What about Passion Week Chronology problem

8/19/2019 What about Passion Week Chronology problem

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Passion Week Chronology

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Updated r.2.2.5

3/26/2016Vol. III Supplement, No.6

Time and Passion Week

IRENT Vol. III. Supplement:

No. 1 (Words, Words, and Words)

No. 2 (Text, Translation, and Translations)

No. 3 (Names, Persons, and People)

No. 4 (Place, Things, and Numbers)

No. 5 (Time, Calendar, and Chronology)

WALK THROUGH THE SCRIPTURE

No. 6 Passion Week Chronology

Files in the Collection #6 to the Supplement:

6-1. Reviews on ‘Three Days and Three Nights’ 6-2. Time of Jesus’ Death and Inerrancy – Is Harmonization plausible? 6-3. What year and day of the week for the Crucifixion?

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

6-7. Passion Week chronology after Hoehner – Friday scenario others


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Contents

A. Summary of Calendar Issues B. 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 calendarExamining Time-marker Biblical PassagesReferences


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Basic Vocabulary

Festival, Feast, Season

Passover – English translation word. This should not be confused with Pascha (or Pasch by some) which is transliteration of Greek Πάσχα and used in Orthodox Church to refer toEaster. Pesach – transliterate of Hebrew word.

Rabbinic Jewish Passover is a 7-day festival (Pesach I to Pesach VII, from Nisan 15 to21), which is called ‘Festival of Matzah (‘unleavened bread’) in N.T. and O.T.

The word Passover as in English N.T. translations is used in connection with

(a) to the Pesach feast (meal), precursor of the rabbinic Jewish liturgical Seder , and (b) to

the Pesach Festival = festival of Matzah (7 days) – When the Pesach day for the feast islumped together the whole 8 days makes the Festival for which the term ‘Passover season’would be a less confusing for English expression. (Lk 4:21)

Pesach – this term is used in IRENT translation of N.T., replacing ‘Passover’. In one placeit is used as metonymic for Pesach sacrifice (1Co 5:7). Here in discussion of the PassionWeek Chronology, it is always distinguished from ‘Jewish Passover’ (which is on Nisan15, as the 1st day of the 7-day long Passover festival. Note the usage of the words by Jewish

way causes confusion with the terms, ‘Passover’ ‘Passover Day’ ‘Passover Festival Days’‘Passover meal’ (Seder) with Nisan 14 vs. Nisan 15.) Even within the Gospels, one cannot

be less careful about different usage and senses with the word ‘Passover’ (‘Pesach’) appears – Pesach Day (= the day of Pesach feast); Pesach Festival Days (‘Matzah Festival Days’).Without such clear distinction, the result is not only confusion of the biblical narrative, butalso misinterpretation (e.g. whether the Lord’s Last Supper was ‘Passover meal’ or not withapparent contradiction between G-John and the Synoptic Gospels). It cannot beoveremphasized that, in any area of doctrinal or exegetical arguments and conflicts, ourimproper choice and usage of the vocabulary is the seed of such evilness. being allinescapably agenda-driven (of religious-political, doctrinal and scholarly agenda).

Shabbat > Sabbath – on 7th day of the biblical lunar week for Shabbat rest during daytime. Not equivalent to Saturday which is 7th day of the solar week of the Gregorian calendar.Sabbath-keeping from the Mosaic covenant.

Three different systems – (1) Gregorian vs. (2) rabbinic Jewish vs. (3) biblical lunarcalendar .

day – (1) A period between sunrise and sunset (= period of daylight); (= dawn to nightfall or dusk)

as distinguished from night. (Ko.낮). Syn. ‘daytime’ ‘daytime period’. (2) A twenty-four-hour period as a unit of time, corresponding to a rotation of the earth on

its axis (‘solar day’). (Ko.하루). As a civil day, a unit in calendar, it is reckoned from an


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agreed-upon time. In our international civil calendar (Gregorian calendar) it is 12 A.M.a

Much perplexing with the rabbinic Jewish calendar (since 4th century) is it is sunset, with poor proof-texting reading of Gen 1:3-5.

A biblical day is always a 24-hour period which begins from sunrise or a daylight period.

Yellow highlighted texts – needs revision

Question:

When was He crucified?

What day of the week was it?

Friday, Thursday, or Wednesday?

Answer:

The best reply is with ‘So?’ b – with various tones, including ‘so what’ as if anyoneshould care about it as it does not really matter which is to be correct. ‘So then? Isthere something to be at stake? Nothing, except for the church liturgical traditionfor those in position and power.

When we remain stuck to follow the narrative in terms of those non-biblical named

day of the week, it actually distorts the narrative time-line.

However, there are a few we have to know in order to correctly follow the Passion

Week chronology and to fully understand its narrative in the Bible and get rid of allthe accumulated baggage from traditions, being free to return to the Scripture. The

basic principles are straight forward; it is unlearning which is actually harder. The

fundamental problem is that it is the church language (for doctrines, theologies,liturgies) people use it instead of the biblical language to understand the biblical

narrative.

The seed of the Passion Week Chronology problem is the common mistake that the

sabbath, which was to be 7th day of the lunar week, is on Saturday (from rabbinic

Jewish tradition), which is 7th in the Roman solar week. There was no such word

a 12 A.M. is not exactly same as ‘midnight’ which varies and shou ld be at midpoint betweenthe sunset to sunrise. Cf. Local time zone vis-à-vis UTC. [Cf. The problem with a single timezone for a large country like China; in contrast to the problem with multiple time zones for alarge country like USA.] b “So?” – this is a best response to any statement or claim asserted by anyone in any setting.


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‘Saturday’ used in the Bible, nor we find it even in the early Julian calendar, whichhad 8-day week!!

Arguments and counter-arguments on different scenarios for the day and date of

the Crucifixion and the Resurrection have some bits of genuine facts and truths, butthey are often used for wrong arguments as well, making things more confusing

and conflicting. Their source material is not precisely giving the needed data, buttheir own claims without rigorous astronomical and chronologic clarification. the New Testament is supposed to tell and proclaim is not found in the religious

language of the Church.

Something to serve for the religious purpose of the Church may be fine in itself,

appealing, even essential for the conduct of religion, but it surely has nothing to dowith what the Bible teaches. What has compounded the problem is the unbiblical

convetion in the rabbinic Jewish calendar which reckons a day to start at sunrise – quite contrary to the natural way of seeing ‘day’ as a day light period to begin with, before being defined as a unit of 24 hours, i.e. day + night.

Of all this, the Bible is here with us to liberate from all human ideas and speak itsown truth to those who are open to hear without presumptions and premature

knowledge. The take-home message is:

(1) that we should read the Biblical narratives with the biblical calendar (notrabbinic 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 the Pesach lambof Elohim.

(3) and that the Gospels report He was raised to life on 16th of Abib at dawn – ‘on the third day’ after his death; after ‘3 days and 3 nights’ of suffering‘in the heart of the land ’, their very city, Jerusalem, in 30 C.E. – ‘suffering’, not ‘being buried’)

When the Biblical Lunar Calendar are aligned with the proleptic Gregorian calendar,we find it fell on Wednesday for the crucifixion and Saturday for the resurrection

( – with the resurrection at dawn, not in the late afternoon).

However, that it was Wednesday not Friday and that it was Saturday, not Sunday,

it is of no bearing on other than Church liturgical use. If convinced, no one would

contemplate to make a change, and there is no reason to do so.

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 people have become

enarmored 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 many different

positions and arguments, adding confusion, contradiction and contention rather thanclarification and consensus-finding to this important subject.

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

Wednesday); (2) lack of understanding precise meaning of the termsa and the idioms in theScripture.

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 of misunderstandingand misinterpretation of the biblical texts of the Passion Week narratives. b

“That it was Friday He was crucified”? What difference does it make if it turned out to bedifferent day of the week? It should be reminded that it is something only for Church liturgyin conjunction of keeping of the ‘Easter’. Which day for His crucifixion and resurrection assuch have no relevance to our belief, it is a zero theological significance. The problem for theBible readers is that it is without full chronological support and evidence in the Biblicalnarrative itself. This paper is simply to provide the readers enough information and idea to

avoid confusion and wrong conviction on the biblical matters.

In the Bible, there was no such day named Sunday, Saturday, or Friday, etc. The Roman

calendar itself used 8-day weeks, not 7-day as now! It’s prudent to follow the Passion narrative by using the Biblical Lunar calendar (instead of the Roman calendar mixed with Jewish

calendar). The seventh day (of Sabbath) in the biblical lunar week of 7 numbered days doesnot correspond to Saturday. c

Only after one finds the valid Scriptural calendar to be applied to the Passion Week timeline,it is possible to superimpose with the Roman calendar to see that the day was ‘Friday’ or anyother named day of the week. We should not allow a wrong way by thinking in terms of ournamed days of the week to reach a verdict on what date of the month is to be for the Crucifixion.

a Two examples: (1) A common but serious misunderstanding of the idiomatic phrase ‘three days and

three nights’ in conjunction with the idiom ‘in the heart of the land’ in Mt 12:40, which became thefire seed to get all the chronological arguments flared up.(2) The word ‘Passover’ itself used in various senses. Since they don’t have a clear idea of the calendarsystem used in that time, but imposing the Gregorian calendar on to the Scripture, they remain confused

even on the date, whether the ‘Passover’ was on Nisan 14, or Nisan 15. They have no clear way to findwhat year and what day of the week was the Crucifixion. Nor they are sure of whether ‘Lord’s LastSupper’ was a ‘Passover meal’ or not. E.g. AT Robertson (1922), A Harmony of the Gospels (Notes onSpecial Points:11. Did Christ Eat the Passover (p. 279) and 12. The Hour of the Crucifixion p. 384) b [The detailed on the topic of Time, Calendar and Chronology is the sister file ‘WB#5 Walk through theScripture’ for IRENT Vol. III Supplemen t.]c Cf. Chronological anachronism


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Finding a correct day of the week is a marginal importance and not essential for followingthrough the biblical narrative.

[Note: References are quoted for the materials I have found useful, not only to solve problems but also to find challenges and raise questions. Not all things written there are relevant to thetopics 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 be dovetailed,only after we take on the first thing first, then we should be able to settle on what

should have been only secondary issues. We are to take up different competing and

conflicting scenarios of the Crucifixion day – Friday, Thursday, and Wednesday (withSaturday dawn or Saturday afternoon resurrection). Each tends to attack the problemswhich are not substantial but ghosts as result of misunderstanding of the biblical terms

and expression along with blinded misinterpretation of the biblical texts. Not only we

have to deal with bits, but also to take methologically sound approach in order to bring

all to the common ground of understanding and knowledge.

What are the issues of controversy?

The list of major issues with confusions and questions on the day of the Crucifixion:

Was it in 30, 31 or 33 CE?

It was 30 CE.

Was it Wednesday, Thursday or Friday? – It ‘fell’ on Wednesday when the calendars are aligned.

(Not that it ‘happened’ on Wednesday.)

Was it Nisan 14 or Nisan 15?

It was Abib 14 (Nisan 14).

Was the Last Supper the one for the Passover feast?

No. It was a farewell fellowship.

When did the day begin, at sunrise or sunset?

At sunrise (in the Biblical Lunar Calendar).

Was the rabbinic Jewish calendar used then?

No. It was only from 4th century CE.


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Why and what confusion and conflict regardingthe Passion Week narrative?

1. Basically it is because most have never conversant with different calendarsystems and have not been aware that the calendar system used in the Bible is

not the rabbinic Jewish calendar. They have not realized that it is not possible

to use a proleptic Gregorian calendar to follow the timeline in the biblical text.

2. Biblical year is solar (as in Roman calendar), but Biblical month is lunar – lunisolar calendar, (same as in rabbinic Hebrew).

3. Biblical day begins at sunrise for a daylight period or as a calendar day. Thisshould not be confused the way the word used as a calendar day reckoned to

start at midnight (as in Gregorian), or at sunset (as in Jewish calendar, which

is Greek on origin).

4. Biblical hour means an hour- period on a sundial, not o’clock. 5. Biblical week is lunar. A full week has seven numbered days (1st to 7th). In

the Gregorian and Jewish calendars, they are solar week, cyclic and

continuous.

In the Biblical Lunar calendar, the weeks are non-cyclic and not continuous.In any month there are 4 full weeks of 7 daysa, with four days of Sabbath (for

keeping day-time only); it is on 7th day of the full lunar week (on Day 8, 15,

22 and 29).

Then seventh day of the lunar week is not related to Saturday of the solar

week of the Roman calendars. Equating 7th day of the week to Saturday, and

Preparation day of Shabbat to Friday is one of the main source of erroneouschronological scheme offered by many scholars. Despite of Sunday included

in 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 not equated to first

day; Saturday is to seventh day. A certain date in the biblical narrative might be found to fall coincidently on a proleptic Gregorian calendar.

6. 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 onSaturday. There is only one shabbat day in a lunar week of the Scripture.

7. The day of Resurrection in CE 30 was at the end of the 1st day 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 same

a Day 2 to 8; day 9 to 15; day 16 to 22; day 23 to 29; with day 1 (of New Moond Day) and day 30 being

special non-weekly days.


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as 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 dependent

on how the first day of Abib is determined [Hence CE 30 – for 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? 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 nomeaning 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 pursuitof power and pleasure in every sphere of human endeavor – intellectual, political aswell as religious. Don’t 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 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 the

Scripture #1 for ‘day’ . ‘When does a day begin?’]

4. To read the Bibles, always think in terms of the biblical lunar calendar, the BiblicalLunar calendar, which is so unli ke our calendars which are used in civil, 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 won’t be much use by itself. It would only give some help to follow thetimeline of the narratives in the Scripture. But to find and fix a certain date to observefor religious purpose is useless and futile, though liturgical importance in Church

practice is immeasurable. The Scripture does not offer us any particular thing to

observe, but simply reveals what anyone can turn to in order find truths.

The modern rabbinic Jewish 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:

Doesn’t the Bible say He was crucified on “Friday”?” What is about “three days and three nights” (a)? Was He resurrected on Sunday or Saturday?

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 translation of the Bible? The word

or idea of Friday is not in the Bible. It is from a simple mistake that Saturday is Sabbathand the preparation day for the Sabbath is therefore Friday.

The Wednesday crucifixion scenario began to develop from reading of the text ‘threedays and three nights in the heart of the earth’ in Mt 12:40. – commonly labeled as‘the sign of Jonah’. Their own interpretation convinced themselves that the day of Hiscrucifixion Nisan 14 should be Wednesday 30 CE.

They insist that the phrase should be taken not only as exact duration of 72 hours butalso as for his being buried . They forget that His burial was not common burial in the

grave but by entombment. Jonah himself serving a typology was not buried, neither

dead. It is a symbolic period of three days and three nights not for his being dead butfor his suffering a he was swallowed up by a whale. It is symbolic of His suffering, a

sign of the coming of Kingdom of God. It is not a sign of His messiahship as many

give an erroneous interpretation.

Though it set them to look for a correct answer and led them to Saturday resurrection

they somehow convinced themselves that the resurrection had to be late afternoon in

orde to satisfy rather precise 72 hours for the duration of “3 days and 3 nights” However, if Abib 14 of the Crucifixion falls on a Wednesday, His resurrection should

be in the dawn, a not in the late afternoon, of Saturday.

The phrase ‘three days and three nights’ itself is about the duration of time of severaldays, not counting-off dates. For the proponents of Friday crucifixion and Sunday

resurrection scenario, however, explained the problem away, claiming that the Jewsreckoned a partial day as a whole day. This cannot be applied for dates to be counted

off, not for duration of a period. They simply take it same as a different phrase ‘inthree days’ elsewhere in the Gospes, conveniently forgetting the word ‘nights’.

Be raised up after thr ee days (three days later) Mt 27:63; Mk 8:31; Jn 2:19, 20.

Be raised up 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 in thr ee days b –

(Gk. en) Mt 27:40; Mk 15:29; Jn 2:19, 20

(Gk. en); (Gk. dia) Mt 26:61; Mk 14:58.

a ‘in the dawn’, not ‘in the morning’. With morning, it is a next day on the Biblical lunar calendar. b The English phrase ‘in three days’ is ambiguous and does not have same sense in the biblical narrative. – Cf. http://english.stackexchange.com/questions/95697/within-and-in-when-referring-to-time

http://english.stackexchange.com/questions/95697/within-and-in-when-referring-to-timehttp://english.stackexchange.com/questions/95697/within-and-in-when-referring-to-timehttp://english.stackexchange.com/questions/95697/within-and-in-when-referring-to-timehttp://english.stackexchange.com/questions/95697/within-and-in-when-referring-to-time


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Moreover, the idiom in the text ‘in the heart of the land’ is misread as being buried.The Bible never says He was embalmed and nor buried in the sense that the body was

put in a grave dug in the ground and covered over as commonly practiced by othercultures. The body of Yeshua was simply placed in a tomb a. [Note that the word

translated as ‘earth’ in the text (as ‘in the heart of the earth’) does not mean ‘earth’,

‘ground’ or ‘grave’, but ‘land’. I have not yet found a single English bible thattranslates as ‘land’ as in IRENT – the word of totally different meaning and picture.

To rebut their un-biblical idea of dawn as the time of the Resurrection, a Thursday Crucifixionscenario came out with the Resurrection in the dawn of Sunday. The astronomical data wasinterpreted to conclude Abib 14 was on Apr-6 Thursday. The discrepancy by one day on thedate of the Crucifixion is from different way of determining the New Moon day – on the sameaccurate data on the Conjunction date/time and sunrise date/time.

There are several scenarios up for grabs: [several others are not worthy of

consideration]

Year CE Crucifixion Resurrection*

30 Wed (Apr-5) Sat (dawn) #1

30 Wed (Apr-5) Sat (evening) #2

30 Thu (Apr-6) Sun (dawn) #3

33 Fri (Apr 3) Sun (dawn) #4

#2 Resurrection at late afternoon/evening contradicts the Bible.#3 If New Moon Day is one day later than (#1).

#3 [Ref. Doig (1990); Boice (1999)]

#4 Traditional scenario – the year was decided to have it on Friday.The year was chosen to find Nisan 14 to fall on Friday. [Ref. Coulter(2004), The Day Jesus the Christ Died , pp. 80-81.] * dawn is not ‘morning’ – two belong to different days on the Biblical LunarCalendar.

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 HisCrucifixion and Resurrection.

The expressions such as ‘He was crucified on Wednesday/Thursday/Friday’ or ‘He wasresurrected Saturday/Sunday’ are actually misleading. We can only say that the day of Hisresurrection was found to fall on a certain named day of the solar week on the prolepticGregorian calendar, be it Sunday or Saturday. There was no such vocabulary of ‘Sunday’,‘Friday’, ‘Saturday, etc. [Note. In the early Julian calendar, it was an eight-day week(‘nundinal cycle’), designated as A to H. The biblical text cannot be interpreted in terms ofseven named days of Gregorian solar cyclic week, which is in sharp contrast to the sevennumbered days of the lunar non-cyclic week.] In this paper, arguments were offered so thatwhat scenario would fit the internal chronology of the biblical Passion narrative.

a Cf. Jonah, referred to in Mt 12:40 for the analogy of the suffering, was neither buried nor dead. Cf.

secondary burial in ossuaries: This practice involved collecting the deceased’s bones and placing theminside an ossuary after the flesh had been left to decompose and desiccate. The ossuary was then placed

into a loculus. www.jesusfamilytomb.com/back_to_basics/burial_practices/jewish_law.html

http://www.jesusfamilytomb.com/back_to_basics/burial_practices/jewish_law.htmlhttp://www.jesusfamilytomb.com/back_to_basics/burial_practices/jewish_law.htmlhttp://www.jesusfamilytomb.com/back_to_basics/burial_practices/jewish_law.htmlhttp://www.jesusfamilytomb.com/back_to_basics/burial_practices/jewish_law.html


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A. Summary of Calendar Issues

At the expense of repeating;

1. The most important thing is to understand difference of three calendar systems.When following the timeline of the biblical narrative, it should be read inreference to the Biblical Lunar calendar. The rabbinic Jewish calendar is not a biblical calendar. A Roman calendar (Julian-Gregorian) is actually unhelpful

when people tends to read it into the Biblical text and the text narrative; it

misleads to read the text in wrong timelines.

2. In their differences, we need careful attention on several points. Whether it is inreference to a daylight period or a day of calendar date, the word ‘day’ in theScripture is that which begins at sunrise (= day breaking).a It has nothing to dohow in our convention the time a day is reckoned to start – at midnight (as inGregorian calendar); at sunset (as in the rabbinic Jewish calendar which was

from the Greek origin).]

3. The numbered days 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 first day is not related to ‘Sunday’.

4. Nisan is the 7th month of the year in the rabbinic Jewish calendar with a dayreckoned from sunset to sunset. Abib is the 1st month of the year in Biblical

Lunar 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 12

hours behind Nisan date; day time events are causing no problem since they are

on 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 timeline in the Biblicalnarratives to follow correctly and without confusion. This writing as well asother related to IRENT translation work of New Testament uses the Recovered

Biblical Calendar (‘RBC’). To focus on the year of the crucifixion or the day ofthe Gregorian calendar would only serve one’s religious use.b

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

not to be confused, having different meaning - ‘morning breaking’ ‘at the crack of dawn’ ‘at dawn break ‘atdawn’ ‘morning has broken’ ‘a new day is dawn’). bwww.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.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

Abib vs. Nisan

[It is important to think always with Abib instead of Nisan

for the Biblical narratives]

( late March -early April) Abib Nisan

Calendar * Biblical Lunar Calendar Rabbinic 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 Moon. 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 7th day (of the lunar week); Always on Day 8, 15, 22, 29.

On every Saturday (of thecontinuous cyclic solar week)

*A date on a proleptic Gregorian calendar may not fall on the same date in rabbinicJewish calendar and the Biblical Lunar calendar. Biblical narratives cannot beclearly followed with the rabbinic Jewish calendar which is not the calendar usedin the Bible and came to be in use in 4th century CE.

[Note: A day-long activity was described in O.T. to have begun at sunset.That should not suggest a day was reckoned wit h sunset-to-sunset. (E.g.

Lev 23:32).

Month of A calendar dateA day of date Difference Half-day point

Nisan is reckoned from sunset 6 hrs ahead at sunrise

March – 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 to ‘mid-day’ (‘noon’) which is the mid-point of daytimewhen 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.

@

Nisan is 12 hours ahead of a Biblical Lunar calendar (RBC – RecoveredBiblical Calendar). The date is same for daytime period both in Abib and Nisan.As to night time period, Nisan would be one day ahead. E.g.

Abib 14 daytime for the Crucifixion = Nisan 14 daytimeAbib 14 evening for the Pesach meal = Nisan 15 evening Jewish Seder.

Abib 16 dawn (before day-break of Abib 17) = ResurrectionAbib 17 morning the Risen Lord to the disciples on Abib 17 morning.


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‘Day’ is that which begins with sunrise following dawn (morning twilight); a 24-hourday then ends to begin at sunset followed by dusk (evening twilight). It is how people

of diverse linguistic and cultural background do experience naturally. It is ‘day’ inthe Bible throughout. When it is set to reckon to start at an arbitrary time, it is only

that the word is understood in the sense of ‘day’ as a calendar date’.

[This diagram needs revision to convert ‘1st hour’ to ‘1st hour - period’ etc.

There should be no ‘zero hour’.]

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 timeof the Crucifixion was an eight-day week system (‘nundinal cycle’); the Biblicalweek and the modern week cannot be equated. Saturday Sabbath (7th day of the solar

week) has nothing to do with the biblical seventh-day Shabbat (7th day of the lunarweek). This faulty conviction that their assumption that the sixth day of the Biblical

week was identical to Friday is one of several fatal causes of chronological confusion.

This feeds back to find some text verses interpreted to support their position.

Note: Hebrew word abib (H24 ‘ripening ears’) (in Lev 2:14) is wrongly translated as ‘greenears’ in KJV, NWT, etc. (same for a different Hebrew word karmel in Lev 23:14 כ מיאל)H3759 field, plantation, fruit; ears of grain, etc. – green ears in KJV; new grain in NWT).The name of the month Abib – to do with barley harvest.


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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 withPesach meal (with Pesach lambs killed in the daytime). The latter was the precursor

of Seder of modern Jewish Passover tradition 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 shabbatsof1st day of annual festivals. That there were two shabbat 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) (historically in Exdous) 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 theDay 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 Jewish calendar with a day from sunset to sunset, actualPesach meal happens to be on Nisan 15 – source of much confusion about whenis ‘Passover’ – Nisan 15 of Jewish Passover vs. Abib 14 of Biblical LunarCalendar.

(4) preparation of shabbat.

Nisan – the 7th month of the rabbinic Jewish calendar which reckons a day fromsunset to sunset; Abib – the 1st month of Biblical Lunar Calendar with a day beginning with sunrise. [See Appendix ‘how does the first month begin’]

www.avoiceinthewilderness.org/saccal/calbook.html

http://www.avoiceinthewilderness.org/saccal/calbook.htmlhttp://www.avoiceinthewilderness.org/saccal/calbook.htmlhttp://www.avoiceinthewilderness.org/saccal/calbook.html


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C. Timelines of the Passion-Passover Week

[Note on the term Nisan@: In all the subsequent tables for the Passion-Passover

week, the entry under ‘Nisan’ is simply to show what it would have been when aday was taken 12 hours ahead of Abib, in the way of the Jewish reckoning of a

day from sunset. Such claim they finds on a few verses in the O.T. which isinterpreted in typical eisegesis. However, the dates on Nisan here are not based onsuch rabbinic Jewish calendar, as if it is possible simply proleptically calculate for

CE 30. That would be impossible, unlike we do for Gregorian/Julian calendar here.]

Chart A-1. Timelines in the Year of the death of Mashiah – from Abib 9 to 17{For a large format table at the end of this file.}

(Blue colored Saturday – as sabbath day after rabbinic Jewish calendar)

S-T – (CE 30; Thursday crucifixion) Abib 14 of † on Thu (Apr-6). Both Ϡ and on Sundays.

Difference by one day from S-W scenario is that the New Moon day is one day later.

S-W – (CE 30; Wednesday crucifixion Abib 14 of † on Wed (Apr-5). Both Ϡ and on Sat (which isnot same as Shabbat in the Biblical lunar calendar).

S-X – same as S-W but with a wrong and forced interpretation to choose at late afternoon. [Ref.Torrey; Wishon]

S-C – Conventional Friday crucifixion – Sunday resurrection scenario) as in the liturgical Holy Week

of Constantine Church. Incorrectly CE 33 is the year they foundto have Nisan 14 † on Fri.It misinterprets 7th day of week as Saturday as is the same problem with in rabbinic Jewish calendar.

Both Ϡ and cannot be Sundays. [Coulter (2004) – The Day Jesus the Christ Died , pp. 80-81.] [Note: Events from Sun to Tuesday are seen have moved to Mon – Wed by Hoehner (1978),Chronological Aspects. pp. 90-93. – in order to remove ‘Silent Wednesday’ in the Holy Week.] Note: Acrostic mnemonic matches the same of the Gregorian week, but works only for S-T scenario.


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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

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 DeathA-4 Pesach meal (of Yehudim)

A-5

A-6 (dawn 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 number 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 cannot 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 – intoTue for WWW – into Wed for Trial – into Thu for Final into Fri for Silent into Sat for Start into Sun forMeet.]


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Chart A-2. Current years with the period for the Passion-Passover week

(All in rabbinic Jewish calendar with Saturdays taken to be Sabbath)

CE 2015 = AM 5775 = SC 5997; CE 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 )

Biblical Lunar 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 Biblical Lunarcalendar; with a difference of 12 hours btw the latter two – it becomes significant for datingof nighttime events (from evening to dawn before 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 Passover 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)

http://www.yhrim.com/Calendars/5997_GMT.pdfhttp://www.yhrim.com/Calendars/5997_GMT.pdfhttp://www.yhrim.com/Calendars/5997_GMT.pdfhttp://www.yhrim.com/Calendars/5997_GMT.pdf


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Chart A-3 From Trial, Crucifixion to Resurrection

— Comparison of Various Scenarioswith Three Different Calendar Systems

Day Of Week (lunar ) 5 †-† 6 7 1 2

Trial I n t h e t o m b>

Preparation High

Shabbat

Wave Sheaf

Mnemonic Trial Final Silent Start Meeting

Abib 13 14 15 16 17

Erev P. Pesach Matzah 1 Matzah 2 Matzah 3

[Nisan]13 14 15 16 17 18

Erev Pesach Pesach I Pesach II Pesach III IV

CE 30

S-W

April

5 †Wed# 6 Thu ? 7 Fri 8 Sat

S-T 6 †Thu 7 Fri 8 Sat 9 Sun

CE 33 S-C 3 †Fri @4 Sat 5 Sun 9 Mon

[Sat - Sabbath; # high sabbath; @ ‘double sabbath’; full moon ]

S-W Wednesday Crucifixion Scenario (Sat. dawn resurrection) a

S-X Wednesday Crucifixion Scenario (Sat. evening resurrection)

S-T Thursday Crucifixion Scenario (Sunday dawn resurrection) b

S-C Conventional Friday Crucifixion scenario [Coulter (2004), The Day

Jesus the Christ Died , pp. 80-81.]

L.S. Last Supper (DoW 4)† † Crucifixion w.s. Wave sheaf offering

Resurrection in the dawn, 1st day

Resurrection in the morning, Sunday

Resurrection in the evening

One should be able to see how the reckoning by Abib, not by Nisan or by April, is the onlyway to make the Passion narrative timeline coherent, leaving 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’ and ‘in three days’ c – seemingly conflicting,

but actually perfectly sensible when counted Day 1 of Abib 14; Day 2 of Abib 15, and Day

3 of Abib 16. It is not about exclusive or inclusive counting.

a Only when it follows the Biblical Lunar calendar it is possible to see that the various phrases in the

Gospel texts, such as ‘on the third day’, ‘in three days’, ‘after three days’, remain all compatible andconsistent with each other, in total harmony without contradiction.

b See *Thursday Crucifixion scenario (with Sunday dawn resurrection).c [Cf. it is unrelated to the problem of the idiomatic phrase of different reference: ‘three days andthree nights’ (only once – Mt 12:20) – which was alluded to His suffering, not His ‘being buriedin a grave’, which was taken as a proof text for a Wednesday crucifixion scenario.


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The named days of the Gregorian week, such as Friday, Saturday, and Sunday, do not existin 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 thePassion-Pesach Week with the liturgical Holy Week of Constantine Catholic Churchtradition.


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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 2nd Part - From the Crucifixion to the Risen Lord


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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 read as ‘three days and threenights in the heart of the Land’ [= at the very City of Jerusalem], not as howlong He remained 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

Cock-crow watch

Morning watch (‘ pre-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 inthe Scripture have meanings different from what they are in English usage:

‘Day’ is that which begins at sunrise (with ending of dawn)a

. The term applies toa daylight period or a 24-hour of daytime period + night time period. It is also a

day for calendar date for the Scripture based calendar. In the Bible the word isnot used in the sense of calendar day as in rabbinic Jewish calendar (as a period

of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of

AM 12 to-AM 12).

‘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 23:30-31 ‘dawn’ and‘dusk’) [Cf. The phrase ‘early morning ’ should be the first half of the period frommorning (or A.M.) from sunrise to noon. Cf. forenoon is focused on the noon as

reference point. However, often it covers partly also ‘dawn’ in every day speech.]

‘Hour’ is a period of time, which is on sundial equal to one-twelfth of a day (i.e.daylight period). [E.g. Third hour is a period of time on sundial ≈ 8:20 to 9:30a.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 tothe latitude and the season. [Unlike in the Bible, it is found in common Englsh

usage a point of time (o’clock) both day and night.]

‘Week ’ in the Scripture is a lunar week, not a solar week as in Gregorian calendaror in rabbinic Jewish calendar. The weeks in the Biblical Lunar calendar are non-

cyclic, unlike cyclic continuous solar weeks. The 7-numbered days of the lunarweek are independent of the 7-named days of the Gregorian week. b

‘Month’ in the Scripture is a lunar month (29 or 30 days); with its first day to begin a month with ‘new moon’ [which literally means ‘new month’]. [SeeReferences on Moon Phase]

After ‘dark moon’c (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, fullmoon is on the Abib 14 (Nisan 15) of the lunar month.

Using the dawn after conjunction for one’s specific l ocation is the onlymethod to be used for the New Moon of the month with Day 1 to begin with

a The expression ‘at dawn’: Since dawn is not a point of time, but a short period (until sunrise toward theend of the pre-dawn watch (=f ourth watch) of night, the correct expression should rather be ‘in the dawn’. b Moreover, some countries have other than Sunday as the first day of their week – e.g. Saturday in Arabicusage; Monday in Eastern Asia and European countries. [ www.cjvlang.com/Dow/SunMon.html ]c = so-called ‘astronomical new moon’

http://www.cjvlang.com/Dow/SunMon.htmlhttp://www.cjvlang.com/Dow/SunMon.htmlhttp://www.cjvlang.com/Dow/SunMon.htmlhttp://www.cjvlang.com/Dow/SunMon.html


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sunrise. a The First Visible Crescent vs. First Dawn After Conjunction

method:www.worldslastchance.com/yahuwahs-calendar/new-moon-day-the-

dawn-after-conjunction.html

It is NOT the day after the first visible crescent of the moon. But the only lunar phase can be the New Moon is the moment immediately following the dark phase, otherwise called astronomical New Moon, or conjunction.

https://youtu.be/tZGkk3yahAU How to Identify New Moon Day

www.worldslastchance.com/luni-solar-calendar-guide.html

https://youtu.be/qTvN7Sxhgxg

Calculating Conjunction: No Computer? No Problem!

(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)

(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

Biblical Lunar calendar. One cannot mix it up with external chronology using the

Gregorian calendar system without getting bogged down with confusion. WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more

degree of complexity.

(4) To align the Biblical Lunar calendar of 30 CE with a proleptic Gregorian

calendar cannot be accurately made, since the assumptions used to calculate inconstructing 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 theyused, 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 Wednesdayand 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 Thursady. If Friday was for the crucifixion, His resurrection cannot beon Sunday, but Monday. Biblical narrative in the Passion Week should not be

confused with the traditional liturgical Holy Week of Constantine Catholic Churchtradition.

a [Some makes a bizarre claim that the day of full moon should be the New Moon day (1 st) of the month!!

http://www.worldslastchance.com/yahuwahs-calendar/new-moon-day-the-dawn-after-conjunction.htmlhttp://www.worldslastchance.com/yahuwahs-calendar/new-moon-day-the-dawn-after-conjunction.htmlhttp://www.worldslastchance.com/yahuwahs-calendar/new-moon-day-the-dawn-after-conjunction.htmlhttps://youtu.be/tZGkk3yahAUhttps://youtu.be/tZGkk3yahAUhttp://www.worldslastchance.com/luni-solar-calendar-guide.htmlhttps://youtu.be/qTvN7Sxhgxghttps://youtu.be/qTvN7Sxhgxghttp://www.triumphpro.com/jesus-in-grave-new-truth.htmhttp://www.triumphpro.com/jesus-in-grave-new-truth.htmhttp://www.triumphpro.com/jesus-in-grave-new-truth.htmhttp://www.triumphpro.com/jesus-in-grave-new-truth.htmhttps://youtu.be/qTvN7Sxhgxghttp://www.worldslastchance.com/luni-solar-calendar-guide.htmlhttps://youtu.be/tZGkk3yahAUhttp://www.worldslastchance.com/yahuwahs-calendar/new-moon-day-the-dawn-after-conjunction.htmlhttp://www.worldslastchance.com/yahuwahs-calendar/new-moon-day-the-dawn-after-conjunction.html


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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]

[= Pesach feast in the evening after daytime is over on Abib 14

= after evening begun for ‘Nisan 15’]

Abib 15 = Day 2; (High Shabbat = 1st day of Matzah Festival)

Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on ‘third day’ in the dawn*]

[*in the dawn which ends with coming of a new day Abib 17 - when the risen

Lord appeared to His disciples.]

Three dates (Day 1 to Day 3) are involved; not about three days’ long. It straddles

three dates for “three days and three nights” from His suffering and death in thehands of Gentile power till the resurrection. It is not the duration of His being

‘buried’ as in the grave, 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, instead of normal sense of ‘day’

which begins at sunrise, as used in the Bible and in all the languages and

cultures.

Reckoning by the Roman Julian-Gregorian calendar (with a calendar day frommidnight to midnight), counting Friday, Saturday, and Sunday, involves three

dates, but as for the duration from His 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, as shown in this paper, this

controversial idiomatic phrase in the Bible can be understood without difficulty

with literary open mindset, and as such it has nothing to support which day of

the week was of the Crucifixion, as is well pirated by Wednesday crucifixion

scenario.

Controversy, confusion, and contradiction in the various scenarios are due to

faulty understanding and interpretation of the Gospel Passion narrativesbecause 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, asthe timeline of the latter does not match with that of the internal chronology in the passionnarrative in the Scripture.

The Top Box: Timeline is in harmony with the internal chronology with the Biblical Lunarcalendar of Abib.

The Bottom Box: The Church liturgical ‘Holy Week’, a preceding one week before EasterSunday, begins with ‘*Palm Sunday’a. [In Orthodox Church, it begins with ‘LazarusSaturday’.)

‘Good Friday’ is not related to ‘†Crucifixion Day’ (Abib 14)and ‘Easter Sunday’ is not related to ‘Resurrection day’ (Abib 16). Theexpression ‘Sunday morning Resurrection’ is inaccurate in biblical language.]‘Maundy Thursday’ [fr. Latin mandatum = commandment (to love each other as Heloved)]

So-called Silent Wednesday by some.*‘Lazarus Saturday’ – 1st day of the Holy Week in the Eastern Orthodox Church

The resurrection is in the morning of Sunday at the beginning of a Gregorian calendar day inthe Holy Week; it was in the dawn at the end of a Biblical Lunar calendar day in the PassionWeek.

a It is called ‘Palm Sunday’ in Church liturgy, not but it is not stated in the Bible at all. The well-oiled Christianese does not have its basis in the Bible, which completely negates this idea. That

something is called ‘Palm Sunday’ by the Church does not make it to be Sunday, which is in turn used as something to support Friday crucifixion scenario. The arguments are just like in the matter

of putting the cart before the horse.


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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 tothe named days of the Gregorian solar week) in the Passion Week of CE 30 correspondsto the numbered Days of the Passion Week itself – making easier for the readers grasp thenarrative 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

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-3 Crucifixion & 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 15 of 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 thePesach 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 12:2-8 interpolation/flash

forward) B-9


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B-2 Ϡ.(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 were selected to be kept till Abib 14 [Exo 12:3, 6] with Yeshua

presenting Himself as the Pesach 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 anunusual 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 ther e is nothing‘triumphal’ about it in the theme of the Passion narrative; it would rather be moreappropriate to call it ‘anti-triumphal’ as Yeshua were standing against the triumphantworld 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 Gospelsuntil it resumes with M-2.

B-3 f (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-5 F (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 theireyes.


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B-6 ; (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; notabout 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 refersas 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 inthe house of Simon the leper a. It is a presage of anointing of His body; the 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 YerusalemEntry. It has the woman named Mariam (Eleazar’s 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 gothealing 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 IRENTrendering.

M-2 L-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]

‘Lord’s Last Supper’. It was not the Pesach meal (comparable to ‘Seder’ in theRabbinic Judaism), though many interpret it that way, giving credence to the Synoptic

Gospels over what G-John gives, seeing the Synoptic and Johannine testimoniescontradictory. [See below A-3 P-m coming on Day 6 of the Week]

Foretelling Kefa’s 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 Scenariowith 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 Jesusand 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 theoriginal].

The alignment of calendar dates shown in the chart in his book ‘the Reckoning ofPassover’ 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 oneday and the other group on the next day! Just mumbo-jumbo all gobbledygook of theologyout 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 Biblical Lunar calendar did not cometo their mind, which has the key to understand the Passion narrative chronology. There

are no other verifiable sources including Biblical texts (to fit Hoehner’s tweaking) toclaim that ‘Passover ’ [sic] – howsoever they may have understood the sense of the wordis used – is on Nisan 15, in which lambs were slaughtered and the meal of the feast waseaten.


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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 Hemight have died after the meal of Pesach was eaten negates all the reason of His sufferingand 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 profoundsymbolism, typology, and motive rooted in the Exodus event is at the core of the Passion

narrative in the setting of the Pesach week.

Fanciful explanation of two different calendar systems was followed by two different

groups of people at that time!

(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,

neither it was on the Pesach feast day, nor the 1st day of Pesach festival (= Matzahfestival) day.

“… It was against Jewish custom to begin a trial on Passover day. The arrest ofJesus 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 weremilling about the city involved in a criminal case. … The crucial point remainsthat 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 downon 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 usuallytaken. 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 onAbib 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 Pilate’s sentencing. Cf. the Lord’sfarewell 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 o′clock’) in Jn19:14, the trial with Pilate cannot be placed on the same day of the crucifixion (Abib/Nisan 14). a It

has to be located the day before, that is, on Abib 13. The option for this being on midnight (either

as noon or, unattainably, at midnightb). The phrase in Jn 19:14 ‘it was a preparation of the Passoverand 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 Jewish calendar]. [ QQ Check for

some Eastern Church tradition about this one having taken on ‘Tuesday’ vis-à-vis the Holy Weekof the Church.] [Humphreys (2011), The Mystery of the Last Supper ( download), has one

observation correctly – that is, the Last Supper cannot be the night before the Crucifixion, but a dayearlier. That way, he put a little more than one day from midnight arrest till the morning of the

Crucifixion day is allocated to His trial (on ‘Thursday’ after the Last Supper on ‘Wednesday’ in the

line of the Friday Crucifixion day scenario). (p.172) Compare with the scenario present in this paperwith Monday Last Supper, Tuesday Trial, and Wednesday Crucifixion with Saturday dawn

Resurrection.

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. aaa

a on the same day of the crucifixion (Abib/Nisan 14) ░░ [regardless whether the crucifixion isclaimed 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, John’s ReckoningUsed by Sadducees’)] Such an idea that they were observing the same thing a day apart with differentcalendar – hocus-pocus. b midnight░░ [This is by counting hours of night time period from sunset, claiming that John usedRoman 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 John’s 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 thesetting of the Pilate’s trial as narrated in the Gospels, esp. in G-Jn, do not allow this to be occurringduring night-time.]

http://triumphpro.com/john-19-sixth-hour.htmhttp://triumphpro.com/john-19-sixth-hour.htmhttp://triumphpro.com/john-19-sixth-hour.htmhttp://triumphpro.info/http://triumphpro.info/https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=15&cad=rja&uact=8&ved=0CDUQFjAEOAo&url=https%3A%2F%2Ftuhosakti.files.wordpress.com%2F2013%2F02%2Fthe-mystery-of-the-last-supper.pdf&ei=9IRyVebXOsb4yQSEiYCoAw&usg=AFQjCNGpFCtnx6ySmK7yGr4LCg62GeUwaw&sig2=789MVizTMPSi3e1btFBoywhttps://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=15&cad=rja&uact=8&ved=0CDUQFjAEOAo&url=https%3A%2F%2Ftuhosakti.files.wordpress.com%2F2013%2F02%2Fthe-mystery-of-the-last-supper.pdf&ei=9IRyVebXOsb4yQSEiYCoAw&usg=AFQjCNGpFCtnx6ySmK7yGr4LCg62GeUwaw&sig2=789MVizTMPSi3e1btFBoywhttps://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=15&cad=rja&uact=8&ved=0CDUQFjAEOAo&url=https%3A%2F%2Ftuhosakti.files.wordpress.com%2F2013%2F02%2Fthe-mystery-of-the-last-supper.pdf&ei=9IRyVebXOsb4yQSEiYCoAw&usg=AFQjCNGpFCtnx6ySmK7yGr4LCg62GeUwaw&sig2=789MVizTMPSi3e1btFBoywhttp://triumphpro.info/http://triumphpro.com/john-19-sixth-hour.htmhttp://triumphpro.com/john-19-sixth-hour.htm


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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 Pilate’s trial before sentencing) as 6a.m. as usually interpreted, but simply

as about 12 o’clock, as the narrative text should be readplainly without presupposition as for all other time-markers in N.T, we can satisfactorily get out ofour 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 Pilate’s trial-and-sentencingcompleted 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 Peter’s denials. [The narrative on Peter’s denials in the Gospels should not be taken to havehappened during the Sanhedrin itself, which was early in the morning.]

See a separate file – attached to the PDF file, Walk through the Scriptures #5 Passion WeekChronology in IRENT Vol. III Supplements. Also see another attached file of the copy of http://triumphpro.com/john-19-sixth-hour.htm

Copied from EE Jn 19:14 it 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 theScriptural witness contradictory to each other when read time-markers shown on the Crucifixion

day the Synoptic accounts.] \ὥρα[δὲ] ἦνὡς ἕκτη; [… different interpretations in support ofvarious Crucifixion-Resurrection dates scenarios – twelve o’clock 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 thesixth - Wuest;2(noon – none makes clear that it cannot be on Abib/Nisan 14, the same day ofthe 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 o’clock in the

morning [ Note: This was according to Roman time, but if Jewish time were meant, it wouldhave 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

Pilate’s trial as narrated in the Gospels, esp. in G -Jn, do not allow this to be occurring duringnight-time): /about sixth hour [midnight] – ARJ;

[Note: {/mss} {/ρίτη} (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 wrong claim found in Companion Bible fn.

(Bullinger – www.companionbiblecondensed.com/NT/John..pdf “The hours in all the Gospelsare according to Hebrew reckoning: i.e. from sunset to sunset.)]

See IRENT Supplement III - #5 Time, Calendar, chronology for *counting hours Jn 1:39; 4:6;

4:52; 19:14]

http://triumphpro.com/john-19-sixth-hour.htmhttp://triumphpro.com/john-19-sixth-hour.htmhttp://www.companionbiblecondensed.com/NT/John..pdfhttp://www.companionbiblecondensed.com/NT/John..pdfhttp://www.companionbiblecondensed.com/NT/John..pdfhttp://www.companionbiblecondensed.com/NT/John..pdfhttp://triumphpro.com/john-19-sixth-hour.htm


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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 †- †

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). Theexecution cannot occur during the Festival (of Pesach = of Matzah) (Mt 26:5) – that theclaim by Fri † scenario proponents that the Last meal was the Pesach meal is simplyuntenable, 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 extremesof CE 26 and 36 – p. 99 Hoehner, Chronology) which had Abib 14 fall on Friday – because oftheir presupposition (they knew it was Friday because that’s how it was on CE 33). Voila, theyfound it CE 33 – a circular reasoning, actually proving nothing!

A-3 (not ‘burial in a grave’)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 embalmingof the body in the manner of Egyptians or of the Western society). See a separate entry

‘Mt 12:40 ‘three days and three nights. and Jonah’s sign, under ‘ExaminingTime-marker Biblical passages’

A-4 P-m

– Yehudim (not ‘Jews’, who are in the modern setting in diaspora after the Fall ofYerusalem 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’)


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Note: 18

The 15th day of a lunar month in RBC is Shabbath. Abib 15 is a special shabbat because a week-long annual Festival such as that of Matzah begins always on the 7th day of the lunar week. It’scalled ‘High Shabbat’, that is, Shabbat of 7th day of the lunar week, wich is on the first day ofthe 7-day long festival.

There is always only one Shabbat day in a full 7-day week, whether it is in a festival or anordinary week. No shabbat exists as a festival Shabbat separate and different from any weeklyshabbat. It is not an occasion to have two sabbaths fall on the same date (as proposed in Fridaycrucixion scenario. No two shabbat-days in a week; neither two shabbat days back-to-back – all these are unbiblical interpretation in order to prove their crucifixion scenairio postions. [Note:Shabbat rest is for the day time only.]

A-5 (= the risen Lord Yeshua Himself presented as the

First-Fruits) w/Empty tomb.

It is in the 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 benoted, however, that it was at ‘dawn’ which is the last part of a day, ending the fourth watch ofnight (= ‘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 (seven full shabbats + 50 days) to find the day of Shavout (‘Pentecost’) to fall in the summer harvest for wheat, grapes, etc. in the fourth month of thelunar year . 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 Gregorianweek.

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 atrue story, it is possibly Yeshua’s 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 SupperFarewell Discourse

Foretells Peter’s 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 – formalPeter denies Yeshua

Yeshua vs. Yehudim in authority III – finalverdict

[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 Hisdeath.

Yeshua entombed – women followed Yosefto the tomb and took note of the place andsaw 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.

Y

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What about Passion Week Chronology problem

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