What About Passion Week Chronology Problem

Passion Week Chronology
Updated r.2.2.5
3/26/2016
Vol. III Supplement, No.6
Time and Passion Week
IRENT Vol. III. Supplement:

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

6-2. Time of Jesus Death and Inerrancy Is Harmonization plausible?
6-3. What year and day of the week for the Crucifixion?
6-5. 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
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:
Biblical Lunar calendar
Examining Time-marker Biblical Passages
References
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 and used in Orthodox Church to refer to
Easter.
Pesach transliterate of Hebrew word.

Rabbinic Jewish Passover is a 7-day festival (Pesach I to Pesach VII, from Nisan 15 to
21), 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 is
lumped 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 place
it is used as metonymic for Pesach sacrifice (1Co 5:7). Here in discussion of the Passion
Week Chronology, it is always distinguished from Jewish Passover (which is on Nisan
15, 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, but
also misinterpretation (e.g. whether the Lords Last Supper was Passover meal or not with
apparent contradiction between G-John and the Synoptic Gospels). It cannot be
overemphasized that, in any area of doctrinal or exegetical arguments and conflicts, our
improper choice and usage of the vocabulary is the seed of such evilness. being all
inescapably 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 lunar
calendar.
day
(1) A period between sunrise and sunset (= period of daylight); (= dawn to nightfall or dusk)
as distinguished from night. (Ko. ). Syn. daytime daytime period.
(2) A twenty-four-hour period as a unit of time, corresponding to a rotation of the earth on
its axis (solar day). (Ko. ). As a civil day, a unit in calendar, it is reckoned from an
agreed-upon time. In our international civil calendar (Gregorian calendar) it is 12 A.M.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 anyone
should care about it as it does not really matter which is to be correct. So then? Is
there something to be at stake? Nothing, except for the church liturgical tradition
for those in position 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 all
the 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
12 A.M. is not exactly same as midnight which varies and should be at midpoint between
the sunset to sunrise. Cf. Local time zone vis--vis UTC. [Cf. The problem with a single time
zone for a large country like China; in contrast to the problem with multiple time zones for a
large country like USA.]
a
So? this is a best response to any statement or claim asserted by anyone in any setting.
4
Saturday used in the Bible, nor we find it even in the early Julian calendar, which
had 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, but
they are often used for wrong arguments as well, making things more confusing
and conflicting. Their source material is not precisely giving the needed data, but
their 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 do
with 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 its
own 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 (not
rabbinic Jewish, nor Roman calendar) using the terms of biblical
language, 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 lamb
of 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.
Passion-Passover Week Chronology

Clarifying the Passion & Passover Week Timeline
for 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 than
clarification 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 the
Scripture.
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 misunderstanding
and 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 be
different day of the week? It should be reminded that it is something only for Church liturgy
in conjunction of keeping of the Easter. Which day for His crucifixion and resurrection as
such have no relevance to our belief, it is a zero theological significance. The problem for the
Bible readers is that it is without full chronological support and evidence in the Biblical
narrative 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! Its 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 does
not 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 any
other named day of the week. We should not allow a wrong way by thinking in terms of our
named days of the week to reach a verdict on what date of the month is to be for the Crucifixion.
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 the
fire seed to get all the chronological arguments flared up.
(2) The word Passover itself used in various senses. Since they dont have a clear idea of the calendar
system 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 find
what year and what day of the week was the Crucifixion. Nor they are sure of whether Lords Last
Supper was a Passover meal or not. E.g. AT Robertson (1922), A Harmony of the Gospels (Notes on
Special Points:11. Did Christ Eat the Passover (p. 279) and 12. The Hour of the Crucifixion p. 384)
b
[The detailed on the topic of Time, Calendar and Chronology is the sister file WB#5 Walk through the
Scripture for IRENT Vol. III Supplement.]
c
Cf. Chronological anachronism
a
Finding a correct day of the week is a marginal importance and not essential for following
through the biblical narrative.
[Note: References are quoted for the materials I have found useful, not only to solve problems
but also to find challenges and raise questions. Not all things written there are relevant to the
topics under the discussion here. Not all written statement can be correct, right, or accurate.
The readers are to exercise their own judgment to make use of them.]
With not a few tasks to confront, which all are interlinked and tend to 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 (with
Saturday dawn or Saturday afternoon resurrection). Each tends to attack the problems
which 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.
Why and what confusion and conflict regarding

the Passion Week narrative?
1. Basically it is because most have never conversant with different calendar
systems 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. This
should 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 oclock.
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 erroneous
chronological 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, but
some 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 on
Saturday. 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 lunar
week 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.
9
as the Biblical Passion Week. The date of Easter Sunday is arbitrarily

determined by the Church tradition without chronological-historical relation to
Pesach (Passover) week.
9. Precious determination of the Crucifixion date in a proleptic Gregorian
calendar 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 Apr
5 (Wed) or Apr 6 (Thu)]. See below in the Appendix: 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 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 Biblical
Lunar calendar, which is so unlike 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 wont be much use by itself. It would only give some help to follow the
timeline of the narratives in the Scripture. But to find and fix a certain date to observe
for religious 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.
10
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 (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 Sabbath
and the preparation day for the Sabbath is therefore Friday.
The Wednesday crucifixion scenario began to develop from reading of the text three
days 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 His
crucifixion Nisan 14 should be Wednesday 30 CE.
They insist that the phrase should be taken not only as exact duration of 72 hours but
also 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 but
for 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 several
days, not counting-off dates. For the proponents of Friday crucifixion and Sunday
resurrection scenario, however, explained the problem away, claiming that the Jews
reckoned a partial day as a whole day. This cannot be applied for dates to be counted
off, not for duration of a period. They simply take it same as a different phrase in
three days elsewhere in the Gospes, conveniently forgetting the word nights.
Be raised up after three 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 three daysb
(Gk. en) Mt 27:40; Mk 15:29; Jn 2:19, 20
(Gk. en); (Gk. dia) Mt 26:61; Mk 14:58.
in the dawn, not in the morning. With morning, it is a next day on the Biblical lunar calendar.
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
a
11
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 other
cultures. The body of Yeshua was simply placed in a tomb a . [Note that the word
translated as earth in the text (as in the heart of the earth) does not mean earth,
ground or grave, but land. I have not yet found a single English bible that
translates as land as in IRENT the word of totally different meaning and picture.
To rebut their un-biblical idea of dawn as the time of the Resurrection, a Thursday Crucifixion
scenario came out with the Resurrection in the dawn of Sunday. The astronomical data was
interpreted to conclude Abib 14 was on Apr-6 Thursday. The discrepancy by one day on the
date of the Crucifixion is from different way of determining the New Moon day on the same
accurate 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)
30
Wed (Apr-5)
Sat
(evening)
30
Thu (Apr-6)
Sun
(dawn)
33
Fri (Apr 3)
Sun
(dawn)
#2 Resurrection at late afternoon/evening contradicts the Bible.
#1
#2
#3
#4
#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 Lunar
Calendar.
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 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 of
seven named 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.
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 deceaseds bones and placing them
inside an ossuary after the flesh had been left to decompose and desiccate. The ossuary was then placed
into a loculus. www.jesusfamilytomb.com/back_to_basics/burial_practices/jewish_law.html
12
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 in
reference 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 in
reference to a daylight period or a day of calendar date, the word day in the
Scripture is that which begins at sunrise (= day breaking).a It has nothing to do
how in our convention 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).]
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 Jewish calendar with a day
reckoned 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/Nisan
falls 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 one
different date one-day late.]
5. The Biblical Lunar calendar is essential in understanding timeline in the Biblical
narratives to follow correctly and without confusion. This writing as well as
other 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 of
the Gregorian calendar would only serve ones religious use.b
. dawn vs. dusk = twilights. dawn is the last part of a night (dawn watch = the fourth watch of
night). 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 at
dawn morning has broken a new day is dawn).
b
www.hope-of-israel.org/godscal.htm ;
www.franknelte.net/pdf/passover_dates_for_30_ad_and_for_31_ad.pdf
a
13
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
Calendar*
Biblical Lunar Calendar
Month
Day
1st day
Full moon
1st month of the year

Sunrise to sunrise
With dawning after Dark Moon.
On 14th
Lunar shabbat
(for daylight period).
Nisan
Rabbinic Jewish
(only after 4th century)
7th month of the year
Sunset to sunset@
Fixed by calculation and rules
On 15th (variable)
Solar sabbath
(for night and day time)
Shabbat
On 7th day (of the lunar week);

Always on Day 8, 15, 22, 29.
On every Saturday (of the

continuous cyclic solar week)
*A date on a proleptic Gregorian calendar may not fall on the same date in rabbinic
Jewish calendar and the Biblical Lunar calendar. Biblical narratives cannot be
clearly followed with the rabbinic Jewish calendar which is not the calendar used
in 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 with sunset-to-sunset. (E.g.
Lev 23:32).
Month of
A calendar date
A 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.
Abib
begins at sunrise
at 12 p.m. *
6 hrs behind at sunset
*12 p.m. is not identical to mid-day (noon) which is the mid-point of daytime
when the sun is at highest point. The midpoint of night period is not 12 a.m.
Reckoning events in the night is confusing because the date changes past 12 p.m.
Nisan is 12 hours ahead of a Biblical Lunar calendar (RBC Recovered
Biblical 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 daytime

Abib 14 evening for the Pesach meal = Nisan 15 evening Jewish Seder.
Abib 16 dawn (before day-break of Abib 17) = Resurrection
Abib 17 morning the Risen Lord to the disciples on Abib 17 morning.
14
Day is that which begins with sunrise following dawn (morning twilight); a 24-hour
day 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 in
the 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 time
of the Crucifixion was an eight-day week system (nundinal cycle); the Biblical
week 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 lunar
week). 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 green
ears in KJV, NWT, etc. (same for a different Hebrew word karmel in Lev 23:14 (
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.
15
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 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 shabbats
of1st 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 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 Jewish 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 Nisan 15 of Jewish Passover vs. Abib 14 of Biblical Lunar
Calendar.
(4) preparation of shabbat.
Nisan the 7th month of the rabbinic Jewish calendar which reckons a day from
sunset 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
16
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 a
day 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 is
interpreted in typical eisegesis. However, the dates on Nisan here are not based on
such 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 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 and on Sat (which is
not 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 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.
17
Events numbering and notation symbols

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

M-2 <Last meal>&
<Gethsemane>
M-3 <Arrest>
M-4 <Yehudim in authority
& Kefas denials>
M-5 <Sanhedrin>
M-6 <Pilate>
A-1 <Via Dolorosa>

A-2; A-3<->Crucifixion and Death
A-4 <P-m> Pesach meal (of Yehudim)
A-5 <Laid in the tomb>
A-6 <Resurrection> (dawn Abib 16)
w/ Empty tomb
A-7 <Risen Lord> to Disciples
(, - resurrection falls on other than
Abib 16)
Top Box the timeline from the internal chronology of the Passion narrative itself of Abib 14 (on
the preparation of shabbat), Abib 15 shabbat rest (7th day of the lunar week), and Abib 16
as the Firstfruits (1Co 15:20, 23; Lev 23:10-12. Cf. Lev 23:20) (1st day of the lunar week).
Initials of Mnemonic resemble those of Gregorian (Sunday, etc.); (Mounted on a colt; www
withered, watch, wait; triple warnings.)a
Also notice: the 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<Anointing> with subsequent events (from M-1 on)
to be on another day and thus to keep those events (M-1 to A-1) run nonstop. Into such a short period
of time ( ) so many events cannot be possibly crammed in.
[Note: Last Meal is interpreted as the Pesach Meal ]
Mnemonic - S-T and S-C scenarios only Sat for Start into Sun for Mount into Mon for Temple into
Tue for WWW into Wed for Trial into Thu for Final into Fri for Silent into Sat for Start into Sun for
Meet.]
a
18
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 Lunar
calendar; with a difference of 12 hours btw the latter two it becomes significant for dating
of 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)
19
Chart A-3 From Trial, Crucifixion to Resurrection

Comparison of Various Scenarios
with Three Different Calendar Systems
Day Of Week
5
(lunar)
- 6
Trial
<I n
t h
Preparation
Trial
Mnemonic
Abib
[Nisan]
CE 30
CE 33
S-W
S-T
S-C
Final
1
e
t o m b>
High
Shabbat
Wave Sheaf
Silent
13
14
15
Erev P.
Pesach
Matzah 1
Start
16
14
15
16
Erev Pesach Pesach I
Pesach II
5 Wed#
6 Thu ?
7 Fri
April
6 Thu
7 Fri
8 Sat
@4
Sat
Meeting
5 Sun
17
Matzah 2
13
3 Fri
Matzah 3
17
Pesach III
8 Sat
18
IV
9 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.
Resurrection in the dawn, 1st day
Resurrection in the morning, Sunday
Resurrection in the evening
Wave sheaf offering
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, leaving no room for confusion or
contradiction to be found in there. E.g. We read that He was to be raised in various timemarker expressions such as on the third day and in three daysc 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.
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 and
consistent with each other, in total harmony without contradiction.
b See *Thursday Crucifixion scenario (with Sunday dawn resurrection).
[Cf. it is unrelated to the problem of the idiomatic phrase of different reference: three days and
three nights (only once Mt 12:20) which was alluded to His suffering, not His being buried
in a grave, which was taken as a proof text for a Wednesday crucifixion scenario.
c
20
The named days of the 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.
21
Chart B-1 (vertical) Timeline 1st Part - From Arrival at Bethany to the Trial
22
Chart B-2 (vertical) Timeline 2nd Part - From the Crucifixion to the Risen Lord
23
Annotation to Chart B:
[See also the next Chart Timeline of the Last Three Days of the Passion Week.]
<D 1, N 1; D 2, N 2; D 3, N 3 >
The phrase in Mt 12:40 should be correctly read as three days and three
nights in the heart of the Land [= at the very City of Jerusalem], not as how
long 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)
24
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 (with ending of dawn)a. The term applies to
a 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 is
not 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 from
morning (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 9:30
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. [Unlike in the Bible, it is found in common Englsh
usage a point of time (oclock) both day and night.]
Week in the Scripture is a lunar week, not a solar week as in Gregorian calendar
or in rabbinic Jewish calendar. The weeks in the Biblical Lunar calendar are noncyclic, unlike cyclic continuous solar weeks. The 7-numbered days of the lunar
week are independent of the 7-named days of the Gregorian week.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]. [See
References on Moon Phase]
After dark moon c (which occurs at lunar conjunction and may be precisely
determined by astronomical calculation), the crescent of the rebuilding
(waxing) moon light then becomes visible [how many hours later?]. Thus, full
moon is on the Abib 14 (Nisan 15) of the lunar month.
Using the dawn after conjunction for ones specific location is the only
method to be used for the New Moon of the month with Day 1 to begin with
The expression at dawn: Since dawn is not a point of time, but a short period (until sunrise toward the
end of the pre-dawn watch (=fourth watch) of night, 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 Arabic
usage; Monday in Eastern Asia and European countries. [ www.cjvlang.com/Dow/SunMon.html ]
c
= so-called astronomical new moon
a
25
sunrise. a The First Visible Crescent vs. First Dawn After Conjunction
method:
www.worldslastchance.com/yahuwahs-calendar/new-moon-day-thedawn-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 7day 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. With
Rabbinic 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 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, but Thursady. If Friday was for the crucifixion, His resurrection cannot be
on Sunday, but Monday. Biblical narrative in the Passion Week should not be
confused with the traditional liturgical Holy Week of Constantine Catholic Church
tradition.
[Some makes a bizarre claim that the day of full moon should be the New Moon day (1st) of the month!!
26
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 the
hands 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 from
midnight 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 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.
27
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 the Biblical Lunar
calendar of Abib.
The Bottom Box: The Church liturgical Holy Week, a preceding one week before Easter
Sunday, begins with *Palm Sundaya. [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). The
expression Sunday morning Resurrection is inaccurate in biblical language.]
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 in the morning of Sunday at the beginning of a Gregorian calendar day in
the Holy Week; it was in the dawn at the end of a Biblical Lunar calendar day in the Passion
Week.
It is called Palm Sunday in Church liturgy, not but it is not stated in the Bible at all. The welloiled 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.
a
28
D. Event-by-event in the Passion Week

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

Trial
Crucifixion Death Resurrection
B-1 <Bethany arrival>

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

M-2 <Last meal>
<Gethsemane>
M-3 <Arrest>
M-4 <Yehudim in authority>
&<Peters denials>
M-5 <Sanhedrin>
M-6 <Pilate>
A-1 <Via Dolorosa>

A-2; A-3 <->Crucifixion & Death
A-4 <P-m> Passover meal
A-5 <In the tomb>
A-6 Resurrection (dawn of Abib 16)
w/ Empty tomb (morning of Abib 17)
A-7 <risen Lord> to Disciples
(, resurrection other than on Abib 16)
B-1 to B-8
<Bethany arrival> (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 the
Pesach feast (on Abib 14, the Pesach Day for Pesach sacrifice and feast) (as by Coulter,
Harmony pp. 216-7).
B-1
Cf. <Anointing> (that is, presage of anointing of His body) (Jn 12:2-8 interpolation/flash
forward) B-9
29
B-2 <Yerusalem
Entry>.
(Mk 11:1-10; Mt 21:1-11; Lk 19:28-40; 41-44; Jn 12:12-19); (cf. Jn 12:20-36a; 36b-50)

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

but about foretelling destruction of the Temple-based Judaic religious system.
B-5 F<Lesson
from the Withered fig tree> (Mk 11:20-26; cf. Mt +21:20-22)
Note 2: The two events B-3<Fig tree cursed>and B-5<Withered Fig tree> are
placed just as G-Mk narrates - on two consecutive days flanking B-4<5Temple
incident> between them.
The effect is that the readers should see the same symbolism for the fate of
unrepentant Israel in both <Temple Incidence> and <Withered Fig Tree>.
In contrast, G-Mt has done literary editorial work to put B-3&B-5together into one fF on the same day.
It seems to give an exaggerated report of the tree withered instantly (instead of
got withered or withered already) as if withering happened right in front of their
eyes.
30
B-6
< Debates & Teachings>; (not Jesus predicts the future [sic])
(Mk +11:27b-33; 12:1-40; 41-44; Mt +21:23- 23:39; Lk +19:47-48; 20:1-4; 5-45)

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

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

<Anointing> on DoW 4 (Mk 14:3-9; Mt 26:6-13), an event by an unnamed woman in
the house of Simon the lepera. It is a presage of anointing of His body; the placement
of this periscope by G-Mt and G-Mk is thematically tied with <Judas sliver money>
and chronologically fits.
Cf. Lk 7:36-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon. Possible
prequel.
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry. It has the woman named Mariam (Eleazars sister).
[Cf. www.worldslastchance.com/YHWHs-calendar/the-Passover-puzzle.html ]
Leper - The epithet the leper probably from his history of contracting leprosy and got
healing from Yeshua. Was he the same Pharisee who hosted Yeshua before as recorded in
G-Lk and now appears again in the Mt-Mk pericope of his spreading a table of hospitality
to Yeshua in his gratitude, to make the Lukan pericope as a prequel?
a
31
M-1 to M-6
M-1
<Upper Room Prep>. (Mk 14:12-16; Mt 26:17-19; Lk 22:7-13)
Note: This pericope in both G-Mk and G-Mt has a time-marker, which is confusing unless
understood in Hebrew idiom as towards/by rather than on the first day. See IRENT
rendering.
M-2
L-s<Last Supper>; (Mk 14:17-26; Mt +26:20-30; Lk 22:14-30; Jn 13:1-14:31)
(Mk +14:17-21; 14: 22-26; Mt +26:20-25; 26:26-30; Lk +22:14-20; 22:21-30) (cf. Jn 13:117; 18-30) [red font Judas betrayal foretold]
Lords Last Supper. It was not the Pesach meal (comparable to Seder in the
Rabbinic Judaism), though many interpret it that way, giving credence to the Synoptic
Gospels over what G-John gives, seeing the Synoptic and Johannine testimonies
contradictory. [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefas denial (Mk +14:27-31; Mt +26:31-35; Lk +22:31-38; Jn +13:31-38)
Last Supper vs. Pesach meal: Unsolved problem in the Friday Crucifixion Scenario
with Nisan dating of Synoptic reckoning.
To harmonize both the Synoptic Gospels and the Gospel of John over the issue of the Last
Supper vs. the Pesach meal, Hoehner wrote, . it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees], and with them Jesus
and His disciples, [as in the Synoptic reckoning] reckoned from sunrise-tosunrise while the Judeans and Sadducees [as in the Johannine reckoning]
reckoned from sunset to sunset. [See Hoehner (1978), p. 90, bold is not in the
original].
The alignment of calendar dates shown in the chart in his book 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 Biblical Lunar 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 have 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.
32
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.
Fanciful explanation of two different calendar systems was followed by two different
groups of people at that time!
<Gethsemane Prayer> (Mt 26:36-46; Mk 14:32-42; Lk 22:29-46; Jn 18:1)>

M-3
<Arrest> (Mt +26:47-56; Mk+14:43-52; Lk +22:47-53; 63-65; Jn +18:2-12).
M-4
<Yehudim in authority and Kefas denial>;
1st denial Mt 26:69-75; //Mk 14:54; 66-72; //Lk 22:54b-62; //Jn 18:17-18
2nd denial Mt 26:71b-72; //Mk 14:69-70a; //Lk 22:58; //Jn 18:25
3rd denial Mt 26:73-74; //Mk 14:70b-72a; //Lk 22:59-62; //Jn 18:26-27
<Sanhedrin>; Judicial procedure here by the Sanhedrin did not occur in the night,
neither it was on the Pesach feast day, nor the 1st day of Pesach festival (= Matzah
festival) day.
M-5
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).]
33
M-6 <Pilate>; <Trial and Sentencing>Yeshua before Pilate (Pilate v. Yeshua in a legal
parlance)
(Mt 27:11-26; Mk 15:1-15; Lk (23:1-7); 23:13-25; Jn 18:28 19:16)
Interpreting the expression 6th hour-period (Jn 19:14) of Pilates sentencing. Cf. the Lords
farewell meal of fellowship which took place before Pesach (Jn 18:28).
See attachments of the files on Jn 19:14 to this PDF - http://triumphpro.com/john-19-sixthhour.htm[http://triumphpro.info/]
With an internal time-marker of sixth hour-period (when understood as about 12 oclock) in Jn
19:14, the trial with Pilate cannot be placed on the same day of the crucifixion (Abib/Nisan 14). a It
has to be located the day before, that is, on Abib 13. The option for this being on midnight (either
as noon or, unattainably, at 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 Jewish calendar]. [QQ Check for
some Eastern Church tradition about this one having taken on Tuesday vis--vis the Holy Week
of the Church.] [Humphreys (2011), The Mystery of the Last Supper (download), has one
observation correctly that is, the Last Supper cannot be the night before the Crucifixion, but a day
earlier. 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 paper
with 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 <His Arrest> to <Trial with Pilate> are cramped in
about 6 hours during night period, while a whole daytime before the Last Supper has nothing
allocated other than the preparing upper room! E.g. in Hoehner (a Friday crucifixion proponent),
Chronological Aspects p. 92, and in Boice (a Thursday crucifixion proponent), Gospel of John p.
929-32. aaa
on the same day of the crucifixion (Abib/Nisan 14) [regardless whether the crucifixion is
claimed to be instead on Nisan 15 Hoehner p. 89, based on what he called Galilean Method, Synoptic
Reckoning Used by Jesus, His Disciples, and Pharisees (that is, correctly, with a sunrise-to-sunrise day,
but placing erroneously the date one day earlier than what he called Judean Method, Johns Reckoning
Used by Sadducees)] Such an idea that they were observing the same thing a day apart with different
calendar hocus-pocus.
b
midnight [This is by counting hours of night time period from sunset, claiming that John used
Roman reckoning (from midnight), based on his use of litra (as a unit of weight measure in Jn 12:3 and
Jn 19:39), while ignoring that Johns use of time-marker itself elsewhere was by reckoning from sunrise
(Jewish reckoning). That Sanhedrin convened in the morning as plainly stated in Lk 22:66 and the
setting of the Pilates trial as narrated in the Gospels, esp. in G-Jn, do not allow this to be occurring
during night-time.]
a
34
The fact is that it is simply impossible to compress these events and activities within such a limited
time period, expecting a large number of people bearing a physically demanding schedule (Torrey,
Difficulties p. 158).
When we give up preconceived idea 6thhour-period (during Pilates trial before sentencing) as 6
a.m. as usually interpreted, but simply as about 12 oclock, as the narrative text should be read
plainly without presupposition as for all other time-markers in N.T, we can satisfactorily get out of
our exegetical dilemma with confusion, controversy, contradiction, and contention from conjecture
and conflation; claims and counter-claims. The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14). When we take Pilates trial-and-sentencing
completed the day before the crucifixion, it allows enough time in Abib 13 morning allocated for
Sanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peters denials. [The narrative on Peters denials in the Gospels should not be taken to have
happened during the Sanhedrin itself, which was early in the morning.]
See a separate file attached to the PDF file, Walk through the Scriptures #5 Passion Week
Chronology 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 the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts.] \[] ; [ 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 wrong claim found in Companion Bible fn.
(Bullinger www.companionbiblecondensed.com/NT/John..pdf The hours in all the Gospels
are according to Hebrew reckoning: i.e. from sunset to sunset.)]
See IRENT Supplement III- #5 Time, Calendar, chronology for *counting hours Jn 1:39; 4:6;
4:52; 19:14]
35
Note: Importantly, most commentaries have the many events M-2 <L-m>; M3<Gethsemane prayer>; M-4<A>; M-6 <S>; M-7 <P> cramped into such a short
overnight period from the midnight to the next morning before the beginning of A-1!
A-1 to A-7
A-1
<Via Dolorosa> [Cf. So-called Stations of the Cross in the ecclesial liturgy.]
A-2
- <Crucifixion>
Crucifixion from third hour-period (8 9 a.m.) (Mk 15:25) to His death in ninth hour-period
(2 3 p.m.) (Mt 27:46; Mk 15:34; cf. Lk 23:44).
The Crucifixion day (Abib 14) falls on Thursday in CE 30. Cf. Abib 14 (CE 30, Apr-6);
Cf. different chronological scenarios: Apr. 25, Wed in CE 31; Apr. 3 Fri in CE 33). The
execution cannot occur during the Festival (of Pesach = of Matzah) (Mt 26:5) that the
claim by Fri scenario proponents that the Last meal was the Pesach meal is simply
untenable, just as G-Jn telling unequivocally that it was preparation of Pesach (Jn 19:14).
To find out what year was of the Crucifixion, they were searching for a year (btw the extremes
of CE 26 and 36 p. 99 Hoehner, Chronology) which had Abib 14 fall on Friday because of
their presupposition (they knew it was Friday because thats how it was on CE 33). Voila, they
found it CE 33 a circular reasoning, actually proving nothing!
A-3
<Entombment> (not burial 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 embalming
of 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 Jonahs sign, under Examining
Time-marker Biblical passages
A-4 P-m <Pesach feast/meal>
Yehudim (not Jews, who are in the modern setting in diaspora after the Fall of
Yerusalem in 70 C.E.) were to take it evening of Abib 14, at the very time Yeshua was
being entombed.
Abib 14 is Pesach Day the day of Pesach feast with meal (daytime is for preparation with
slaughter of the Pesach lamb; and nighttime is for Pesach feast with evening meal.) (Cf. Jn 18:28
may eat festival meals for the Pesach season)
36
Note: 18<High Shabbat>
The 15th day of a lunar month in RBC is Shabbath. Abib 15 is a special shabbat because a weeklong annual Festival such as that of Matzah begins always on the 7th day of the lunar week. Its
called High Shabbat, that is, Shabbat of 7th day of the lunar week, wich is on the first day of
the 7-day long festival.
There is always only one Shabbat day in a full 7-day week, whether it is in a festival or an
ordinary week. No shabbat exists as a festival Shabbat separate and different from any weekly
shabbat. It is not an occasion to have two sabbaths fall on the same date (as proposed in Friday
crucixion 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<Resurrection
in the dawn> (= 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 be
noted, however, that it was at dawn which is the last part of a day, ending the fourth watch of
night (= dawn-watch), before a new day to begin at sunrise.
<Day Feast of First-fruits> with Wave Sheaf Offering. Abib 16. The day after High Sabbath,
is the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(Pentecost) to fall in the summer harvest for wheat, grapes, etc. in the fourth month of the
lunar year. It has nothing to do with Sunday.
<At the Empty Tomb>
With morning breaking, a new day is Abib 17, the second day of the week. Their encounter
with the risen Lord was in the morning. It is still same named day (e.g. Sunday) of the Gregorian
week.
A-6
<risen Lord> to disciples

(1) The women;
(2) The two disciples on Emmaus (> Emmaus) road;
(3) The rest of disciples;
(4) The Disciples w/ Thomas (a week later).
The women who followed Yeshua in His ministry and Passion narratives:
Mt 27:55 many women who had followed Yeshua from Galilee
Mt 15:40
Lk 23:27 women beating on their chest and wailing in Via Dolorosa (a legend of Veronica, if a
true story, it is possibly Yeshuas mother)
Lk 23:49 they watched as Yeshua breathed His last.
Lk 23:55 at the scene of the tomb (Yosef)
Lk 24:10 Mariam the Magdalene, Yohanah, Mariam the mother of Yaakob and other women reports
to the apostles.
Cf. Lk 8:2-3 Mariam the Magdalene, Yohanah the wife of Kuza, Susanna and others.
37
38
A List of the Events

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

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

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

the Sea of Galilee
The Great Commission
The Ascension
Coming of the promised holy
Spirit.
39
Yeshua foretells His suffering and death three times before entering Jerusalem:
G-Mt
1st Time
2nd Time
3rd Time
16:2123
17:2223
20:1719
G-Mk
8:31
9:3032
10:3234
G-Lk
9:2122
9:4345
183133
12:20361
G-Jn
40
Appendix
Ten points to fix the date of the Crucifixion:
[See the Supplement III, Walk through the Scripture 5 Time, Calendar, and Chronology.] a
To determine the date on the proleptic Gregorian calendar:

1. Year = 30 C.E. [Note various proposals for CE 30, 31, 32, and 33]
2. Month = Abibb; Season = spring (late March to early April) of barley harvest.
3. 1st Day of a new month = the day with dawning after the Dark Moon.
1st Day of Abib = after conjunction nearest to the spring equinox.
4. Pesach day (= Crucifixion day) = 14th of Abib = 6th of the lunar week. Pesach
feast in the evening.
5. = 5th day of the lunar week [to have been found to fall on Thursday].
6. To be followed by a 7-day Festival of Matzah from Abib 15 (High Shabbat) to
Abib 21.
7. Full Moon (Abib 14) [On different date in Nisan if rabbinic Jewish calendation is
followed.]
8. 6th Day of the lunar week = Preparation day of High Shabbat
9. Hour of His crucifixion: from third hour to ninth hour; High Shabbat His body
resting in the tomb (not buried in a grave).
10. Wave sheaf offering Abib 16 (1st day of the lunar week) and Resurrection in the
dawn.
Note: Whether it is for the year of His Crucifixion or present years with a reconstructed calendar
applicable to the modern days (esp. for a Sabbatarian issue), the main point to clear up for a
calendar system is (1) how to fix the first day of the lunar month in terms of the moon phase, and
(2) how to fix the first day of the year affected by various factors (a) embolic year, (b) tropical
vs. sidereal year for intercalary month (Cf. Metonic cycle). To be checked is the moon rise and
sunrise time on the particular day as a new day begins on sunrise in the Scripture based calendar.
Once the detail is settled, the last step is to superimpose the luni-solar calendar on to the Roman
calendars.
https://en.wikipedia.org/wiki/Lunisolar_calendar
(what is the biblical new moon www.yrm.org/whatisbiblicalnewmoon.htm)
www.triumphpro.com/calendar-god_s-true-calendar-new-expanded-book.pdf
b
The Hebrew word abib = ripening ears Lev 2:13, not green ears as in KJV, NWT, etc. /fresh
ears ESV; /fresh grain NIV; etc. [JB shows no hint of this word.]
[http://dictionary.reference.com/browse/abib
an ear of barley or flax (x: corn), the month of newly-ripened (not green as in KJV translation)
grain (Ex. 13:4; 23:15); the first of the Jewish ecclesiastical year, and the seventh of the civil
year. It began about the time of the vernal equinox, on 21st March. It was called Nisan, after the
Captivity (Neh. 2:1). On the fifteenth day of the month, harvest was begun by gathering a sheaf
of barley, which was offered unto the Lord on the sixteenth (Lev. 23:4-11). - Easton's 1897
Bible Dictionary]
41
Sources of errors in Passion Week chronology

confusion and conflict
Calendar issue:
1.
2.
3.
4.
5.
6.
7.
Gregorian and rabbinic Jewish calendars were not in the first century. They
differ fundamentally from the biblical lunisolar calendar. Using the correct
and proper calendar is essential for understanding biblical narratives.
Using the named days of Gregorian solar week, rather than the numbered days
of lunar week is the stumbling block.
There are 4 full week of 7 days (day 2 to day 29 with Day 1 and Day 30 special
days), with four Sabbath (for day-time keeping) days in a lunar month; it is
on 7th day of the full lunar week (on Day 8, 15, 22 and 29). It is not related
to Saturday, which itself is 6th day of the week in some oriental culture.
Mistaking 7th day of the week equating to Saturday, and Preparation day of
Shabbat to Friday.
Gregorian cyclic continuous solar weeks instead of the biblical noncontinuous lunar weeks.
A biblical day is that which begins with sunrise. Not as in rabbinic Hebrew
day of sunset to sunset (which was copied from ancient Greek practice); nor
from midnight to midnight as in Roman calendar for reckoning of their
calendar day to start.
Confusion on the New Moon to begin the lunar month and on the date to begin
a new year in lunisolar calendar.a
Chronology issue:
1. The year of His crucifixion was 30 CE (he was 33 year-old) not 31 or 33 CE.
The month was Abibcorresponding to April [spring season; barley harvesting]
Using Nisan dates of rabbinic Jewish calendar does harm to read the narrative
of the events almost half century befor their calendar was devised.
2. Crucified on the day of Passover (Abib 14; Nisan 15). The Lords Last Meal
was not a Passover meal (a precursor of rabbinic Jewish Seder)
3. The resurrection was in the dawn (before sunrise), the last period of Abib 16.
4. His suffering from bearing His cross to the empty tomb would be 3 days and
3 nights (three calendar dates in lunar month; i.e. in three days, on third
day), which does not mean a period of burial (being dead or 'being buried in
the ground'.
[Cf. The Sabbatarian issue which is the weekly sabbath is to be on.] [The so-called Postponement
Rules in calendation by Hillel II should not be our concern for fixing the lunar calendar for the year
of the Crucifixion.]
a
42
Summary and conclusion:

To try to decipher the Passion Week timeline in terms of the day of the Gregorian
solar week actually hinders the proper understanding of the narrative. Which day
it was or should be for the Crucifixion or the Resurrection is actually of a marginal
importance except one which is of liturgical tradtion.
What we have to do in order to follow the biblical timeline is to keep track of the
dates in terms of Abib month and the numbered day of its lunar week, as our wellaccustomed terms and concepts associated with the solar calendar is alien to the
Biblical times. The day of the solar week can be found, but it should be based on
the astronomical data in order solely to find what the date of the proleptic
Gregorian Calendar is Abib 14 in 30 CE to fall on. It is essential then to have the
two calendars compared, the proleptic Gregorian Calendar and the Biblical Lunar
calendar, the latter which requires to fix the date of the New Moon Day with the
time of dawn and the conjunction. Sunday fixed for worship is not based on the
Bible, the Church tradition as it went away from the Judaic mindset. Many
important events in the past of human history are being remembered in anniversary,
that is, on the same date and month; why would anyone be obsessed about keeping
it on the same named day of the week? Would anyone want keep a birthday not on
the anniversary date, but on the same day of the week? That it was found to fall
on, say, Wednesday, does not compel us to keep a memorial or a celebration on
Wednesday, as the named days of the week have no meaning in the Biblical text
and context. It is also entirely different matter to see what is to be kept Last
Supper, Pesach Feast, Resurrection, or any festivals, etc. It has thrived and will
survive they way people are hooked on because religious things would not go out
of those in power for control.
Passover dates in 30 to 33 CE
Jewish Passover is Nisan 15 with the Sedar for a 7 festival (for some 8-day). It
begins at sunset the day before the Gregorian date.
Biblical Pesach is Abib 14.
Year in CE
30
31
33
http://jesus-messiah.com/html/passover-dates-26-34ad.html
Full Moon Abib 14
Julian date to midnight
Time of full moon
Passover Abib 15
at sundown of
Apr-6
Thu
22:00
Mar-27
Mon
13:00
Apr-3
Fri
17:00
Apr-6
Mar-27
Apr-3
www.judaismvschristianity.com/Passover_dates.htm
Vernal Equinox
Mar-22 Wed
00:00*
Mar-23 Fri.
05:00
43
Mar-22 Sun.
17:00
Conjunction*
Mar-22 Wed.
20:00
Apr-10 Tue
14:00
First evening of
visible crescent - ???
Mar- 24 Fri
Apr-11 Wed
1st day of Nisan@ - ???
Mar-25 Sat
Apr-12 Thu
14th day of Nisan@ (Passover)
Apr-7 Fri.
Apr-25 Wed.
(Near or first after vernal Equinox)??
How the 1st day of Nisan was determined is not given.

How is the visible crescent data is fixed by sighting or calculation.
*conjunction = astronomical New Moon.
@
(Beginning at sundown the evening before)
44
Mar-20 Fri 09:00

Apr-17 Fri 21:00**
Mar-21 Sat.
Apr-19 Sun.
Mar-22 Sun.
Apr-20 Mon.
Apr-4 Sat.
May-3 Sun.
Abib 14: Was it Apr-5 Wed or Apr-6 Thu in 30 CE?
Jerusalem 30 CE
(UTC+2) Equinox Mar 23 (02:00)
Mar-22-Wed
#1
#2
Mar-23-Thu
Mar-24-Fri
Mar-25-Sat
Abib 1*
Abib 2
Abib 3
Abib 1*
Abib 2
Mar-30-Thu
Mar-31-Fri
Apr-1-Sat
Apr-2-Sun
Apr-3-Mon
Apr-4-Tue
Apr-5-Wed
Apr-6-Thu
Apr-7-Fri
Abib 8
Abib 9
Abib-10
Abib-11
Abib-12
Abib-13
Abib-14
Abib-15
Abib-16
Abib 7
Abib 8
Abib 9
Abib-10
Abib-11
Abib-12
Abib-13
Abib-14
Abib-15
Dates after
Jewish Calendar
(New Moon 19:49)
Nisan 1
@
Nisan 15
How the New Moon Day is determined based on the conjunction?

#1 New Moon Day = the day after the dawn following the conjunction.
#2 As the ancient method of sighting first visible crescent.
www.triumphpro.com/jesus-in-grave-new-truth.htm
www.bibleinfo.com/en/questions/what-time-day-did-crucifixion-happen
(no info about why it was Thursday).
@ www.judaismvschristianity.com/passover_dates.htm [wacky data
(Nisan 1 on Mar-25; Nisan 14 on Apr-7) by next day after evening of
visible crescent ???]
;
Full Moon on Apr-6 at 21:42 at Jerusalem 30 CE]
http://astropixels.com/ephemeris/phasescat/phases0001.html
http://web.archive.org/web/20140909184037/http://eclipse.gsfc.nasa.gov/ph
ase/phases0001.html
www.timeanddate.com/calendar/monthly.html?year=30&month=4&countr
y=34) (incorrect date of Apr-7
30 CE
Jerusalem
Chicago
Dark Moon
Mar-22 (Adar 29)
Mar-21
Full Moon
Apr-7 (Nisan 16)
Apr-6
31 CE
Jerusalem
Dark Moon
Mar-12 (Adar 29)
Chicago
Mar-11
Full Moon
Mar-27 (Nisan
15)
Mar-27
The *Thursday Crucifixion scenario (with Sunday dawn resurrection) (Apr-6 Thu
30 CE) came out to correct the serious error in the Apr-5 Wednesday crucifixion
scenario that the Resurrection had to be rather precisely 72 hours, in the afternoon,
45
instead of at dawn, in order to have the so-called hocus-pocus of Sign of Jonah as a

prophetic sign for Jesus to be Christ. No one, however, gives clearly why this is so on
and calendation basis. The only one offered for astronomical reference mentions H.
Goldstine (1973) New and Full Moons. However, this one only gives data but now
about how the New Moon Day is to be determined from them.
Boice of the Thursday crucifixion scenario still remained mixed up with the unbiblical
two sabbaths of the Passion Week. Of course, he could not have known that the
vocabulary of the named days of the solar week does not belong to the biblical
narratives and should not be used to interpret the time-related expressions in the Bible.
It is curious why they have not thought of correcting it by simply moving the
resurrection to the biblical correct time of dawn, instead of moving Nisan 14 to next
day (Thursday). Given the accurate data availabe for them on the conjuction date/time
Mar-22-Wed 30 CE at 17:32 UTC (www.triumphpro.com/jesus-in-grave-newtruth.htm), the difference from the Wednesday crucifixion scenario may be traced to
a different way of fixing the New Moon Day. It seems as if it is determined by the
method of the sighting of the first visible crescent, which was only feasble in the
ancient time for the people living in the limited geographic area of Judea.
[The Conjunction and New Moon Day date is location-dependent.]
Year
CE
2017
2016
2015
2014
2013
2012
2011
2010
2009
Dark Moon
Full Moon
Israel
USA
Jerusalem
USA
Mar-28
(Nisan 1)
Apr-7
(Adar II 28)
Mar-20
(Adar 29)
Mar-30
(Adar II 28)
Mar-11
(Adar 29
Mar-22
(Adar 28)
Apr-3
(Adar II 28)
Mar-15
(Adar 29)
Mar-26
(Nisan 1)
Mar-27
Apr-11
(Nisan 15)
Apr-22
(Nisan 14)
Apr-4
(Nisan 15)
Apr-15
(Nisan 15)
Mar-27
(Nisan 16)
Apr-6
(Nisan 14)
Apr-18
(Nisan 14)
Mar-30
(Nisan 15)
Apr-9
(Nisan 15)
Apr-17
Mar-29
-
Conclusion: It needs to repeatedly to bring to attention the conclusion of this study

which is meant to help find the day and date locatable in the proleptic Gregorian
calendar for the Crucifixion. Whatever actual date we settle on to satisfy our choice of
preferred scenario, nothing is at stake at all, aside from religious tradition. What we
should be able to do is to correctly follow the timeline of events in the Passion-Passover
week narrative with the Abib 14 of CE 30 for the Crucifixion day.
46
Biblical Lunar Calendar system:

One calendar for all the months in RBC
[See Supplement III Walk through the Scripture #5 - Time, Calendar and Chronology]
New
Moon
1
#1
2
#2
3
Work Days
#3
#4
4
5
9
16
10
17
11
18
12
19
13
20
14
21
15
22
23
24
25
26
27
28
29
#5
6
#6
7
Weekly
shabbat
8
1 (new moon); @ 30 (transitional day); 14 ( full moon)
RBC calendar (diagram)
47
(30)
30 CE Abib calendar (Abib 14 = Apr-5)

(as in a Wednesday Crucifixion scenario)
Gray Abib; Pale blue Nisan; Red - Shabbat
Abib 14 = Apr-5 (Wednesday)

[4 Shabbat days in a month = on 7th day of the lunary week, non-cyclic]
[Spring equinox Mar 22 (19:28); Dark Moon Mar 22 (22:40)]
[Sighting of the first visible cresent moon cannot be used to fix the New Moon
day which globally unifies.]
48
30 CE Abib Calendar (Abib 14 = Apr-6)

(as in a Thursday Crucifixion scenario)
Note: Given the accurate data on the conjuction date/time Mar-22-Wed 30 CE

at 17:32 UTC (www.triumphpro.com/jesus-in-grave-new-truth.htm), if the New
Moon Day is determined by the method of the sighting of the first visible
crescent, it brings Nisan 1 and Nisan 15 a day later than in the Wednesday
scenario.
49
aaa
Summary Diagram from the Crucifixion to the Resurrection
(comparing Wednesday and Friday scenarios):
[ Crucifixion; Resurrection; Full Moon; Pesach meal (Seder)]
It is wise and sensible to follow the timeline in the Bible in terms of Abib dates and
the numbered days of the lunar week. The nonbiblical church vocabulary, such as
Friday, Saturday, Sunday, etc. is one the core problems, which has led all into
erroneous understanding of the biblical narratives.
Above is a diagram provided for those who want to compare the two scenarios in
term of the named days of the solar week. Note: Some noted that Apr-7 was Friday
in CE 30 (but no other Friday scenario has been proposed).
See how the expressions in the third day and in three days do clearly point to the
period from death to resurrection; three days and three nights from the cross
bearing to resurrection. The period covered are 3 dates in Nisan but 4 dates in Nisan
or in April, the difference being brought in by different reckoning to start a day.
Note: See the Pesach day to keep is Abib 14 (Nisan 14), and the Pesach feast is
on the evening of that Abib 14. But strangely the same event at the same time is on
Nisan 15 evening by Jewish reckoning. It is how Jewish Seder is on Nisan 15, even
though Torah commands to keep Pesach on the 14th of the month in O.T. Confusion
of whether Passover is on Nisan 14 or 15 is not from two different calendars were
used at that time (an absurd proposal), but from the Jewish unbiblican convention
of reckoning a day to start at sunset so that the events in the night period belongs,
a day later than the date in Abib.
50
2016 CE Abib calendar for comparison:
Note: If the New Moon Day is determined differently, another calendar is possible
with Mar-8-Tue as New Moon day; Mar-21-Mon as Abib 14.
51
How to find a Scripture-based scenario with Biblical Lunar Calendar?

The Year in the rabbinic Jewish calendar (not in the Biblical Lunar Calendar) 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 Jewish 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 Biblical Lunar calendar (as shown above)
to follow the biblical Passover-Passion week, which is not same as the church
liturgical Holy Week?
1. To determine the year His crucifixion was - which year, CE 30, 31, 33 on what
basis?
(1) An interpretation of Daniels 70-week prophecy cannot be the proof for the
year of His death. (Some finds CE 31 to fit the prophecy as they interpreted. Cf.
Abib 14 to fall on Mon, not Wed. For some it is for CE 33, all in manner of
circular reasoning.). Daniels prophecy as in various interpretations are of
course different from Jewish exegesis for the Hebrew Scripture. Thus it cannot
be used to arrive at the year of His crucifixion, or even of His birth.
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year. Its sole aim is to support the traditional ecclesiastical Holy Week
which is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism. [Note: with the Friday crucifixion, the
resurrection should fall on Monday if read as in the Biblical narrative.]
2. With the astronomical data on the date and time of dark moon. [Dark Moon
from conjunction of the sun and the moon is a less confusing term than
astronomical new moon, as the moon is not visible from the earth.] To determine
the biblical New Moon Day of the 1st month (Abib) (crescent new moon) around
the time of spring equinox and ensure the Pesach to fall in the barley harvest season
late March to April in the solar year, not rainy season of early March. This
process of finding the first month is unrelated to Gregorian calendar and is
independent of the rabbinic Jewish calendar systems, both of which were not used
or existed in the time of Yeshuas time.
3. Abib 14 is the Pesach day which with the Pesach full moon. It varies on Nisan
(14 to 16) if followed a rabbinic Jewish calendar reckoning.
52
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) (pp. 929-932)
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

[book review below]
6. www.truthontheweb.org/calendar.htm (on calendation)
53
Reading material:
http://goo.gl/CU1wCr - [Got stuck with Gregorian mindset of seven numbered days of the
solar week and Jewish mindset of day of sunset-to-sunset to refute Friday crucifixion
scenario!]
http://thechronicleproject.org/PDF1/calendarfraud.pdf
General references
1. Reviews on Three Days and Three Nights see the attachment to this PDF file.
Materials reviewed:
Fred R. Coulter (2004), The Day Jesus the Christ DiedThe Biblical Truth about
His Passion, Crucifixion and Resurrection
Reuben Archer Torrey (1996), Difficulties in the Bible, Ch. 21 Was Jesus Really
Three Days and Nights in the Heart of the Earth?
[Basic on the mislead literal interpretation it claims that the resurrection had
to be late afternoon (!) of that Saturday.]
Larry M. Wishon (2010), The Only Sign Given [Misreading it as the sign of
Jesus being Messiah is this 3D and 3N thing!]
Ralph Woodrow, Three Days and Three Nights Reconsidered in the Light of
Scripture [it debunked the Wednesday scenario, but failed to go beyond,
missing a chance to look for the answer.]
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) [Arguments for Friday
scenario are not convincing at all. The year 33 A.D. scenario is with too facile
arguments. It can be seen that once he made up his mind on the day of Nisan 14
as Friday, he looked for the candidate year to fit. That would in turn be used to
reinforce the unproven idea of so-called Crucifixion Friday.]
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
54
same time (of day) as the burial

[Check an ad in BAR magazine (www.biblicalarchaeology.org). Its non-scholar
material.]
Ref: James Davis (2013)

Wrong interpretation of the biblical texts reinforced by the lack of understanding the calendar
systems;
The Time of Jesus Death and Inerrancy: Is Harmonization Plausible?www.bible.org
View One: John 19:14 had an original reading of the third hour which was confused for the
sixth.
View Two: John is using a roman civil reckoning that started the day at midnight John
19:14.
View Three: Marks Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Cross
View Four: Time approximation allows for adequate harmonization of Mark and John.
Note: This article gives a good summary of the issue, presenting the predicament the traditional
understanding faces with several different views but offering no solution to contradiction and
confusion. All four viewers have missed the genuine solution.
55
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 28:1 as the dawn coming in the first day of the week
Mt 26:2; //Mk 14:1 two days later Pesach to come
Mt 26:17; //Mk 14:12; //Lk 22:7 unleavened bread; the [first] day of
the matzah eating
Mk 14:14; //Lk 22:8 eat the Pesach
Mk 16:1 after this shabbat had past
Mk 16:2 at suns rising
Mk 16:9 after having risen
Mt 27:57Now evening having come
Jn 12:1 Six days before the Pesach
Jn 13:1 before the festival of the Pesach
Jn 18:28 eat the Pesach
Jn 19:14 eve of the Pesach feast
Jn 19:14 sixth hour-period
Jn 19:31 High Shabbat
Jn 19:42 shabbat preparation day
Jn 20:19 evening that same day, after the day one of the week
56
seasons
Hebrew word moed means appointed (times) often translated as seasons festivals (/x: feast
KJV).
preparation
The Gk. word paraskeue translated as preparation occurs 6x in the Gospels all
in the narratives of the Passion-Passover Week:
Mt 27:62
Mk 15:42
Lk 23:54
Jn 19:14
Jn 19:14, 31
Jn 19:42
after preparation
preparation
[a] day of preparation
preparation of the Pesach
preparation
of Yehudims preparation
all in the sense of day of preparation, that is, 6th day of the lunar week which was
a day to prepare for Shabbat. It has nothing to do with Friday of the Gregorian solar
week, which is also used in rabbinic Jewish calendar (taking Saturday to be on 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)
That the Last Supper was not the Pesach meal of Abib 14. This is one of a few important
topics of such a fundamental importance in clarifying the Passion-Passover Week
chronology. Once it is settled with its proof; it is easier to put a stop on a fruitless exchange
of arguments for one scenario to another crucifixion. www.triumphpro.com/john-19-sixthhour.htm
Jn 19:14 Eve of the Pesach feast, about sixth hour Pilates sentencing
Jn 13:1A supper before the Festival of the Pesach (= 8-day season)
Jn 18:28 Early in the morning ~ wanted to avoid getting defiled for them to eat for the
festival of Pesach season may not be referring to the Pesach meal itself.
Bread - Mt 26:26; //Mk 14:22; //Lk 17:19 a loaf of bread (Gk. artos), not matzah (Gk.
azumos) (also in 1Co 11:23, 26); no lamb. Pesach meal was for everyones family meal.
Quoting from David H. Stern,
"The Last Supper is considered by most scholars to have been a Pesach meal or Seder.
Many Pesach themes are deepened, reinforced and given new levels of meaning by
events in the life of Yeshua the Mashiah and by his words on this night. However, Joseph
Shulam has suggested that it may not have been the Seder but a se'udat-mitzvah, the
CELEBRATORY 'BANQUET accompanying performance of a commandment' such as
a wedding or b'rit-milah.
"Here is the background for his argument. When a rabbi and his students finish studying
a tractate of the Talmud, they celebrate with a se'udat-mitzvah (also called a se'udat57
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)
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 Passover 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 If 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:
58
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
Coming on the way, this was then, the [first] day
for eating the matzah [for the season]
Mt 26:2
Mk 14:1
Lk 22:1
oidate hoti meta duo hmeras to pascha ginetai

the [feast of] Pesach (the word matzah is not there)
n de to pascha kai ta azuma meta duo hmeras
the [feast of] Pesach and the [festival of] Matzah
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
the first day
Mk 14:12
kai
Lk 22:7
hlthen de
ti prti hmera
the first day
h hmera
the [first] day
Pesach slaughtered
tn azumn,
for eating the matzah,
tn azumn
hote to pascha ethuon,
for eating the matzah when the Pesach is slaughtered,
tn azumn
en hi edei thuesthai to pascha
for eating the matzah in which its necessary to have the
[It is important to see that the verse set (Mt 26:2 //Mk 14:1 //Lk 22:1) belongs to the same date
as the subsequent verse set (Mt 26:17 //Mk 14:12; //Lk 22:7).]
the Pesach feast [It is on the day of Pesach (Abib 14) with the Pesach meal in the
evening (Its in the evening of Nisan 15th in rabbinic Jewish calendar reckoning).
matzah [Heb. matzah, matzot (pl.)] [Gk. ta azuma (pl.) the unleavened breads]
[Unleavened (= not risen) means bread baked of freshly made dough without having
it ferment and rise; does not mean made with no yeast in it.] [The word by itself should
be taken as matzah itself which is to be eaten, rather than festival as such.]
the Festival of Matzah It refers to seven additional days of eating the matzah after
the Pesach feast day. Lk 22:1 simply tells of getting near of the Festival of the Matzah
which is often referred to also by Pesach, without specifying the date itself.]
day for eating the matzah (is inclusive all eight days, not just seven days of the
festival of Matzah)
[Note: Greek prtos (in Mt 26:17a; //Mk 14:12a) cannot be read in the sense of
before rather than first (day) in Greek syntax, treating like Gk. pro before Jn
13:1.
(Contra www.worldslastchance.com/YHWHs-calendar/the-Passover-puzzle.html)]
59
evening
The word evening in English is used in different sense (incl. as afternoon in
Southern American accent). A common Gk. word opsios in GNT is translated as
evening (but in NWT late in the afternoon Mt 27:57; //Mk 15:42). (Related to
opse Mk 11:19; 13:35; Mt 28:1).
Cf. hespera Lk 24:29; Act 4:3; 28:23
Hebrew word itself has several meanings:
O.T. between the two evenings
[To copy here from Between the two setting-times in IRENT OT folder]
60
O.T. Lev 23:8; // Deu 16:8

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

That on the seventh day (of the Festival as such) people cease from labor does not
make it sabbath as is in sabbath day.
The proponents of the Wednesday Crucifixion to Saturday-afternoon Resurrection
are forced to come up with the idea of two sabbaths in the festival week in order to
explain away the problem in the time-frame which is actually a byproduct of using
rabbinic Jewish calendar and modern Gregorian solar week. If they are correct,
suppose Nisan 15 happened to be Friday, then they have a festival sabbath on 15th,
and then Saturday sabbath on 16th; another spurious festival sabbath on the last day
of the festival Nisan 21 (which is Thu); then comes Saturday sabbaths on Nisan 16
and Nisan 30, plus preceding Saturday sabbaths on Nisan 2 and Nisan 9. They have
total three sabbaths in that week, not two!!
And they have total 7 sabbaths in a month (5 Saturday sabbaths and 2 festival
sabbaths)!! Such a grotesque result from their thinking!
rabbinic Jewish calendar
Nisan (7th month of the Year) (30 days)
Sat
Sun
Mon
Tue
Wed
Thu
Fri
1
8
15
22
29
(of Gregorian
solar week)
2
9
16
21@
23
30
red Sat sabbath; green Festival Sabbath; @ Blue last day of Festival
(Nisan 21) as Sabbath, which is called 7th day of Festival.
We have total 7 Sabbaths!! in this month according to rabbinic Jewish
calendar with solar week.
61
Compare with the Biblical Lunar Calendar

Biblical Lunar calendar
Abib (1st month of the year) (30 days)
[Sat, Sun, Mon, Tue, Wed, Thu, Fri]
1st
2nd
3rd
4th
5th
6th
7th
1
8
15
22
29
(named days
no applicable)
(numbered days)
2
9
16
21@
23
30
Red 7th day of the full week = sabbath.
@ - last day of the festival (Abib 15-31), which is not called 7th day.
Note: Named days of the solar week are crossed out, since they have no
correspondence to the Scriptural lunar week.
There are only 4 sabbaths in any month, (whether it is 29- or 30-day
long.) Abib / Nisan is 30-day long
Cf. Lev 23:36 for the Festival of Booths 7 days; on the 8th day
which is the first day of the lunar week after completion of 7-day long
festival.
O.T. Lev 23:32 shabbat rest from evening
[See Section II. Notes on Terminological Issues 4. Sabbath, Shabbat, 7th day of the week; Shabbats]
62
Mt 12:40 three days and three nights and Jonahs sign

[See Appendix here in this file for Chapter 2 of Yonah (Jonah).
The singular Matthean phrase was what brought out a serious dispute on the traditional
church tradtion of the Friday Crucifixion and Sunday Resurrection, with a Wednesday
Crucifixion and Saturady day Resurrection (along with unbiblical idea of the resurrection in
the late afternoon!). It helped to disprove Friday Crucifixion, but failed to produce the
conclusive alternative.
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.
Fundamentally, 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. The three days and
three nights is for His suffering, not about how long He was buried as if in a grave. That He
had to be precisely buried 72 hours was the very imbecilic 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. Once we get rid of this false
assumption leading misinterpretation, arguments hinged on difference of inclusive or
exclusive counting is unnecessary, 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.
This verse is found to be significant in two ways. (1) What is meant and another is
that this has prompted many to come out with questioning the validity of the
traditional scenario of Friday crucifixion with Sunday Resurrection, which by itself
fails to actually explain the notion of a specific duration mentioned by the Matthean
phrase of Mt 12:40 three days and three nights as the way they interpreted, to have
given rise to alternative scenarios such as Wednesday crucifixion scenario. (2) The
Jonahs story is read eisegetically to find support for their own positions. They are
not reading it properly. Jonah was in the belly of a whale; he was not dead while
Yeshua died. The belly of a whale cannot be symbolic of being dead for Yeshua,
buried under the ground.
Several issues are to be resolved, which are all weaved together so that the verse
should give only one true sense:
(1) heart of the earth it does not mean underground; buried.
(2) three days and three nights means just as it says, three daylight periods and
three night periods, roughly but not precisely 72 hours. A Hebrew idiomatic
reckoning a portion of a day as one day is not applicable for this text.
(3) sign as in so-called Jonahs sign it is not the Sign given by Johah, nor a
sign for his Messiahship to prove or show that Yeshua was the prophesied
Mashiah. It is a sign of coming Kingdom of God, a symbolism or typology of His
suffering in Jonahs history.
63
With pros and cons, it is not possible for both can be right. That does not mean that
one side is to be right. Usually both are wrong and we are to look for a better solution
to answer to both positions. Those trying to refute the other has valid points which
are not with answers; however, the alternatives provided by them on their own are
not irrefutable neither. For example, an explanation by interpreting the phrase in the
heart of the earth to refer to Yeshua remained laid in the tomb after His death is
groundless. The expression heart of the earth does not mean depths of the earth,
an underground place, grave, or tomb, but the very City Jerusalem, which has
been variously called in the ancient times the center of the world, the navel of the
earth, etc.
The phrase three days and three nights and other phrases such as (raised) on the
third day are usually mixed up with various method of explaining away the apparent
contradiction. A Jewish custom of reckoning a part of a day as a whole day is being
cited. It ignores the difference in the convention of counting off (how many dates)
dates and duration of a period (how many days). It is not a matter of difference
between inclusive vs. exclusive reckoning.a The literary context points that it alludes
to the period from His carrying the cross to His resurrection.
The translated phrase Jonahs sign is easy to mislead. It is properly sign as Jonah
was. And nowhere in the text appears the phrase the only sign (a product of
eisegesis). By the word sign it does not mean a proof (a proof of His Messiahship,
for example).b
During His earthly ministry, what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah. On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished. A sign is a pointer. Many signs (often
confused with and erroneously translated as miracle, for which Greek word means
mighty works) Yeshua had shown; He was giving a pointer pointing to the coming
of Gods kingdom reign in and through the person of who He is. The Gospels tells us
that Yeshua was not on proving that He was the Mashiah, but what he did and said
by itself was showing He was to one who was to come as the Mashiah.
www.apologeticspress.org/APContent.aspx?category=10&article=756&topic=139#
www.wednesdaycrucifixion.com/inclusive-reckoning.html Wednesday Crucifixion Theory
b
It is not the sign of who He was (the Mashiah) on which one hangs on doctrines! A shallow
understanding of the Scripture is shown, as many do similarly, inwww.ucg.org/doctrinalbeliefs/son-man-will-be-three-days-and-three-nights-heart-earth/writes: If Jesus were in
the tomb only from late Friday afternoon to early Sunday morning, the sign He gave that He
was the prophesied Messiah was not fulfilled ....
64
IRENT translation of the pertinent text in G-Mt:

12:39
But in reply he said to them,
An evil and adulterous generation
it keeps on looking for a sign [+ of coming of the Kingdom reign]!
No, no [such] sign shall be given to it
unless it be such sign as Yonah the prophet was:
12:40
Indeed, just as Yonah was three days and three nights
in the belly of the whale; {Jon 1:17}
so shall the Son-of-man be three days and three nights
in the very heart of the Land

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

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

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

who will come forward at [the time of] the Judgment
against people of this generation
to serve as evidence that will condemn.
How come? Because she ventured to travel from the ends of the Land
[to Yerushalayim, the heart of the Land] [ v. 40]
all to hear the wisdom from Solomon,
and look, what is here now is greater than Solomon

but you wont listen to.
The internal chronology of the Passion narrative tells us unambiguously that
He was raised to Life with the crucifixion on Day 1,
He was rested the High Shabbat in the tomb on Day 2, and
He was raised to Life at the end of Day 3 (in the dawn at the close of fourth watch
of night), just as He foretold the disciples on three occasions that He is to be raised
to Life on third day.
Mathematical gymnastics for three days and three nights:
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights and precisely 72
hours!! Note that without realizing that the phrase does not refer to the duration of His being
buried remaining dead, but His suffering from the bearing the cross on Him to death until his
resurrection. Be that it may, such fact itself, however, will not by itself lead us to find or to
prove the dates of His crucifixion and resurrection (day of the week, or time). The task should
be to find the date from the biblical narrative and to locate the date on a proleptic Gregorian
calendar. It is only feasible when we finally hold in our hand the biblical lunar calendar. Then,
65
all the time-marker phrases in the Passover-Passion Week narrative can be cleared and
unambiguously revealed.
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up. Neither the phrase three days and three nights can be treated
synonymous with a simple expression three days. Such is just explaining away of things,
not examining and proving it as the traditional Friday crucifixion secenario proponents to
fend off their groundless position.. The Scripture comes to us as the vessel of Word of God,
because it cannot contradict itself.
Lets assume with approximation that the sunset was 6 p.m., sunrise was 6 a.m., and burial
was 6 p.m., just to make arithmetic simple to show a general picture.
Since everyone would agree without any objection that the end point of this specific time
period is to be His resurrection, we have in the conventional Friday-Sunday time-frame:
From His burial at 6 p.m. Friday to 6 a.m. Sunday is 6 + 24 + 6 = 36 hours.
From His crucifixion, add + 6 hours = 42 hours
From His betrayal and arrest (as most understands) on Thursday late night: add + 6 = 48
hrs.
There is no way with Friday-to-Sunday time-frame for the period to come up as near as 72
hours, even though the phrase three days and three nights would not be precisely 72 hours.
How do then Friday crucifixion scenario proponents explain it away? Here is one example
which actually discredits the Scriptural integrity and validity: claiming that this statement
was not the words of Jesus, but the explanation of Matthew by Barclay who
continues The fact is that Matthew understood wrongly the point of what
Jesus said; and in so doing he added a strange mistake, for Jesus was not
in the heart of the earth for three nights, but only for two. He was laid in the
earth on the night of the Good Friday and rose in the morning of the first
Easter Sunday. [William Barclay, The Gospel of Matthew, the New Daily Study Bible,
p. 58 as quoted in Wishons the Only Sign Given, pp. 5-6]
A much more palatable escape route is to borrow from how the Jewish people counts as part
of a day as the whole day. Valid and acceptable as far as it goes, and many examples can be
found even in the O.T. However, such use of one (= the period of time used to count a day
or any part of it) applies only when a date is to be counted off (two dates at the start and at
the end of a period of more than two days). It has nothing to do with reckoning of duration
of a period, which is what the Matthean phrase three days and three nights is concerned.
What is then the period of from the time He was laid in the tomb to His resurrection? Three nights
and Two days (N 1, D 2, N 2, D 3, N 3). The period expressed in terms of three days and three
nights or three nights and two days is not something which determines when He was crucified and
when He was raised to Life. The logic of thinking should be reversed. It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies.
In conclusion: Once it is shown how confusing and conflicting are the arguments of
both sides and once the correct date becomes known, all the things written about this
biblical phrase are found wanting and futile. In short, the text turns out to be not a
time-maker at all for us to feast on for contentious arguments, which are relevant only
66
to the Church liturgy, not biblical truth. See a separate file in the Collections #6 for
IRENT Supplement III Reviews on Three Days and Three Nights. It is the review
and critiques I have made on the several published articles on this subject. It is time
to limit further effort to polish it even to reflect what I have concluded on the subject
for what looked profound and serious enough to get the ball rolling for a quest to
truths fo a while but not any longer.]
Yonah Ch. 2
2:1 (1:17) Now YHWH prepared a great fish
to swallow up Yonah,
and Yonah was in the belly the fish [belly /> stomach; /x: bowels YLT;
/x: inward parts NWT]
three days and three nights. [not three days, nor three dates]
2:2
Then Yonah prayed to YHWH his Elohim

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

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

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

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

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

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

they leave their own loving-kindness.
But as for me, with a voice of thanksgiving
I will offer sacrifice to You.
What I have vowed, I will surely keep.
Salvation belongs to YHWH.>
2:9
2:10
Then YHWH spoke to the fish,

67
and it threw up Yonah onto the dry land.
68
Mt 28:1 sabbaths (pl.); after the week

after the week; /after the sabbath was over; /after Sabbaths were over; /late on the
sabbath; /late on the week
The Greek phrase (opse de sabbattn) only once here in Mt 28:1 (not in the parallel
pericope of the Empty Tomb in other three Gospels), but seems to correspond to //Mk
16:1 statement when the Sabbath was over.
The plural Gk word does not mean sabbaths; its an idiom for week. The phrase
means after the week.
As the word is in plural shabbats, though this adverbial noun phrase refers by itself
to the same day, it is not correct to render as if it is singular. E.g. It does not mean
after the Sabbath as many translation render (NKJV, NET, HCSB, ESV, NRSV,
NIV trio, NASB); after the sabbath (RSV, NRSV, NWT). Same is said of rendering
such as the sabbath having passed (Wuest), the Sabbath day was now over (NIrV),
the Sabbath was over (CEV), when the Sabbath was over (PNT), the day after
the Sabbath day was ~ (ERV), at the close of e sabbath (Mft), and as the Sabbath
day ended (AUV). [For the examples of Sabbath in plural vs. singular, see Mt12:1-2,
5.]
The Greek conjunction tells that this phrase begins a new topic, that is, it does not
belong to the end of the last verse of the preceding chapter (27:66) as some tries to
read. The
Nor the Gk phrase mean late on the sabbath day (ASV); late on the Sabbath day
(UPDV); late on the Sabbath (BBE, MRC); late on sabbath (Darby), late in the
sabbaths (LITV); or late in the week (MKJV), in the end of the sabbath
(Geneva), in the later ende of the Sabboth day (sic Bishops). Other wrong rendering
at the end of sabbath (KJV), on the eve of the sabbaths (YLT) and it is the
evening of the sabbaths (CLV). These are frivolous rendering - after the day of
worship (GW) and Early on Sunday morning (NLT).
Nor can it mean after (two) sabbaths (an eisegesis to prove their faulty
interpretation) as if there can be more than one Sabbath day is a week. This is what
the Wednesday crucifixion scenario had to fall back, to justify the time-line they have
come up. [Neither the idea of double sabbath in the Passion week that two sabbaths
happened to fall on the same day on that year a claim by the proponents of the traditional
Friday crucifixion scenario.]
Such a wrong idea of two consecutive Shabbats in the Passion week is to serve
their misunderstanding of chronology and calendars: claiming that there are two
sabbaths different kind in the week-long festivals
(1) annual festival Shabbat (Nisan 15 Exo 12:16; Lev 23:7; Num 28:16-18 15th
of Nisan; in CE 30), and
(2) weekly Shabbat (Nisan 16).
69
Mt. 27:62 the next day (i.e. the day after the crucifixion) which was after the
Preparation in other words, the crucifixion was on the preparation day. Here
preparation means shabbat preparation. (Cf. eve of the Pesach in Jn 19:14) And the
First day of the Festival of Matzah falls always on 7th day.
Again, it should be emphasized that there is only one kind of Shabbat day on the 7th
day of the lunar week one Shabbat day in a week. The 7-day long festivals have its
first day set on the 7th day, hence called High Shabbat one and same Shabbat, not
another Shabbat in that week.
Mt 28:1 as the dawn coming in the first day of the week

[See also Appendix in G-Mt for IRENT]
This Mt 28:1 is an important example for the setting of time for the term dawn:
as the dawn coming in the first day of the (lunar) week (IRENT rendering).
[KJV translation as itbegan to dawn toward the first day of the week is
misleading. Cf. ISR literal rendering, toward dawn on the first day of the week
is acceptable.]
Here it refers to the dawn period of the first day of the lunar week in its waning
part, not to the dawning/beginning part of the first day of the (solar) week
(Sunday in the Friday Crucifixion scenario). After the Resurrection in the dawn
of the first day; soon the 2nd day of the week comes with morning break. It
was when the risen Lord appeared to the rest of His disciples after shown to a
group of women (Sunday). In the RBC (Recovered Biblical Calendar), the
Resurrection was Abib 16 (= first day of the lunar week = on the third day after
the Crucifxion on Abib 14); the morning for His discples to see the Risen Lord
was on Abib 17 (second day of the lunar week).
Mt 26:2; //Mk 14:1 two days later Pesach to come
Here Pesach refers to Pesach feast on Abib 14 evening, not Pesach Festival of
Matzah from Abib 15 to 21.
Mt 26:2after two days the Pesach[feast] \meta duo hmeras to pascha ginetai; [//Mk 14:1
reads after two days Pesach[feast]kai the Festival of Matzah to pascha kai ta azuma (Greek word
KAI and then; /x: that is or and also); [In the v.2b, the day is explained to point to the day of
crucifixion, hence Abib 14 of the day of Pesach, not Abib 15 of the Matzah Festival starting.] [cf.
//Lk 22:1 <getting near was the Festival of the Matzah the one simply referred as Pesach h heort
tn aumv h legomen pascha. Here Luke simply tells Pesach is used synonymous with Matzah
Festival, which was getting near, without specifying the exact day involved.);
1; /the Pesach MRC; /Passover NLT, CEV, ERV, MSG (- missing the); /the passover NWT,
Wuest, Diagl, Mft, Darby, ASV, Whiston, Rhm, Noyes; /the Passover most, Wesley, (Geneva),
PNT; /the pasch DRB; /pascha Vulg;
70
[Note: feast in some translations is actually in the sense of festival; however it is

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

The women bough spice not just after the sabbath or after the sabbath was over
as if it was now Saturday evening, the day before Sunday morning.
Reading with the Biblical Lunar calendar, it was after this shabbat had past,
referring to 7th day High Shabbat. And now it was on 1st day of the lunar week. It
was only after daytime, evening, early night and late night that is, in the dawn
they set out to the tomb.
Mk 16:2 with the sun about to rise in the east; at suns rising
anateilantos tou hliou the sun was about to rise
with the sun about to rise in the east \anateilantos tou hliou; (>VPAA-GMS >anatell) (?
Absolute genitive like Jn 13:2) The exact same phrase is seen in Mt 13:6 (hliou de anateilantos
71
ekaumatisth of suns rising it was scorched cf. //Mk 4:6 hote aneteilen ho hlios ekaumatisth when
the sun rose up, it was scorched.); [a time-marker of their arrival at the tomb. Cf. Jn 20:1c Mariam
the Magdalene is coming early, still dark,] (of suns rising/having risen; x: having risen up giving
a wrong picture of the sun high up); (Cf. Lk 24:1b; Jn 20:1c);/[all these time-markers in the Gospel
has no hint of the resurrection itself (which was not observed by humans) was anytime earlier than the
dawn itself Cf. Wednesday crucifixion scenario with Saturday-evening resurrection by Torrey, etc.]
/as the sun was about to rise ARJ; /> at the rising of the sun KJV+;
Mk 16:9 after having risen

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

Mt 28:1

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

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

before the Festival of the Pesach: 13:1;
(before) the Pesach: 12:1; (by which the Festival of Matzah is often
referred to Lk 22:1):
eat for the festival of Pesach season (festive meals):18:28;
day of the Pesach feast :19:14;
Jn 13:1
pro de ts heorts tou pascha eids ho Isous hoti

Then, before the Festival of the Pesach, Yeshua knowing that
the Festival of the Pesach (h erot tou Pascha The exact phrase the
Festival of the Pesach occurs only twice in NT in Lk 2:41 and Jn 13:1.) It is
synonymous as the Pesach season, which covers the entire 8-day period, consisting of
(1) Abib 14, day of Pesach Feast (for the Pesach lamb to be slaughtered in the daytime
and for the Pesach feast with the Pesach meal in the evening) as well as Abib 15 to 21,
Festival of the Matzah (Lk 22:1 a 7-day long period of eating the matzah). The
word Pesach itself is often used in this sense, lumping both together as one single
period. Hence, the expression before the Festival of Pesach is same as before the
day of the Pesach feast.
before the Festival is not date-specific like eve, but the setting was actually
on the day (Abib 12) before the very eve (Abib 13 for Pilates sentencing
19:14) of the Pesach feast (Abib 14).]
74
[This verse tells clearly that the Lords Last Supper (which is narrated from 13:2 on)
cannot be the Pesach meal as such (that was to be taken on Abib 14 /Nisan 15 evening
= the precursor of Seder of the rabbinic Judaism). Note also that the nature of meal is
incompatible with the Pesach meal when the text does not use of the word artos
(common bread) instead of azuma (unleavened bread), in the Synoptic accounts of the
Last Supper. In addition, the absence of lamb to be eaten is significant as Yeshua
Himself was our Pesach sacrifice.]; /the Festival of the Passover NRSV; />
the feast of the Passover KJV; /the Feast of the Passover NKJV;
[Note: The use of wafer of unleavened bread used in Eucharist for church liturgy as
practiced in Christian religions is a result from conflation of the Last Supper with
matzah eating (for the Festival of Matzah)]
Jn 18:28 eat the passover

eat meals for the Pesach season IRENT so renders the Greek phrase phag to Pascha
(also in Mk 14:14 //Lk 22:8). Most renders as eat the Passover (/Passover), which is not
natural English idiom, but a typical Biblical jargon, unintelligible to most people.]
Jn 18:28 They led Yeshua from Kayafa to the Governor's Praetoriuma. By now
it was early in the day. They themselves did not enter the Praetorium to keep
themselves undefiled and thus be able to eat meals for the Pesach season.
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governors Praetorium which was off-limits for the Yehudim
and being Gentiles it was ritually unclean. Entering the Gentiles was especially
avoided during the Festival.
The phrase Pesach to eat in the context cannot simply be the Passover Seder (seder
itself being is a later development in the rabbinic Judaism) in the evening of Nisan
15 as many interpret. Some take that the Last Supper meal as narrated in the Synoptic
Gospels was the Passover meal itself that had already taken before, and take this v.
28b to refer to something of a meal of Chagigah (the festive and its offerings),
which was to be taken on the 1st day of the Matzah festival on Nisan 15. (See a longwinding note in Gills commentary on this verse which is incoherent and
unintelligible.)]
The expression eat the Pesach is to be understood as eat festival meals for the
Note: Pilates Praetorium (a Roman camp) of the Fort Antonia [about 36 acres
1,500,000 sq. ft. (about 1200 x 1200 ft.)] was connected to the south by a pair of colonnades
to the Temple platform (of 600 x 600 ft.) which was at the summit of 450 ft. high from the
floor of the Kidron Valley. (Two bridges 600 ft. long x 45 ft. across with a narrow space
between.) Ref: EL Martin (2000), The Temples that Jerusalem Forgot.
a
75
Pesach season, not just the particular meal of Pesach feast (Cf. Pesach Seder of Nisan
15 evening) as the memorial meal for the Exodus event (Exo 12:23). IRENT reads
this expression in G-Jn as well as in the Synoptic Gospels (Mt 26:17; Mk 14:12, 14;
Lk 22:11) as any festive meal through the season, even right before or right after the
Pesach day. Thus it takes in this setting of G-Jn as the Yehudim in authority to refer
to a festive meal on Abib 13, with coming of the Crucifixion on Abib/Nisan 14.
In summary, thus, this verse by itself would not give a clarifying information about
the nature of the Last Supper. Nor does it offer more information about the date and
time of the Trial and the Crucifixion (Abib 14 vs. Nisan 14 vs. 15), whenever it was
the time Yeduhim in authority had faced Pilate early in the morning of Abib 13 or
14, or Nisan 15. It is only when read in the context it helps to clarify the timeline of
the Passion week narratives.
Jn 19:14 eve of the Pesach

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

This important verse is very important because it flatly tells that the Lords Last
Supper could not be the Pesach meal (of Pesach feast). Compare Jn 13:1 (Last
Supper) before the Festival of the Pesach.
Gk paraskeu (preparation) is used as metonymic of day of preparation (i.e., eve
the day before). It usually refers to the day of preparation specifically for shabbat
(as the day before sabbath as in customary expression).
In a single instance, however, here in Jn 19:14, the context tells that it is not
preparation for shabbat day in the Pesach season (Jn 19:31), nor about preparing the
Festival as such (along with interchangeable expressions, Pesach Festival and
Matzah Festival), but preparation for the Pesach feast. IRENT renders it here as
76
eve (instead of preparation) to keep differentiated and help avoid automatic

association of preparation with preparation for sabbath, as simply preparation day
= eve it is.]
When two synonymous words feast and festival are distinguished for
different meaning, it is now possible to avoid such a contradictory conclusion
most commentators arrive that Pilates sentencing was on the same day of His
crucifixion (on the day of Pesach feast) and moreover they are forced to opt
for reading sixth hour as 6 a.m. instead of noon time so as not to become
contradictory to the Synoptic timing, while remaining contradictory to the
Synoptic dating.
Abib 12
Abib 13
Abib 14
afternoon
Abib 14
evening
Abib 15
Abib 16
Before coming of the Pesach Festival (Jn 13:1); [= Last Supper];

Arrest at Gethsemane.
Eve of Pesach feast (Jn 19:14); [= Day of His Trial]
Pesach Day the lamb to be slaughtered Preparation day for High
Shabbat (Jn 19:31); [= Day of His Crucifixion]
Pesach feast for Yehudim. Yeshua being entombed.
High Shabbat of Matzah Festival; 7th day of the lunar week.
[Resurrection in the dawn (in 4th watch of night = last part of the
Abab 16]
Wave Sheaf offering
The Festival of Pesach (Jn 13:1): the entire 8-day season; matzah to be eaten.
The Festival of Matzah: 7-day (Abib 15 21); with its 1st and last 7th days as special
days.
Examples of English translations:

1 /preparation for the Pesach;
2 /Day of Preparation of the Passover Festival AUV; /the day of the
Preparation of the Passover NIV2011, TNIV;
3 /the day before the Passover GNB; /the day before Passover CEV;
4 /x: Preparation day in Passover Week NIrV; /x: Preparation day of Passover
week ERV; /x: the day of Preparation of Passover week NIV-old;
Robertson (1922), A Harmony of the Gospels
p. 393 Gutenberg online Ed
p. 283 print edition
11. Did Christ eat the Passover meal?
(3). Testimony of John
(d) John 19:14, "Now it was the Preparation of the Passover." This is claimed to mean the
day preceding the Passover festival. Hence Christ was crucified on the 14th Nisan, in
opposition to the Synoptics (- what do they say?). The afternoon before the Passover was
used as a preparation, but it was not technically so called. This phrase "Preparation" was
really the name of a day in the week, the day before the Sabbath, our Friday. We are not
left to conjecture about this question. The Evangelists all use it in this sense alone.
Matthew uses it for Friday (Mt 27:62), Mark expressly says that the Preparation was the
day before the Sabbath (Mk 15:42), Luke says that it was the day of the Preparation and
77
the Sabbath drew on (Lk 23:54), and John himself so uses the word in two other passages
(19:31, 42), in both of which haste is exercised on the Preparation, because the Sabbath
was at hand. The New Testament usage is conclusive, therefore, on this point. This, then,
was the Friday of Passover week. And this agrees with the Synoptics. Besides, the term
"Preparation" has long been the regular name for Friday in the Greek language, caused by
the New Testament usage. It is so in the Modern Greek today. It was the Sabbath eve, just
as the Germans have Sonnabend for Sunday eve, i.e., Saturday afternoon. So this passage
also becomes a positive argument for the agreement between John and the Synoptics [on
what point?].
78
Jn 19:14 sixth hour-period

[?? Some take this in unacceptable argument for understanding sixth hour-period in 19:14
to mean 6 a.m., the only [sic] solution to harmonize John and Mark. Ref. Robertson, A
Harmony of the Gospels, p. 286];
[This text is very crucial in telling that the trial had to be on the day before the crucifixion
and impossible to be on the day of the crucifixion in the wee hours of the day. It allows to
reconstruct the timeline of the Passion Week prior to the crucifixion date without need of
juggling to make sense out of nonsense. See two attached file on this subject.]
Sixth hour-period= the period of time on-sundial 11 a.m. to noon.]. [hour-period = a

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

shows in John 19:14 What Do You Mean About the Sixth Hour?
1.
2.
No one can logically compress all the events of that previous night and morning the
appearance of Christ before Annas, and Caiaphas, and in the morning the full Sanhedrin,
and then Pilate the first time, and then Herod, and then Pilate once again, the second time
all of these before 6 A.M. in the MORNING! That is an utter rubbish and preposterous
nonsense!
According to G-Mark, And it was the THIRD HOUR [9:00 AM], and they crucified him
(Mark 15:25). It should be obvious that the "third hour" comes before the "sixth hour."
79
Since Yeshua was already nailed to the stake at the third hour, or 9:00 AM in the morning, it is
obvious that He could not appear before Pilate at the sixth hour --three hours later on the very
same day! IMPOSSIBLE!
Judging from the crucifixion account itself, we see that the "sixth hour" clearly refers to NOONTIME! Since Christ was on the cross at the "sixth hour" on the day of His crucifixion, therefore
the "sixth hour" which He made His final appearance before Pilate had of necessity to be on the
PREVIOUS DAY! Since He was crucified on Nisan 14, the very day the Jews were killing their
Passover lambs, and died at the very time in the afternoon when the Passover lambs were being
slain, then the sixth hour when He appeared before Pilate for final sentencing had to be the
"sixth hour" of Nisan 13 the previous day! This means that the "Last Supper," or final meal
Jesus had with His disciples, also had to be on the previous evening.
Time in G-Jn is always by Jewish reckoning, not a Roman one. [Jn 1:29, 35, 38-39; 4:37, 49-53.a See also Mt 20:1-7.] The sixth hour was not by Roman reckoning of a day to
start at midnight.
The "SIXTH HOUR" when Jesus was condemned by Pontius Pilate to be crucified,
had to be about NOON-TIME ON NISAN 13, the day before the crucifixion occurred!
It could not have been NOON on Nisan 14, because Jesus was hanging on the cross from
9:00 AM until 3:00 PM on that day! Therefore, it had to be the previous day, NOON on
Nisan 13!!!
The expression "SIXTH HOUR" clearly refers to HIGH NOON! Jesus appeared
before Pontius Pilate for His final sentencing about 12:00 NOON -- in the middle of the
day! Therefore, the "Lord's Supper" had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14, when He had
been judged and sentenced by Pilate, and was in the dungeon, awaiting His crucifixion
G-Jn John does not use so-called civil Roman time-reckoning from midnight to midnight:
Like all other time-markers in G-Jn, in the case of Yeshuas healing at Jn 4:52 in seventh
hour, the setting in the narrative does not allow other than the time around noon to 1 p.m.
not 7 a.m. It needs to be read together with the beginning v. 51 of this segment to clearly
follow the narrative.
It is amazing to see how far people can be carried away with their preconceived idea:
Someone finds this verse Jn 4:52 as a proof to claim that John was using a (civil) Roman
reckoning method where the expression seventh hour uttered by a Roman centurions
servant. Completely ignored are other instances of time-markers in the same G-Jn.
Here is a short quote from a web page still adhering the wrong idea Another thing that
makes sense in light of all this, is that in John it is mentioned the "Seventh hour" (Jn 4:52).
Unless it's mistaken, there was no "seventh hour" in New Testament Jewish time of day,
but indeed there is in Roman time of day!
www.workmenforchrist.org/Bible/BC_Jesus_Nets.html <When was Jesus crucified?
(Mark 15:25 and John 19:14) - Explained!>
80
early the next morning!

in the very Mishnah that two days were required in all capital cases where a man
was determined to be "guilty," for him to be sentenced. Therefore, since the
Sanhedrin found Jesus guilty early in the morning, soon after sunrise (see Mt 27:1-2,
Lk 22:66), they would not have been able to execute Him until the FOLLOWING
DAY!
Therefore, if Jesus Christ was brought before the Sanhedrin on Nisan 14, by Jewish
law itself, His crucifixion could not have occurred until Nisan 15 the next day. But
this is impossible, since the Scripture tell us He was put to death BEFORE the high
holy day the 15th of Nisan arrived (see Jn 18:28; 19:14, 31). Jewish law would
have required that they at least hold Him over to the next day, following their
determination of His guilt, before they could carry out the sentence. But, since He
was plainly condemned on a preparation day BEFORE the high holy day, this
requires that His final appearance before the Sanhedrin be the PREVIOUS DAY
on Nisan 13th and that He was condemned by Pilate on Nisan 13 and executed
the next day, on Nisan 14!
The time of sentencing, sixth hour-period of Jn 19:14, could not be on the day of the
Crucifixion Abib 14, but mid-day of Abib 13. [. That means, the Lords Last meal was on
evening the day before (= Abib 12 evening; 4th day of the week). [Note: = Nisan 13 evening.]
[Again, some tries to suggest to read it as mid night of Abib 13! However, the scene of trial
as narrated by G-John cannot be something possible during night time.]
https://bible.org/article/time-jesus-death-and-inerrancy-harmonization-plausible various explanations
of Jn 19:14 sixth hour all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one.
Event
Time Indicator
Peters denials
Before the Cock-crows
Jesus delivered to
Pilate the first time
Jesus with (2nd
time): sentencing
Early in the morning

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

The (about () = GLk) sixth hour to the
ninth
The (about () = GMt) ninth hour
Jesus Dies
81
Passages that Support

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

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

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

[]
82
Being
t=
of-evening to-the

day
that
[]
to-the
[day] one
{the}
of-week,
a=
of-the
doors
having-been-locked
[]
where
the
disciples
{gathered-together}
were
20:19 evening on the very day as the day one of the week Gk. ouss (oun) opsias t
hmera ekein t mia [tn] sabbatn;
[shabbats in pl. = week]
[the day one of the week is of the lunar week and does not correspond to Sunday, the first day of
the Gregorian solar week. Abib 16 the first day of the lunar week was for the Resurrection at dawn
and the risen Lord showed Himself to the women in the moring of Abib 17 (2nd day of the lunar
week).]
[The Greek phrase here in harmony with expressions in the Synoptic tells us the time setting of the
narrative when the Lord was with the disciples was the same 1st day of the lunar week but a week
later.
We cannot see any hint of Roman time reckoning and calendar was used in G-Jn, in which events
in the dawn and moring are on the same date. By the way, the early Julian calendar was 8-day solar
week labelled A to H.]
Jn 19:42 shabbat-preparation day

since it was the shabbat-preparation day of the Yehudim (> Judeans, Jews) \
; [The time is late evening of Abib 14; (not late
afternoon, since it was already evening for them to have approached Pilate - Mt 27:57; //Mk
15:42). The High Shabbat of Abib 15 was to come at sunrise.]
[The word preparation (day) is usually (day of) preparation for shabbat, that is, 6th day of
the lunar week. The Pesach day (Abib 14) is the preparation day for the (High) shabbat of
Abib 15. Cf. Eve of Pesach Jn 19:14]
83
Passover; Seder; (Easter)

Pesach feast (Avib 14 evening); cf. Seder as practiced in modern Rabbinic Judaism
(Nisan 15 evening)
Easter celebration kept by majority of Christians - a tradition from Constantine
Catholic Church.
Quartodecimanism Keeping of Passover in the early Christian churches of Jerusalem
and Asia Minor (instead of Easter celebration). Quartodeciman controversy Suppressed by anti-Judaism of anti-Semitic Catholic Church history.
www.keithhunt.com/Quarto.html www.triumphpro.com/passover-quartodeciman.pdf
Daniel 9 Daniels 70 weeks prophecy; Daniels 70th week
See in <Walk through the Scripture 5 Time, Calendar and Chronology>
Post-resurrection period
1.
2.
3.
4.
5.
6.
He showed Himself to Mariam Magdalene and other women Mk 16:9-11; Mt

28:9-10; Jn 20:11-18 [Abib 17 morning]
He showed Himself to two diciples on the road to Emmaus Lk 24:13-35; (Mk
16:12); [Abib 17 afternoon]
He showed Himself to the ten disciples (Thomas being absent) Jn 21:19-25; [on
Abib 23, on the 1st day of the lunar week a week later after the Resurrection on Abib
16 at dawn. The dawn comprise the last waning part of a day on the biblical lunar
calendar. It cannot be on the same 1st day of the week (Sunday as taken as the day of
Resurrection) which was just past. Shortly with surise the day was Abib 17 (2nd day
of the week). It was in the morning and day time that the Risen Lord appeared to the
women group and other disciples. He showed, 8 days later after this, Himself to the
eleven disciples including Thomas Jn 21:26-29;
He showed Himself to disciples teaching and commission (40 days) Lk 24:36-49;
Act 1:3-8; Mt 28:6-20; Mk 16:14-18; Mt 28:16-20]
Ascension Mk 16:19-20; Lk 24:50-52a; Act 1:9-10; Jn 20:19-23;
Pouring of the holy Spirit to the Mashian people Act 2:1-4;
(Disciples acts Lk 24:52b-53; Act 1:12-26)
References
84
[End of File]
85

What About Passion Week Chronology Problem

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Passion Week Chronology

IRENT Vol. III. Supplement:

(Words, Words, and Words)

(Text, Translation, and Translations)

(Names, Persons, and People)

(Place, Things, and Numbers)

(Time, Calendar, and Chronology)

WALK THROUGH THE SCRIPTURE

No. 6 Passion Week Chronology

Files in the Collection #6 to the Supplement:

6-1. Reviews on Three Days and Three Nights

Passion Week Chronology

A. Summary of Calendar Issues

Passion Week Chronology

Pesach transliterate of Hebrew word.

Passion Week Chronology

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

Passion Week Chronology

Passion Week Chronology

Passion-Passover Week Chronology

Passion Week Chronology

What are the issues of controversy?

Passion Week Chronology

Passion Week Chronology

Why and what confusion and conflict regarding

Passion Week Chronology

as the Biblical Passion Week. The date of Easter Sunday is arbitrarily

Passion Week Chronology

Doesnt the Bible say He was crucified on Friday?

Passion Week Chronology

#3 If New Moon Day is one day later than (#1).

#4 Traditional scenario the year was decided to have it on Friday.

Passion Week Chronology

A. Summary of Calendar Issues

Passion Week Chronology

Abib vs. Nisan

Biblical Lunar Calendar

1st month of the year

On 7th day (of the lunar week);

On every Saturday (of the

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

is reckoned from sunset

is reckoned from 12 a.m.

Abib 14 daytime for the Crucifixion = Nisan 14 daytime

Passion Week Chronology

Passion Week Chronology

B. Summary of Notes on Terminology

Passion Week Chronology

C. Timelines of the Passion-Passover Week

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

Passion Week Chronology

Events numbering and notation symbols

Lamb presented; Teaching

Last Supper; Arrest; Trial

Crucifixion; Death; Resurrection

M-1 <Upper Room Prep>;

A-1 <Via Dolorosa>

Passion Week Chronology

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

Passion Week Chronology

Chart A-3 From Trial, Crucifixion to Resurrection

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

L.S. Last Supper (DoW 4)