ecclesial liturgy.] A-2 -

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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 (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

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) Note: 18 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.

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A-5 (= 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. with Wave Sheaf Offering. Abib 16. The day after High Sabbath, is the first day to begin counting down to find the day of Shavout (Pentecost). It has nothing to do with Sunday. 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 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.

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A List of the Events 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

Preparation of the upper room Last Supper Farewell Discourse Foretells Peters denials Issues final practical commands 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]

Abib 13: 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).

Resurrection:

Abib 16-17

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.

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Appendix 10 Criteria on the date of the crucifixion:

1. Year = 30 C.E. 2. Month = Abib; Season = Spring (late March to early Apr.) 3. 1st Day of Abib = near the spring equinox. [Cf. choice of different calendation used to

determine the first day of month results Abib 1 makes the precise date difficulte to pin down on the proleptic Gregorian calendar.]

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 day

Sources of common errors in Passion Week chronology 1. Using Gregorian and rabbinic Hebrew calendar which were not in the first century, instead

of the biblical calendar. 2. Using the named days of Gregorian solar week, rather than the numberd days of lunar week. 3. Mistaking 7th day of the week as Saturday, and Prepration day of Shabbat as Friday. 4. Gregorian cyclic continuous weeks instead of the biblical lunar weeks. 5. 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).

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Scripture based calendar system: Calendar of the Scriptural month [Concept of biblical lunar shabbat should be noted to follow this calendar system, in contrast to non-biblical solar Sabbath of rabbinic Hebrew calendar.] Only one calendar table is all there should be to follow the biblical narratives.]

New Moon

Work Days Weekly shabbat

New Moon #1 #2 #3 #4 #5 #6

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 (30)

1 2 3 4 5 6 7 8 1(30) (new dark moon); 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:

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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: 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

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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. **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

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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 )

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Calendar of the 1st month of the year 30 C.E. Apr 5 Wednesday Crucifixion Saturday dawn Resurrection scenario:

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[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)]

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Compare with the calendar for the Apr 6 Thursday Crucifixion Sunday Resurrection scenario: [New Moon Day determined differently takeing the New Moon day on a day after visibile cresent moon (but why??). Then, Abib 1 = Mar 24; Abib 14 = Apr 6 Thu. Hence a Thursday crucifixion Sunday Resurrection scenario. Seewww.triumphpro.com/jesus-in-grave-new-truth.htm]

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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.) (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.

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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.

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How does the first month (Abib) and the first day of a month begin [A 13th month is needed a little more than every third year.][Psalm 81:3 new moon; full moon; festivals] (1) "The year began with the month of Abib (or Nisan) (Exodus 12:2, 23:15, Esther 3:7) with the new moon nearest the vernal equinox." a

www.avoiceinthewilderness.org/saccal/calbook.html#question1 www.hope-of-israel.org/crescentmoon.html

(2) "New Moon Day = Dawn After Conjunction"b www.worldslastchance.com/yahuwahs-calendar/new-moon-day-the-dawn-after-conjunction.html[https://youtu.be/qTvN7Sxhgxg Calculating Lunar-Solar conjunction - without a computer]

Cf. www.franknelte.net/pdf/passover_dates_for_30_ad_and_for_31_ad.pdf relies on Jewish calendar; with counting for Tishri Oct 4 Thu to derive Passover to be on Apr 25 Wed [should be Thu].

aReckoning it by some with Day 15 of (Nisan) Month 1on or after the spring Equinox would bring it up too (how much) early Passover (in March) for barley harvest season when reckoned by rabbinic Hebrew calendar. Ripe ears to be had after the middle April. Cf. www.torahcalendar.com/ARCHIVES.asp (When Did Month 1 Begin in 2008 C.E.? ) bhttp://drc.whiteestate.org/files/460.pdf Also www.hope-of-israel.org/barley.htm[Without astronomy and communication] we would first have to locate the equinox, and only then could we, with any certainty, choose the correct New Moon to begin the new year with. If we hope to choose the New Moon nearest (either before or after) the equinox, we may fail because of the uncertainty in the length of the lunar month. Suppose we choose a New Moon 15 days before the vernal equinox on the assumption the month will have 30 days. However, suppose it turns out to have only 29 days -- we will not have chosen the New Moon nearest the equinox since there are 15 days before, but only 14 days after! We must wait until the equinox is established, and only then can we choose a New Moon -- the New Moon next after that event. Because of the uncertainty regarding the length of the month (and other reasons) the year should always begin with the New Moon next AFTER the spring equinox -- rather than the New Moon nearest the equinox difficult to follow his arguments.

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Moon phase for Abib (Nisan) month; Pesach full moon [See Ref. on moon phase]

[Yerusalem Time = 2+UTC; 31.7833 (46 min 59 sec) N, 35.2167 (13 min 0 sec) E] (elevation of 2,550 feet above sea level. Cf. Jericho is about 1,200 feet below sea level. Dead Sea 1400 feet below)

[Cf. Korea +9; US EST 6]

Note: full moon time varies depending on the source of astronomical data; however, it is in the night time of Abib 14 (Nisan 15).

[Note: some discrepancies in the time among several astronomical data sources]

Abib 14 (Nisan 14) Wed or Thu in 30 C.E.? Apr 5 Wed, for S-b, or Apr 6 Thu for S-a (alternative scenario, taking the New Moon Day a day later.) [Note the proponents of the so-called Wednesday crucifixion scenario (with Saturday evening resurrection) does not mention about the year of the crucifixion they can find.

The data in the Astronomical Tables of the Sun, Moon and Planets by Jean Meeus (2nd edition) shows that the conjunction of the New Moon for March 30 CE was on the 22nd day of the month Wednesday about 19:32 Jerusalem time, Wednesday evening! Since the conjunction occurred Wednesday evening, the crescent moon for the new month coming Abib could not possibly have been seen before Thursday evening. One cannot see the crescent the same evening the conjunction occurs. Normally it is visible about 24 hours later. www.waoy.org/How_Long_Was_Yeshua_Really_in_the_Grave.pdf - Here the author was shown to take the New Moon Day one day later (Mar 24 Fri) (without giving why it should be) to arrive Apr 6 Thu as the Day of Crucifixion (= Nisan 14). See also www.waoy.org/How_Long_Was_Yeshua_Messiah_in_the_Tomb.pdf

@www.moonconnection.com/quickphase/ QuickPhase software. $www.timeanddate.com/calendar/seasons.html?year=1 www.usno.navy.mil/USNO/astronomical-applications/data-services/spring-phenom )

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Cf. CE 31 has Dark Moon past midnight. That makes the Abib 1 (New Moon day) on Mar 12, same Gregorian date as the Dark Moon. It is simply from Gregorian calendar having a calendar day from midnight to midnight, whereas in lunar calendar it should not be a concern what time it is during the night period. *Around midnight are different Gregorian dates for the full moon, depending on the data source (also on the time zone). However this apparent discrepancy is due to the artificial nature of the Gregorian calendar which reckons a new day at mid night. The Scripture-based or the Rabbinic Hebrew calendars are not affected as the date remains same through the night period (sunset to sunrise) Abib 14 night (= Nisan 15 night) Cf.www.timeanddate.com/calendar/monthly.html?year=31&month=3&country=34 For the crossed out entries in 31 C.E. Pesach coming too late?] [See below How does the first month begin, an important subject.]

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For the moon phase in the current years: (Yerusalem) + Easter Sundays www.timeanddate.com/moon/israel/jerusalem www.timeanddate.com/calendar/seasons.html?year=2000&n=110

Spring Equinox

QuickPhase

Dark moon

Full moon

%Nisan 15 @Easter Sunday (Eastern)

1818 Mar 20 (Apr 5 ?) Apr 9 (Apr 20 ?) Apr 9 Mar 22(Apr 30)

1897 Mar 20 03:08

Mar 14 Sat 12:47 &Mar 21 Apr 13 Mon 06:22

Mar 29 (Sun) 07:21 Apr 5 Apr 27 (Mon) 15:47

Apr 5 Apr 25

1967 Mar 21 09:38

Mar 11 Sat 06:30 Apr 10 Mon 12:20

Mar 26 Sun 05:21 Apr 24 Mon 14:04

Apr 25**

2008 Mar 20 07:49

Apr 6 Sun 5:56

April 20 Sun 13:27

Apr 20

Mar 23 (Apr 27)

2011a Mar 21 01:22

Apr 3 Sun 16:33

April 18 Mon 05:45

Apr 19

Apr 24 (same) #

2012 Mar 20 07:15

Mar 22 Thu 16:38

April 6 Fri 22:20

Apr 7$

Apr 8 (Apr 15)

2013 Mar 20 13:03

Mar 11 Mon 21:52 Apr 10 Wed 11:36

Mar 27 Wed 11:29 Apr 25 Thu 22:59

*Mar 26

Mar 31 (May 5)

2014 Mar 20 18:58

Mar 30 Sun 20:45

April 15 Tue 10:44

Apr 15

Apr 20 (same)

2015 Mar-21 12:46

Mar 20 Fri 11:37

April 4 Sat 15:07

Apr 4

Apr 5 (Apr 12)

@ Easter Sunday in the church liturgical Holy Week does not correspond to the Biblical

a ??? http://artscalendararticles.mysite.com/blank_7.html When the dark new moon appoints Passover to occur on or after the date of the new solar year in March. The new solar year began on Mar 17, 2011, the date of the equinox when the sun and moon divided night and day with 12 hours of darkness and daylight at Jerusalem, Israel location; not at the man devised invisible equator. The Abib 1 dark new moon date is Mar 4, and it appointed the Passover date, Mar 17, 2011, to begin in the beginning of the fourteenth day at evening or dusk, at the setting of the sun.

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Resurrection Day. % Jewish Pesach I of Nisan 15 begins at sunset of the day before the Gregorian date, whereas Pesach Day in the Scripture is on Abib 14 (Cf. for daytime, it is same date in Nisan 14). & A different data - Mar 21 dark moon; Apr 5 full moon = Nisan 15 in the year with Adar II month) [ www.timeanddate.com/calendar/monthly.html?year=1897&month=4&country=34 ] #http://5ko.free.fr/en/easter.php Eastern Orthodox Easter (called Pascha) comes usually on different days since the basis of calculation is with different calendars. It is never celebrated before the Passover on the same date (2010, 2011, 2014, etc.) $ Easter fell in the Passover Week. It may rarely fall on Abib 14 (Nisan 14). Easter day and Passover are thematically unrelated since Pesach and Resurrection are two different events of days apart. * Jewish dating problematic (how much early for barley harvest season?) in 2013 [Compare a similar situation in C.E. 31. Cf. Abib 14 on Apr 24 (with Dark Moon on Apr 10). ** (year with Adar II month) [Abib 14 should be Mar 26.]

http://adsabs.harvard.edu/full/1925MNRAS..85.1000C http://ns1763.ca/equinox/vern1788-2211.html

Dates of Easter Sundays: Easter can take place as early as March 22 but no later than April 25. The last time Easter fell on the earliest possible date was March 22, 1818. That will not happen again until March 22, 2285. The most common date for Easter to occur is April 19. [The Literary Panorama, Volume 7 (Google book) p. 936-8] problem of wrong dating of 1818 Easter. http://quasar.as.utexas.edu/BillInfo/ReligiousCalendars.html www.staff.science.uu.nl/~gent0113/easter/eastercalculator.htm www.assa.org.au/edm#Method www.timeanddate.com/calendar/determining-easter-date.html

3. The Julian-Gregorian calendar is a solar calendar locked with the seasons, having no relationship with the movements of the moon. Gregorian one is a reform of Julian calendar from October 4, 1582 C.E. (the "10 Day Gap").The early Julian used 8-day weeks (A to H). Therefore, the Gregorian calendar is of no relevance with respect to times and dates in the Scripture.

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However, it is possible to see on which proleptic Gregorian date and day of the solar week Abib 14 (Pesach day) falls to come up with a timeline scenario. Its determination should be independent of the modern rabbinic Hebrew calendar (which has been current since 359 C.E. Hillel II), which did not exist at any time in Israel's history prior to it. 5. To say He was crucified and resurrected on the certain named days of the solar week may well serve for the purpose of the liturgical Holy Week of the Constantine Catholic Church tradition. However, it is alien to the Biblical narrative, especially so when it is disconnected chronologically from biblical timeline, resulted from misunderstand of the biblical phrase 1stday to be Sunday, 7thday to be Saturday, etc. Whatever date the crucifixion happens to fall on in a proleptic calendar, it has nothing to do with Friday in the church liturgical Holy Week. Controversy of Julian vs. Gregorian calendars, esp. in reference of Constantine Catholic Church tradition of the proper Easter date. Ref. http://cyprusactionnetwork.org/yahoo_site_admin/assets/docs/Orthodox_Church_Calendar.334130901.pdf Question: for the case of 1818 AD how is it possible to have such early Easter day? It is even different from the date according to how the date is determined given the date of vernal Equinox, new moon day, and full moon day.

Cf. Passover full moon = the equinoctial full moon (occurring after equinox) of the Pesach season. Cf. Paschal full moon refers to the ecclesiastical full moon (defined as 14th day of the ecclesiastical lunar month (not same date of astronomical full moon, differing up to two days) in an ecclesiastical lunar calendar of the northern spring used in Computus (determination of the date of Easter).

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References

on moon phase

www.judaismvschristianity.com/passover_dates.htm http://web.archive.org/web/20140909184037/http://eclipse.gsfc.nasa.gov/phase/phases0001.html www.astro.com/swisseph/ae50/ae__50_m0000.pdf www.worldslastchance.com/ecourses/lessons/12-criteria-of-true-crucifixion-date-ecourse/22/criteria-7-12.html www.usno.navy.mil/USNO/astronomical-applications/data-services/spring-phenom http://astropixels.com/ephemeris/phasescat/phasescat.html www.fullmoon.info/en/fullmoon-calendar.html www.moongiant.com/full_moon_calendar.php (not working) www.timeanddate.com/moon/israel/jerusalem www.universetoday.com/99588/full-moon-dates/ www.moonphases.info/moon_phases.html#phases_of_the_moon_calender_2007 www.moongiant.com/moonphases/April/30/ www.moonconnection.com/quickphase/ QuickPhase software. 13437915335006001 www.calsky.com/cs.cgi Thu 6 Apr 30 at 13:44 (Wed 25 Apr 31 at 14:01) (Fri 3 Apr AD 33 at 08:53) http://catholicism.about.com/b/2009/04/16/reader-question-is-the-date-of-easter-related-to-passover.htm

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:

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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), TheDayJesustheChristDiedTheBiblicalTruthaboutHisPassion,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 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.]

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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.

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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

L

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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

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seasons Hebrew word mowadah means appointed (times) usu. translated as seasons. preparation The word preparation paraskeu 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.

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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'udat-siyum, 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. " 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)

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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] Lk 22:7a

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Coming on the way, this was then, the [first] day for eating the matzah [for the season]

Mt 26:2 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 26:17 ti de prti tn azumn, the first day 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

solving passion week chronology

Documents

gregorian week

gregorian solar week

passion week narrative

passion week appendix

passion week files

passion week irent

biblical lunar week

hebrew solar week