Passion Week Chronology Revisit
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Transcript of Passion Week Chronology Revisit
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Passion Week Chronology
Updated r202
12282015
Vol III Supplement No6Time 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
bull 6-1 Reviews on lsquoThree Days and Three Nightsrsquo bull 6-2 Time of Jesusrsquo Death and Inerrancy ndash Is Harmonization
plausible
bull 6 3 What year and day of the week for the Crucifixion
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bull 6 3 What year and day of the week for the Crucifixion
Passion Week Chronology
Contents
A Summary of Calendar Issues
B Summary of Notes on TerminologyC Examining Time-marker Biblical PassagesD Timelines of the Passion WeekE Event-by-event in the Passion Week
AppendixScripture-based calendarReferencesExamining Time-marker Biblical Passages
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Passion Week Chronology
Passion-Passover Week Chronology
Clarifying the Passion amp Passover Week Timelinefor the Last Week of the Mashiah
[Note lsquoRefrsquo means reading materials I have found useful not only to solve problems but also
to find challenges Not all things written there are relevant to the topics under the discussion
here Not all written can be correct right or accurate The readers should exercise their own judgment to make use of them]
[Note When reading scholarsrsquo writing on this subject one thing should bear in mind that they
donrsquot define the word lsquoPassoverrsquo itself in its various senses Since they donrsquot have a clear ideaof the calendar system used in that time but taking Gregorian calendar they remain confused
whether the lsquoPassoverrsquo was on Nisan 14or Nisan 15 They have no way to find what year and
what day of the week was the Crucifixion Nor they are sure of whether lsquoLordrsquos Last Supperrsquo
was a lsquopassover mealrsquo or not a]
The scope of this paper is to find solution on questions on (1) day date and year of the Crucifixionand on (2) coherent understanding of the Passion Week timetable Specifically it is to refute on
diffirent Crucifixio day scenarios (Friday Thursday or Wednesday) with poor understanding of
the idiomatic phrase in Mt 1240 lsquothree days and three nightsrsquo and the idiom lsquoin the heart of the
landrsquo Also presented are various issues of diffirent calendar systems ndash the one in the biblical times
and thoses in the modern times It is at the core of misunderstanding and misinterpretation of the
biblical texts of the Passion Week narratives The detailed on the topic of Time Calendar and
Chornology is the file lsquoWalk through the Scripture 5rsquo
Say lsquoJesus was crucified on Fridayrsquo What difference does it make to us It is only a liturgical
matter In the Bible there was no Sunday Saturday or Friday etc Itrsquos time to move on to think
differently about biblical matters away from religious mindset When reading the Bible
ti i th Bibl l thi k i t f fi t t th d f bibli l l k
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Passion Week Chronology
What are the issues of controversy
Why and what confusion and conflict regarding the Passion Week narrative
1 The calendar system used in the Bible is not the Julian-Gregorian calendar nor the
rabbinic Hebrew calendar2 Biblical year is solar but month is lunar ndash luni-solar calendar (same as in Hebrew
but not solar in Gregorian)3 A day in the Bible whether it is for a daylight period or a calendar date begins at
sunrise It is not reckoned to start at midnight (as in Gregorian) or at sunset (as in
Hebrew calendar which is Greek on origin)4 Biblical weeks are non-cyclic lunar week A full week has seven numbered days
(1st to 7th)In the Gregorian and Hebrew calendars they are solar week cyclic and
continuousThere is no vocabulary of such things as Sunday Monday etc of the named days
of the Gregorian week Sunday is not same as first day Saturday is not same asseventh day A certain date in the Bible narrative might be found to fall on such aday but only coincidently so when calculated on a proleptic Gregorian calendar
5 Sabbath (lt 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 Scripture6 The day of Resurrection in CE 30 was on the 1st day of the week at dawn (in the
latter part of fourth watch of night before sunrise)
7 The liturgical Holy Week of Constantine Catholic Church tradition is not same asthe Biblical Passion Week The date of Easter Sunday is arbitrarily determined by
the Church tradition without chronological-historical relation to Pesach (Passover)
k
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Passion Week Chronology
3 lsquoDayrsquo is what begins at sunrise Thatrsquos the meaning of the word as used in the
Scripture Donrsquot get mixed up with lsquoa day in a calendar (calendar date)rsquo which may be reckoned to start at any time of a 24-hour day as you like (Eg midnight sunsetetc)
[See in Walk through the Scripture 1 for lsquodayrsquo lsquoWhen does a day beginrsquo]
4 To read the Bibles always think in terms of the Scripture-based calendar which is
so UNLIKE our calendars which are used in civic astronomic religious areas We are
to understand the calendar systems without preconceived ideas and to have clear idea
on the one used in the Scripture
As for the dates of the biblical times they may be accurately checked proleptically
with Gregorian calendar Even if it can be without error of single day or single hourthat itself wonrsquot be much use by itself It would only help to follow the timeline of the
narratives in the Scripture But to find and fix a certain date to observe for religious
purpose is useless and futile The Scripture does not offer us any particular thing toobserve but simply reveals whom anyone can turn to find the ultimate truth
The modern rabbinic Hebrew calendar is for interpretation of festival dates in the OT
in terms of Julian Gregorian calendar It is not same as the one used during the timeof Yeshua
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Passion Week Chronology
Questions and issues that have been raised and argued by many
bull Doesnrsquot the Bible say He was crucified on Friday
bull What is about ldquothree days and three nightsrdquo (Mt 1240)
bull Was He resurrected on Sunday
That the Bible says He was crucified on Friday should be a suspect on several points
Which Bible A Bible is a translation work Which transaltion of the Bible The wordor idea of Friday is not in the Bible It is from a simple mistake that Saturady is Sabbath
and the prepration day for the Sabbath is therefore Friday
The Wednesday crucifixion scenario developed from reading of the text lsquothree daysand three nights in the heart of the earthrsquo in Mt 1240 Their own interpretationconvinced them that the day of His crucifixion Nisan 14 can be only Wednesday
Additial claim was also made that there were two Sabbaths in that Passion Week
weekly and annual ones [They often are not clear of which year ndash 30 or 31 CE]
They insist that the phrase should be taken as the exact duration of his being buried Thus they had to claim that the resurrection had to on Saturady afternoon to satisfy
ldquo3 days and 3 nights = 72 hoursrdquo ndash that is a Wednesday crucifixion Saturadyresurrection scenario However if the day (Abib 14) falls on a Wednesday His
resurrection should fall on the dawn not afternoon of Saturday On the other hand if
the day of His resurrection were determined to be on Sunday dawn the crucifixionshould have been on Thursday
The phrase lsquothree days and three nightsrsquo itself is about the duration of time of several
days not counting-off of dates To justify Friday crucifixion and Sunday resurrectionhowever it is claimed that the Jews reckoned a partial day as a whole day This cannot
b li d f d b d ff f d i f i d D i h h
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Passion Week Chronology
There are several scenarios up for grabs
Crucifixion Resurrection Year CE
Thu Sun (dawn) 30
Wed Sat (evening) 30 (31)
Wed Sat (afternoon) 30 31
Fri Sun (dawn) 33
Note resurrection at evening contradicts the Bible
bull AD 31 - Crucifixion Friday April 27 Resurrection Sunday April 29 bull AD 30 ndash Crucifixion Friday April 7 (15th Nisan)
bull AD 30 ndash Crucifixion Thursday April 6 (14th Nisan)
bull AD 30 ndash Crucifixion Wednesday April 5 (14th Nisan) ndash Resurrection Sat(dawn vs evening)
bull AD 33 ndash Crucifixion Friday April ndash Resurrection Sunday
It is essential to find and understand the calendar system inherent in the Scripture inorder to correctly follow the timeline of the Passion and Pesach Week for the events
of His Crucifixion and Resurrection
The expressions such as lsquoHe was crucified on WednesdayThursdayFridayrsquo or lsquoHewas resurrected SaturdaySundayrsquo 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 onthe proleptic Gregorian calendar be it Sunday or Saturday There were no such
vocabulary of lsquoSundayrsquo lsquoFridayrsquo lsquoSaturday lsquoThursdayrsquo lsquoWednesdayrsquo etc [Note
In the early Julian calendar it was an eight-day week designated as A to H Simply preposterous and laughable is to interpret any biblical statement in terms of named
d f G i l li k hi h i i h h
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Passion Week Chronology
A Summary of Calendar Issues
1 The most important thing is to understand difference of three calendar systems
When following the timeline of the narratives in the Bible it should be read withthe Scripture-based calendar The rabbinic Hebrew calendar is not a biblical
calendar A Roman calendar (Julian-Gregorian) is actually misleading when
people tends to read it into the Biblical text and the text narrative is being readin wrong timelines
2 In their differences we need careful attention on several points Whether it is inreference to a daylight period or a day of calendar date the word lsquo dayrsquo in the
Scripture is that which begins at sunrise (ne lsquoat dawn-breakingrsquo or lsquoat dawnrsquo)It
has nothing to do with our convention of fixing the time a day is reckoned tostart ndash at midnight (as in Gregorian calendar) at sunset (as in the rabbinic Jewish
calendar which was from the Greek origin)[Cf Dawn-watch is the fourth watch
of night not same as lsquodawnrsquo itself Cf Mt 281 lsquoas it began to dawnrsquo (KJV) ne
morning breaking]
3 The numbered days of the week in the Scripture is of the lunar week not like
solar week used in two other calendar systems Seventh day (of Shabbat) is notrelated to lsquoSaturdayrsquo and first day is not related to lsquoSundayrsquo
4 Nisan is the 7th month of the year in the rabbinic Hebrew calendar with a dayreckoned from sunset to sunset Abib is the 1st month of the year in Scripture-
based calendar with a day from sunrise to sunrise This month fall in March toApril of the Julian-Gregorian calendar
5 The Scripture based calendar is essential in understanding timelines in the
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Passion Week Chronology
Monthof
A calendar dateA day of date Differenc
e
Half-day point
Nisan is reckoned from sunset 6 hrs ahead at sunrise
Late Mar ndash early April is reckoned from 12 am at 12 pm
Abib begins at sunrise 6 hrs behind
at sunset
12 pm is not identical with lsquomid-dayrsquo (lsquonoonrsquo) the mid-point ofdaytime when the sun is at highest point The midpoint of night period is
not 12 am
Unlike such arbitrary tradition however a calendar day in the Scripture starts as day begins at sunrise (ne dawn-breaking) with morning coming it ends as night begins at
sunset with dusk (evening twilight) coming Not a day or date in the Scripture begins
at other than sunrise This is natural for human experience ndash reflected in theexpressions of all the languages Even for those of mindset of Jewish tradition itwould be absurd for people to think a day to begin at other than at sunrise It is much
more than simple confusion with lsquodayrsquo from lsquocalendar dayrsquo
The astronomical data of correct calculation are interpreted incorrectly because of
their assumption that the sixth day of the Biblical week was identical to Friday of the
modern week The 14th of every lunar month in the Scripture is always the sixth day
of the lunar week which is the preparation day of 7th day Shabbat The Julian weekat the time of Christrsquos death was an eight-day week the Biblical week and the modern
week cannot be matched Saturday has nothing to do with the genuine seventh-daySabbath
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Passion Week Chronology
Abib vs Nisan
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Passion Week Chronology
Passion Week ndash Last part in three calendar systems
(Comparison and Summary - horizontal chart) This is to be elaborated in the subsequent
discussions to follow in this article The Passion-Pesach week in the Bible does not correspond to theecclesial Holy Week]
One should be able to see how the reckoning by Abib not by Nisan or by April is the only
way to make the Passion narrative timeline coherent there is no room for confusion or
contradiction to be found in there Eg We read that He was to be raised in various time-
marker expressions such as lsquoon the third dayrsquo lsquoin three daysrsquo as well as lsquothree days and
three nightsrsquo (only once ndash Mt 1220) ndash seemingly conflicting but actually perfectly sensible
when counted Day 1 of Abib 14 Day 2 of Abib 15 and Day 3 of Abib 16 The named days
of a Gregorian week such as Friday Saturday and Sunday do not exist in the Bible These
non-biblical ones are based on the solar week not on the lunar week as in the ScriptureWhen we read with the modern calendars in our mind we confuse the Passion-Pesach Week
with the liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
B Summary of Notes on Terminology
Among many one should be aware that lsquoweekrsquo is lsquolunar weekrsquo lsquoHourrsquo is not the time
of hour on the clock but hour-period on a sundial with 12 hour-periods for a day (iedaylight period)
lsquoFestival of Pesachrsquo is the Matzah Festival (of 7 days from Abib 15) lsquoFeast of Pesachrsquo
is in the evening of Abib 14 [which began on sunrise] celebrating the feast withPesach meal (with Pesach lambs killed in the daytime) The latter was the precursor
of Seder of modern Jewish practice in the rabbinic Judaism which is kept on Nisan15 (beginning) evening
Shabbat is what is on seventh day of the lunar week No annual shabbats but shabbatsof1st day of annual festivals That there were two sabbath days in the Passover week
is an idea contrived to make fit their Wednesday crucifixion with Saturday evening
resurrection scenario
Pesach ndash (gt Passover gtGk Pascha) (1) event and vigil (2) commemorationfeast(3) festival (of Matzah) (4) festival season of 8 days incl Abib 14 (5) Pesach
sacrifice [Abib 14 - lsquoPesach of YHWHrsquo Num 2816]
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 (lsquopreparationrsquo in short) = on theDay of Pesach (feast) ie Erev Pesach on Abib 14 ndash Sacrifice of lambs as
preparation in the afternoon (lsquobetween two setting-timesrsquo) not in the lsquoeveningrsquoBecause of rabbinic Hebrew calendar with a day from sunset to sunset actualPesach meal happens to be on Nisan 15 ndash source of much confusion about when
is lsquoPassoverrsquo
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Passion Week Chronology
C Timelines of the Passion-Passover Week
Chart A-1 Timelines in the Year of the death of Mashiah ndash from Abib 9 to 17
A large format table at the end of this file
(Blue colored Saturday ndash taken as sabbath day by following rabbinic Hebrew calendar)
S-B ndash Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed crucifixion]
S-T ndash Thursday crucifixion scenario Abib 14 of dagger on Thu (Apr-6) Both Ϡ and on Sundays
[Ref Doig (1990) Boice (1999)] (Alternative to S- b when the new moon day was determined
one day later) [CE 30]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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bull 6 3 What year and day of the week for the Crucifixion
Passion Week Chronology
Contents
A Summary of Calendar Issues
B Summary of Notes on TerminologyC Examining Time-marker Biblical PassagesD Timelines of the Passion WeekE Event-by-event in the Passion Week
AppendixScripture-based calendarReferencesExamining Time-marker Biblical Passages
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Passion Week Chronology
Passion-Passover Week Chronology
Clarifying the Passion amp Passover Week Timelinefor the Last Week of the Mashiah
[Note lsquoRefrsquo means reading materials I have found useful not only to solve problems but also
to find challenges Not all things written there are relevant to the topics under the discussion
here Not all written can be correct right or accurate The readers should exercise their own judgment to make use of them]
[Note When reading scholarsrsquo writing on this subject one thing should bear in mind that they
donrsquot define the word lsquoPassoverrsquo itself in its various senses Since they donrsquot have a clear ideaof the calendar system used in that time but taking Gregorian calendar they remain confused
whether the lsquoPassoverrsquo was on Nisan 14or Nisan 15 They have no way to find what year and
what day of the week was the Crucifixion Nor they are sure of whether lsquoLordrsquos Last Supperrsquo
was a lsquopassover mealrsquo or not a]
The scope of this paper is to find solution on questions on (1) day date and year of the Crucifixionand on (2) coherent understanding of the Passion Week timetable Specifically it is to refute on
diffirent Crucifixio day scenarios (Friday Thursday or Wednesday) with poor understanding of
the idiomatic phrase in Mt 1240 lsquothree days and three nightsrsquo and the idiom lsquoin the heart of the
landrsquo Also presented are various issues of diffirent calendar systems ndash the one in the biblical times
and thoses in the modern times It is at the core of misunderstanding and misinterpretation of the
biblical texts of the Passion Week narratives The detailed on the topic of Time Calendar and
Chornology is the file lsquoWalk through the Scripture 5rsquo
Say lsquoJesus was crucified on Fridayrsquo What difference does it make to us It is only a liturgical
matter In the Bible there was no Sunday Saturday or Friday etc Itrsquos time to move on to think
differently about biblical matters away from religious mindset When reading the Bible
ti i th Bibl l thi k i t f fi t t th d f bibli l l k
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Passion Week Chronology
What are the issues of controversy
Why and what confusion and conflict regarding the Passion Week narrative
1 The calendar system used in the Bible is not the Julian-Gregorian calendar nor the
rabbinic Hebrew calendar2 Biblical year is solar but month is lunar ndash luni-solar calendar (same as in Hebrew
but not solar in Gregorian)3 A day in the Bible whether it is for a daylight period or a calendar date begins at
sunrise It is not reckoned to start at midnight (as in Gregorian) or at sunset (as in
Hebrew calendar which is Greek on origin)4 Biblical weeks are non-cyclic lunar week A full week has seven numbered days
(1st to 7th)In the Gregorian and Hebrew calendars they are solar week cyclic and
continuousThere is no vocabulary of such things as Sunday Monday etc of the named days
of the Gregorian week Sunday is not same as first day Saturday is not same asseventh day A certain date in the Bible narrative might be found to fall on such aday but only coincidently so when calculated on a proleptic Gregorian calendar
5 Sabbath (lt 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 Scripture6 The day of Resurrection in CE 30 was on the 1st day of the week at dawn (in the
latter part of fourth watch of night before sunrise)
7 The liturgical Holy Week of Constantine Catholic Church tradition is not same asthe Biblical Passion Week The date of Easter Sunday is arbitrarily determined by
the Church tradition without chronological-historical relation to Pesach (Passover)
k
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Passion Week Chronology
3 lsquoDayrsquo is what begins at sunrise Thatrsquos the meaning of the word as used in the
Scripture Donrsquot get mixed up with lsquoa day in a calendar (calendar date)rsquo which may be reckoned to start at any time of a 24-hour day as you like (Eg midnight sunsetetc)
[See in Walk through the Scripture 1 for lsquodayrsquo lsquoWhen does a day beginrsquo]
4 To read the Bibles always think in terms of the Scripture-based calendar which is
so UNLIKE our calendars which are used in civic astronomic religious areas We are
to understand the calendar systems without preconceived ideas and to have clear idea
on the one used in the Scripture
As for the dates of the biblical times they may be accurately checked proleptically
with Gregorian calendar Even if it can be without error of single day or single hourthat itself wonrsquot be much use by itself It would only help to follow the timeline of the
narratives in the Scripture But to find and fix a certain date to observe for religious
purpose is useless and futile The Scripture does not offer us any particular thing toobserve but simply reveals whom anyone can turn to find the ultimate truth
The modern rabbinic Hebrew calendar is for interpretation of festival dates in the OT
in terms of Julian Gregorian calendar It is not same as the one used during the timeof Yeshua
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Passion Week Chronology
Questions and issues that have been raised and argued by many
bull Doesnrsquot the Bible say He was crucified on Friday
bull What is about ldquothree days and three nightsrdquo (Mt 1240)
bull Was He resurrected on Sunday
That the Bible says He was crucified on Friday should be a suspect on several points
Which Bible A Bible is a translation work Which transaltion of the Bible The wordor idea of Friday is not in the Bible It is from a simple mistake that Saturady is Sabbath
and the prepration day for the Sabbath is therefore Friday
The Wednesday crucifixion scenario developed from reading of the text lsquothree daysand three nights in the heart of the earthrsquo in Mt 1240 Their own interpretationconvinced them that the day of His crucifixion Nisan 14 can be only Wednesday
Additial claim was also made that there were two Sabbaths in that Passion Week
weekly and annual ones [They often are not clear of which year ndash 30 or 31 CE]
They insist that the phrase should be taken as the exact duration of his being buried Thus they had to claim that the resurrection had to on Saturady afternoon to satisfy
ldquo3 days and 3 nights = 72 hoursrdquo ndash that is a Wednesday crucifixion Saturadyresurrection scenario However if the day (Abib 14) falls on a Wednesday His
resurrection should fall on the dawn not afternoon of Saturday On the other hand if
the day of His resurrection were determined to be on Sunday dawn the crucifixionshould have been on Thursday
The phrase lsquothree days and three nightsrsquo itself is about the duration of time of several
days not counting-off of dates To justify Friday crucifixion and Sunday resurrectionhowever it is claimed that the Jews reckoned a partial day as a whole day This cannot
b li d f d b d ff f d i f i d D i h h
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Passion Week Chronology
There are several scenarios up for grabs
Crucifixion Resurrection Year CE
Thu Sun (dawn) 30
Wed Sat (evening) 30 (31)
Wed Sat (afternoon) 30 31
Fri Sun (dawn) 33
Note resurrection at evening contradicts the Bible
bull AD 31 - Crucifixion Friday April 27 Resurrection Sunday April 29 bull AD 30 ndash Crucifixion Friday April 7 (15th Nisan)
bull AD 30 ndash Crucifixion Thursday April 6 (14th Nisan)
bull AD 30 ndash Crucifixion Wednesday April 5 (14th Nisan) ndash Resurrection Sat(dawn vs evening)
bull AD 33 ndash Crucifixion Friday April ndash Resurrection Sunday
It is essential to find and understand the calendar system inherent in the Scripture inorder to correctly follow the timeline of the Passion and Pesach Week for the events
of His Crucifixion and Resurrection
The expressions such as lsquoHe was crucified on WednesdayThursdayFridayrsquo or lsquoHewas resurrected SaturdaySundayrsquo 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 onthe proleptic Gregorian calendar be it Sunday or Saturday There were no such
vocabulary of lsquoSundayrsquo lsquoFridayrsquo lsquoSaturday lsquoThursdayrsquo lsquoWednesdayrsquo etc [Note
In the early Julian calendar it was an eight-day week designated as A to H Simply preposterous and laughable is to interpret any biblical statement in terms of named
d f G i l li k hi h i i h h
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Passion Week Chronology
A Summary of Calendar Issues
1 The most important thing is to understand difference of three calendar systems
When following the timeline of the narratives in the Bible it should be read withthe Scripture-based calendar The rabbinic Hebrew calendar is not a biblical
calendar A Roman calendar (Julian-Gregorian) is actually misleading when
people tends to read it into the Biblical text and the text narrative is being readin wrong timelines
2 In their differences we need careful attention on several points Whether it is inreference to a daylight period or a day of calendar date the word lsquo dayrsquo in the
Scripture is that which begins at sunrise (ne lsquoat dawn-breakingrsquo or lsquoat dawnrsquo)It
has nothing to do with our convention of fixing the time a day is reckoned tostart ndash at midnight (as in Gregorian calendar) at sunset (as in the rabbinic Jewish
calendar which was from the Greek origin)[Cf Dawn-watch is the fourth watch
of night not same as lsquodawnrsquo itself Cf Mt 281 lsquoas it began to dawnrsquo (KJV) ne
morning breaking]
3 The numbered days of the week in the Scripture is of the lunar week not like
solar week used in two other calendar systems Seventh day (of Shabbat) is notrelated to lsquoSaturdayrsquo and first day is not related to lsquoSundayrsquo
4 Nisan is the 7th month of the year in the rabbinic Hebrew calendar with a dayreckoned from sunset to sunset Abib is the 1st month of the year in Scripture-
based calendar with a day from sunrise to sunrise This month fall in March toApril of the Julian-Gregorian calendar
5 The Scripture based calendar is essential in understanding timelines in the
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Passion Week Chronology
Monthof
A calendar dateA day of date Differenc
e
Half-day point
Nisan is reckoned from sunset 6 hrs ahead at sunrise
Late Mar ndash early April is reckoned from 12 am at 12 pm
Abib begins at sunrise 6 hrs behind
at sunset
12 pm is not identical with lsquomid-dayrsquo (lsquonoonrsquo) the mid-point ofdaytime when the sun is at highest point The midpoint of night period is
not 12 am
Unlike such arbitrary tradition however a calendar day in the Scripture starts as day begins at sunrise (ne dawn-breaking) with morning coming it ends as night begins at
sunset with dusk (evening twilight) coming Not a day or date in the Scripture begins
at other than sunrise This is natural for human experience ndash reflected in theexpressions of all the languages Even for those of mindset of Jewish tradition itwould be absurd for people to think a day to begin at other than at sunrise It is much
more than simple confusion with lsquodayrsquo from lsquocalendar dayrsquo
The astronomical data of correct calculation are interpreted incorrectly because of
their assumption that the sixth day of the Biblical week was identical to Friday of the
modern week The 14th of every lunar month in the Scripture is always the sixth day
of the lunar week which is the preparation day of 7th day Shabbat The Julian weekat the time of Christrsquos death was an eight-day week the Biblical week and the modern
week cannot be matched Saturday has nothing to do with the genuine seventh-daySabbath
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Passion Week Chronology
Abib vs Nisan
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Passion Week Chronology
Passion Week ndash Last part in three calendar systems
(Comparison and Summary - horizontal chart) This is to be elaborated in the subsequent
discussions to follow in this article The Passion-Pesach week in the Bible does not correspond to theecclesial Holy Week]
One should be able to see how the reckoning by Abib not by Nisan or by April is the only
way to make the Passion narrative timeline coherent there is no room for confusion or
contradiction to be found in there Eg We read that He was to be raised in various time-
marker expressions such as lsquoon the third dayrsquo lsquoin three daysrsquo as well as lsquothree days and
three nightsrsquo (only once ndash Mt 1220) ndash seemingly conflicting but actually perfectly sensible
when counted Day 1 of Abib 14 Day 2 of Abib 15 and Day 3 of Abib 16 The named days
of a Gregorian week such as Friday Saturday and Sunday do not exist in the Bible These
non-biblical ones are based on the solar week not on the lunar week as in the ScriptureWhen we read with the modern calendars in our mind we confuse the Passion-Pesach Week
with the liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
B Summary of Notes on Terminology
Among many one should be aware that lsquoweekrsquo is lsquolunar weekrsquo lsquoHourrsquo is not the time
of hour on the clock but hour-period on a sundial with 12 hour-periods for a day (iedaylight period)
lsquoFestival of Pesachrsquo is the Matzah Festival (of 7 days from Abib 15) lsquoFeast of Pesachrsquo
is in the evening of Abib 14 [which began on sunrise] celebrating the feast withPesach meal (with Pesach lambs killed in the daytime) The latter was the precursor
of Seder of modern Jewish practice in the rabbinic Judaism which is kept on Nisan15 (beginning) evening
Shabbat is what is on seventh day of the lunar week No annual shabbats but shabbatsof1st day of annual festivals That there were two sabbath days in the Passover week
is an idea contrived to make fit their Wednesday crucifixion with Saturday evening
resurrection scenario
Pesach ndash (gt Passover gtGk Pascha) (1) event and vigil (2) commemorationfeast(3) festival (of Matzah) (4) festival season of 8 days incl Abib 14 (5) Pesach
sacrifice [Abib 14 - lsquoPesach of YHWHrsquo Num 2816]
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 (lsquopreparationrsquo in short) = on theDay of Pesach (feast) ie Erev Pesach on Abib 14 ndash Sacrifice of lambs as
preparation in the afternoon (lsquobetween two setting-timesrsquo) not in the lsquoeveningrsquoBecause of rabbinic Hebrew calendar with a day from sunset to sunset actualPesach meal happens to be on Nisan 15 ndash source of much confusion about when
is lsquoPassoverrsquo
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Passion Week Chronology
C Timelines of the Passion-Passover Week
Chart A-1 Timelines in the Year of the death of Mashiah ndash from Abib 9 to 17
A large format table at the end of this file
(Blue colored Saturday ndash taken as sabbath day by following rabbinic Hebrew calendar)
S-B ndash Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed crucifixion]
S-T ndash Thursday crucifixion scenario Abib 14 of dagger on Thu (Apr-6) Both Ϡ and on Sundays
[Ref Doig (1990) Boice (1999)] (Alternative to S- b when the new moon day was determined
one day later) [CE 30]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Passion-Passover Week Chronology
Clarifying the Passion amp Passover Week Timelinefor the Last Week of the Mashiah
[Note lsquoRefrsquo means reading materials I have found useful not only to solve problems but also
to find challenges Not all things written there are relevant to the topics under the discussion
here Not all written can be correct right or accurate The readers should exercise their own judgment to make use of them]
[Note When reading scholarsrsquo writing on this subject one thing should bear in mind that they
donrsquot define the word lsquoPassoverrsquo itself in its various senses Since they donrsquot have a clear ideaof the calendar system used in that time but taking Gregorian calendar they remain confused
whether the lsquoPassoverrsquo was on Nisan 14or Nisan 15 They have no way to find what year and
what day of the week was the Crucifixion Nor they are sure of whether lsquoLordrsquos Last Supperrsquo
was a lsquopassover mealrsquo or not a]
The scope of this paper is to find solution on questions on (1) day date and year of the Crucifixionand on (2) coherent understanding of the Passion Week timetable Specifically it is to refute on
diffirent Crucifixio day scenarios (Friday Thursday or Wednesday) with poor understanding of
the idiomatic phrase in Mt 1240 lsquothree days and three nightsrsquo and the idiom lsquoin the heart of the
landrsquo Also presented are various issues of diffirent calendar systems ndash the one in the biblical times
and thoses in the modern times It is at the core of misunderstanding and misinterpretation of the
biblical texts of the Passion Week narratives The detailed on the topic of Time Calendar and
Chornology is the file lsquoWalk through the Scripture 5rsquo
Say lsquoJesus was crucified on Fridayrsquo What difference does it make to us It is only a liturgical
matter In the Bible there was no Sunday Saturday or Friday etc Itrsquos time to move on to think
differently about biblical matters away from religious mindset When reading the Bible
ti i th Bibl l thi k i t f fi t t th d f bibli l l k
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Passion Week Chronology
What are the issues of controversy
Why and what confusion and conflict regarding the Passion Week narrative
1 The calendar system used in the Bible is not the Julian-Gregorian calendar nor the
rabbinic Hebrew calendar2 Biblical year is solar but month is lunar ndash luni-solar calendar (same as in Hebrew
but not solar in Gregorian)3 A day in the Bible whether it is for a daylight period or a calendar date begins at
sunrise It is not reckoned to start at midnight (as in Gregorian) or at sunset (as in
Hebrew calendar which is Greek on origin)4 Biblical weeks are non-cyclic lunar week A full week has seven numbered days
(1st to 7th)In the Gregorian and Hebrew calendars they are solar week cyclic and
continuousThere is no vocabulary of such things as Sunday Monday etc of the named days
of the Gregorian week Sunday is not same as first day Saturday is not same asseventh day A certain date in the Bible narrative might be found to fall on such aday but only coincidently so when calculated on a proleptic Gregorian calendar
5 Sabbath (lt 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 Scripture6 The day of Resurrection in CE 30 was on the 1st day of the week at dawn (in the
latter part of fourth watch of night before sunrise)
7 The liturgical Holy Week of Constantine Catholic Church tradition is not same asthe Biblical Passion Week The date of Easter Sunday is arbitrarily determined by
the Church tradition without chronological-historical relation to Pesach (Passover)
k
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Passion Week Chronology
3 lsquoDayrsquo is what begins at sunrise Thatrsquos the meaning of the word as used in the
Scripture Donrsquot get mixed up with lsquoa day in a calendar (calendar date)rsquo which may be reckoned to start at any time of a 24-hour day as you like (Eg midnight sunsetetc)
[See in Walk through the Scripture 1 for lsquodayrsquo lsquoWhen does a day beginrsquo]
4 To read the Bibles always think in terms of the Scripture-based calendar which is
so UNLIKE our calendars which are used in civic astronomic religious areas We are
to understand the calendar systems without preconceived ideas and to have clear idea
on the one used in the Scripture
As for the dates of the biblical times they may be accurately checked proleptically
with Gregorian calendar Even if it can be without error of single day or single hourthat itself wonrsquot be much use by itself It would only help to follow the timeline of the
narratives in the Scripture But to find and fix a certain date to observe for religious
purpose is useless and futile The Scripture does not offer us any particular thing toobserve but simply reveals whom anyone can turn to find the ultimate truth
The modern rabbinic Hebrew calendar is for interpretation of festival dates in the OT
in terms of Julian Gregorian calendar It is not same as the one used during the timeof Yeshua
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Passion Week Chronology
Questions and issues that have been raised and argued by many
bull Doesnrsquot the Bible say He was crucified on Friday
bull What is about ldquothree days and three nightsrdquo (Mt 1240)
bull Was He resurrected on Sunday
That the Bible says He was crucified on Friday should be a suspect on several points
Which Bible A Bible is a translation work Which transaltion of the Bible The wordor idea of Friday is not in the Bible It is from a simple mistake that Saturady is Sabbath
and the prepration day for the Sabbath is therefore Friday
The Wednesday crucifixion scenario developed from reading of the text lsquothree daysand three nights in the heart of the earthrsquo in Mt 1240 Their own interpretationconvinced them that the day of His crucifixion Nisan 14 can be only Wednesday
Additial claim was also made that there were two Sabbaths in that Passion Week
weekly and annual ones [They often are not clear of which year ndash 30 or 31 CE]
They insist that the phrase should be taken as the exact duration of his being buried Thus they had to claim that the resurrection had to on Saturady afternoon to satisfy
ldquo3 days and 3 nights = 72 hoursrdquo ndash that is a Wednesday crucifixion Saturadyresurrection scenario However if the day (Abib 14) falls on a Wednesday His
resurrection should fall on the dawn not afternoon of Saturday On the other hand if
the day of His resurrection were determined to be on Sunday dawn the crucifixionshould have been on Thursday
The phrase lsquothree days and three nightsrsquo itself is about the duration of time of several
days not counting-off of dates To justify Friday crucifixion and Sunday resurrectionhowever it is claimed that the Jews reckoned a partial day as a whole day This cannot
b li d f d b d ff f d i f i d D i h h
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Passion Week Chronology
There are several scenarios up for grabs
Crucifixion Resurrection Year CE
Thu Sun (dawn) 30
Wed Sat (evening) 30 (31)
Wed Sat (afternoon) 30 31
Fri Sun (dawn) 33
Note resurrection at evening contradicts the Bible
bull AD 31 - Crucifixion Friday April 27 Resurrection Sunday April 29 bull AD 30 ndash Crucifixion Friday April 7 (15th Nisan)
bull AD 30 ndash Crucifixion Thursday April 6 (14th Nisan)
bull AD 30 ndash Crucifixion Wednesday April 5 (14th Nisan) ndash Resurrection Sat(dawn vs evening)
bull AD 33 ndash Crucifixion Friday April ndash Resurrection Sunday
It is essential to find and understand the calendar system inherent in the Scripture inorder to correctly follow the timeline of the Passion and Pesach Week for the events
of His Crucifixion and Resurrection
The expressions such as lsquoHe was crucified on WednesdayThursdayFridayrsquo or lsquoHewas resurrected SaturdaySundayrsquo 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 onthe proleptic Gregorian calendar be it Sunday or Saturday There were no such
vocabulary of lsquoSundayrsquo lsquoFridayrsquo lsquoSaturday lsquoThursdayrsquo lsquoWednesdayrsquo etc [Note
In the early Julian calendar it was an eight-day week designated as A to H Simply preposterous and laughable is to interpret any biblical statement in terms of named
d f G i l li k hi h i i h h
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Passion Week Chronology
A Summary of Calendar Issues
1 The most important thing is to understand difference of three calendar systems
When following the timeline of the narratives in the Bible it should be read withthe Scripture-based calendar The rabbinic Hebrew calendar is not a biblical
calendar A Roman calendar (Julian-Gregorian) is actually misleading when
people tends to read it into the Biblical text and the text narrative is being readin wrong timelines
2 In their differences we need careful attention on several points Whether it is inreference to a daylight period or a day of calendar date the word lsquo dayrsquo in the
Scripture is that which begins at sunrise (ne lsquoat dawn-breakingrsquo or lsquoat dawnrsquo)It
has nothing to do with our convention of fixing the time a day is reckoned tostart ndash at midnight (as in Gregorian calendar) at sunset (as in the rabbinic Jewish
calendar which was from the Greek origin)[Cf Dawn-watch is the fourth watch
of night not same as lsquodawnrsquo itself Cf Mt 281 lsquoas it began to dawnrsquo (KJV) ne
morning breaking]
3 The numbered days of the week in the Scripture is of the lunar week not like
solar week used in two other calendar systems Seventh day (of Shabbat) is notrelated to lsquoSaturdayrsquo and first day is not related to lsquoSundayrsquo
4 Nisan is the 7th month of the year in the rabbinic Hebrew calendar with a dayreckoned from sunset to sunset Abib is the 1st month of the year in Scripture-
based calendar with a day from sunrise to sunrise This month fall in March toApril of the Julian-Gregorian calendar
5 The Scripture based calendar is essential in understanding timelines in the
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Passion Week Chronology
Monthof
A calendar dateA day of date Differenc
e
Half-day point
Nisan is reckoned from sunset 6 hrs ahead at sunrise
Late Mar ndash early April is reckoned from 12 am at 12 pm
Abib begins at sunrise 6 hrs behind
at sunset
12 pm is not identical with lsquomid-dayrsquo (lsquonoonrsquo) the mid-point ofdaytime when the sun is at highest point The midpoint of night period is
not 12 am
Unlike such arbitrary tradition however a calendar day in the Scripture starts as day begins at sunrise (ne dawn-breaking) with morning coming it ends as night begins at
sunset with dusk (evening twilight) coming Not a day or date in the Scripture begins
at other than sunrise This is natural for human experience ndash reflected in theexpressions of all the languages Even for those of mindset of Jewish tradition itwould be absurd for people to think a day to begin at other than at sunrise It is much
more than simple confusion with lsquodayrsquo from lsquocalendar dayrsquo
The astronomical data of correct calculation are interpreted incorrectly because of
their assumption that the sixth day of the Biblical week was identical to Friday of the
modern week The 14th of every lunar month in the Scripture is always the sixth day
of the lunar week which is the preparation day of 7th day Shabbat The Julian weekat the time of Christrsquos death was an eight-day week the Biblical week and the modern
week cannot be matched Saturday has nothing to do with the genuine seventh-daySabbath
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Passion Week Chronology
Abib vs Nisan
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Passion Week Chronology
Passion Week ndash Last part in three calendar systems
(Comparison and Summary - horizontal chart) This is to be elaborated in the subsequent
discussions to follow in this article The Passion-Pesach week in the Bible does not correspond to theecclesial Holy Week]
One should be able to see how the reckoning by Abib not by Nisan or by April is the only
way to make the Passion narrative timeline coherent there is no room for confusion or
contradiction to be found in there Eg We read that He was to be raised in various time-
marker expressions such as lsquoon the third dayrsquo lsquoin three daysrsquo as well as lsquothree days and
three nightsrsquo (only once ndash Mt 1220) ndash seemingly conflicting but actually perfectly sensible
when counted Day 1 of Abib 14 Day 2 of Abib 15 and Day 3 of Abib 16 The named days
of a Gregorian week such as Friday Saturday and Sunday do not exist in the Bible These
non-biblical ones are based on the solar week not on the lunar week as in the ScriptureWhen we read with the modern calendars in our mind we confuse the Passion-Pesach Week
with the liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
B Summary of Notes on Terminology
Among many one should be aware that lsquoweekrsquo is lsquolunar weekrsquo lsquoHourrsquo is not the time
of hour on the clock but hour-period on a sundial with 12 hour-periods for a day (iedaylight period)
lsquoFestival of Pesachrsquo is the Matzah Festival (of 7 days from Abib 15) lsquoFeast of Pesachrsquo
is in the evening of Abib 14 [which began on sunrise] celebrating the feast withPesach meal (with Pesach lambs killed in the daytime) The latter was the precursor
of Seder of modern Jewish practice in the rabbinic Judaism which is kept on Nisan15 (beginning) evening
Shabbat is what is on seventh day of the lunar week No annual shabbats but shabbatsof1st day of annual festivals That there were two sabbath days in the Passover week
is an idea contrived to make fit their Wednesday crucifixion with Saturday evening
resurrection scenario
Pesach ndash (gt Passover gtGk Pascha) (1) event and vigil (2) commemorationfeast(3) festival (of Matzah) (4) festival season of 8 days incl Abib 14 (5) Pesach
sacrifice [Abib 14 - lsquoPesach of YHWHrsquo Num 2816]
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 (lsquopreparationrsquo in short) = on theDay of Pesach (feast) ie Erev Pesach on Abib 14 ndash Sacrifice of lambs as
preparation in the afternoon (lsquobetween two setting-timesrsquo) not in the lsquoeveningrsquoBecause of rabbinic Hebrew calendar with a day from sunset to sunset actualPesach meal happens to be on Nisan 15 ndash source of much confusion about when
is lsquoPassoverrsquo
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Passion Week Chronology
C Timelines of the Passion-Passover Week
Chart A-1 Timelines in the Year of the death of Mashiah ndash from Abib 9 to 17
A large format table at the end of this file
(Blue colored Saturday ndash taken as sabbath day by following rabbinic Hebrew calendar)
S-B ndash Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed crucifixion]
S-T ndash Thursday crucifixion scenario Abib 14 of dagger on Thu (Apr-6) Both Ϡ and on Sundays
[Ref Doig (1990) Boice (1999)] (Alternative to S- b when the new moon day was determined
one day later) [CE 30]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
What are the issues of controversy
Why and what confusion and conflict regarding the Passion Week narrative
1 The calendar system used in the Bible is not the Julian-Gregorian calendar nor the
rabbinic Hebrew calendar2 Biblical year is solar but month is lunar ndash luni-solar calendar (same as in Hebrew
but not solar in Gregorian)3 A day in the Bible whether it is for a daylight period or a calendar date begins at
sunrise It is not reckoned to start at midnight (as in Gregorian) or at sunset (as in
Hebrew calendar which is Greek on origin)4 Biblical weeks are non-cyclic lunar week A full week has seven numbered days
(1st to 7th)In the Gregorian and Hebrew calendars they are solar week cyclic and
continuousThere is no vocabulary of such things as Sunday Monday etc of the named days
of the Gregorian week Sunday is not same as first day Saturday is not same asseventh day A certain date in the Bible narrative might be found to fall on such aday but only coincidently so when calculated on a proleptic Gregorian calendar
5 Sabbath (lt 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 Scripture6 The day of Resurrection in CE 30 was on the 1st day of the week at dawn (in the
latter part of fourth watch of night before sunrise)
7 The liturgical Holy Week of Constantine Catholic Church tradition is not same asthe Biblical Passion Week The date of Easter Sunday is arbitrarily determined by
the Church tradition without chronological-historical relation to Pesach (Passover)
k
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Passion Week Chronology
3 lsquoDayrsquo is what begins at sunrise Thatrsquos the meaning of the word as used in the
Scripture Donrsquot get mixed up with lsquoa day in a calendar (calendar date)rsquo which may be reckoned to start at any time of a 24-hour day as you like (Eg midnight sunsetetc)
[See in Walk through the Scripture 1 for lsquodayrsquo lsquoWhen does a day beginrsquo]
4 To read the Bibles always think in terms of the Scripture-based calendar which is
so UNLIKE our calendars which are used in civic astronomic religious areas We are
to understand the calendar systems without preconceived ideas and to have clear idea
on the one used in the Scripture
As for the dates of the biblical times they may be accurately checked proleptically
with Gregorian calendar Even if it can be without error of single day or single hourthat itself wonrsquot be much use by itself It would only help to follow the timeline of the
narratives in the Scripture But to find and fix a certain date to observe for religious
purpose is useless and futile The Scripture does not offer us any particular thing toobserve but simply reveals whom anyone can turn to find the ultimate truth
The modern rabbinic Hebrew calendar is for interpretation of festival dates in the OT
in terms of Julian Gregorian calendar It is not same as the one used during the timeof Yeshua
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Passion Week Chronology
Questions and issues that have been raised and argued by many
bull Doesnrsquot the Bible say He was crucified on Friday
bull What is about ldquothree days and three nightsrdquo (Mt 1240)
bull Was He resurrected on Sunday
That the Bible says He was crucified on Friday should be a suspect on several points
Which Bible A Bible is a translation work Which transaltion of the Bible The wordor idea of Friday is not in the Bible It is from a simple mistake that Saturady is Sabbath
and the prepration day for the Sabbath is therefore Friday
The Wednesday crucifixion scenario developed from reading of the text lsquothree daysand three nights in the heart of the earthrsquo in Mt 1240 Their own interpretationconvinced them that the day of His crucifixion Nisan 14 can be only Wednesday
Additial claim was also made that there were two Sabbaths in that Passion Week
weekly and annual ones [They often are not clear of which year ndash 30 or 31 CE]
They insist that the phrase should be taken as the exact duration of his being buried Thus they had to claim that the resurrection had to on Saturady afternoon to satisfy
ldquo3 days and 3 nights = 72 hoursrdquo ndash that is a Wednesday crucifixion Saturadyresurrection scenario However if the day (Abib 14) falls on a Wednesday His
resurrection should fall on the dawn not afternoon of Saturday On the other hand if
the day of His resurrection were determined to be on Sunday dawn the crucifixionshould have been on Thursday
The phrase lsquothree days and three nightsrsquo itself is about the duration of time of several
days not counting-off of dates To justify Friday crucifixion and Sunday resurrectionhowever it is claimed that the Jews reckoned a partial day as a whole day This cannot
b li d f d b d ff f d i f i d D i h h
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Passion Week Chronology
There are several scenarios up for grabs
Crucifixion Resurrection Year CE
Thu Sun (dawn) 30
Wed Sat (evening) 30 (31)
Wed Sat (afternoon) 30 31
Fri Sun (dawn) 33
Note resurrection at evening contradicts the Bible
bull AD 31 - Crucifixion Friday April 27 Resurrection Sunday April 29 bull AD 30 ndash Crucifixion Friday April 7 (15th Nisan)
bull AD 30 ndash Crucifixion Thursday April 6 (14th Nisan)
bull AD 30 ndash Crucifixion Wednesday April 5 (14th Nisan) ndash Resurrection Sat(dawn vs evening)
bull AD 33 ndash Crucifixion Friday April ndash Resurrection Sunday
It is essential to find and understand the calendar system inherent in the Scripture inorder to correctly follow the timeline of the Passion and Pesach Week for the events
of His Crucifixion and Resurrection
The expressions such as lsquoHe was crucified on WednesdayThursdayFridayrsquo or lsquoHewas resurrected SaturdaySundayrsquo 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 onthe proleptic Gregorian calendar be it Sunday or Saturday There were no such
vocabulary of lsquoSundayrsquo lsquoFridayrsquo lsquoSaturday lsquoThursdayrsquo lsquoWednesdayrsquo etc [Note
In the early Julian calendar it was an eight-day week designated as A to H Simply preposterous and laughable is to interpret any biblical statement in terms of named
d f G i l li k hi h i i h h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
A Summary of Calendar Issues
1 The most important thing is to understand difference of three calendar systems
When following the timeline of the narratives in the Bible it should be read withthe Scripture-based calendar The rabbinic Hebrew calendar is not a biblical
calendar A Roman calendar (Julian-Gregorian) is actually misleading when
people tends to read it into the Biblical text and the text narrative is being readin wrong timelines
2 In their differences we need careful attention on several points Whether it is inreference to a daylight period or a day of calendar date the word lsquo dayrsquo in the
Scripture is that which begins at sunrise (ne lsquoat dawn-breakingrsquo or lsquoat dawnrsquo)It
has nothing to do with our convention of fixing the time a day is reckoned tostart ndash at midnight (as in Gregorian calendar) at sunset (as in the rabbinic Jewish
calendar which was from the Greek origin)[Cf Dawn-watch is the fourth watch
of night not same as lsquodawnrsquo itself Cf Mt 281 lsquoas it began to dawnrsquo (KJV) ne
morning breaking]
3 The numbered days of the week in the Scripture is of the lunar week not like
solar week used in two other calendar systems Seventh day (of Shabbat) is notrelated to lsquoSaturdayrsquo and first day is not related to lsquoSundayrsquo
4 Nisan is the 7th month of the year in the rabbinic Hebrew calendar with a dayreckoned from sunset to sunset Abib is the 1st month of the year in Scripture-
based calendar with a day from sunrise to sunrise This month fall in March toApril of the Julian-Gregorian calendar
5 The Scripture based calendar is essential in understanding timelines in the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Monthof
A calendar dateA day of date Differenc
e
Half-day point
Nisan is reckoned from sunset 6 hrs ahead at sunrise
Late Mar ndash early April is reckoned from 12 am at 12 pm
Abib begins at sunrise 6 hrs behind
at sunset
12 pm is not identical with lsquomid-dayrsquo (lsquonoonrsquo) the mid-point ofdaytime when the sun is at highest point The midpoint of night period is
not 12 am
Unlike such arbitrary tradition however a calendar day in the Scripture starts as day begins at sunrise (ne dawn-breaking) with morning coming it ends as night begins at
sunset with dusk (evening twilight) coming Not a day or date in the Scripture begins
at other than sunrise This is natural for human experience ndash reflected in theexpressions of all the languages Even for those of mindset of Jewish tradition itwould be absurd for people to think a day to begin at other than at sunrise It is much
more than simple confusion with lsquodayrsquo from lsquocalendar dayrsquo
The astronomical data of correct calculation are interpreted incorrectly because of
their assumption that the sixth day of the Biblical week was identical to Friday of the
modern week The 14th of every lunar month in the Scripture is always the sixth day
of the lunar week which is the preparation day of 7th day Shabbat The Julian weekat the time of Christrsquos death was an eight-day week the Biblical week and the modern
week cannot be matched Saturday has nothing to do with the genuine seventh-daySabbath
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Passion Week Chronology
Abib vs Nisan
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Passion Week Chronology
Passion Week ndash Last part in three calendar systems
(Comparison and Summary - horizontal chart) This is to be elaborated in the subsequent
discussions to follow in this article The Passion-Pesach week in the Bible does not correspond to theecclesial Holy Week]
One should be able to see how the reckoning by Abib not by Nisan or by April is the only
way to make the Passion narrative timeline coherent there is no room for confusion or
contradiction to be found in there Eg We read that He was to be raised in various time-
marker expressions such as lsquoon the third dayrsquo lsquoin three daysrsquo as well as lsquothree days and
three nightsrsquo (only once ndash Mt 1220) ndash seemingly conflicting but actually perfectly sensible
when counted Day 1 of Abib 14 Day 2 of Abib 15 and Day 3 of Abib 16 The named days
of a Gregorian week such as Friday Saturday and Sunday do not exist in the Bible These
non-biblical ones are based on the solar week not on the lunar week as in the ScriptureWhen 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
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
B Summary of Notes on Terminology
Among many one should be aware that lsquoweekrsquo is lsquolunar weekrsquo lsquoHourrsquo is not the time
of hour on the clock but hour-period on a sundial with 12 hour-periods for a day (iedaylight period)
lsquoFestival of Pesachrsquo is the Matzah Festival (of 7 days from Abib 15) lsquoFeast of Pesachrsquo
is in the evening of Abib 14 [which began on sunrise] celebrating the feast withPesach meal (with Pesach lambs killed in the daytime) The latter was the precursor
of Seder of modern Jewish practice in the rabbinic Judaism which is kept on Nisan15 (beginning) evening
Shabbat is what is on seventh day of the lunar week No annual shabbats but shabbatsof1st day of annual festivals That there were two sabbath days in the Passover week
is an idea contrived to make fit their Wednesday crucifixion with Saturday evening
resurrection scenario
Pesach ndash (gt Passover gtGk Pascha) (1) event and vigil (2) commemorationfeast(3) festival (of Matzah) (4) festival season of 8 days incl Abib 14 (5) Pesach
sacrifice [Abib 14 - lsquoPesach of YHWHrsquo Num 2816]
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 (lsquopreparationrsquo in short) = on theDay of Pesach (feast) ie Erev Pesach on Abib 14 ndash Sacrifice of lambs as
preparation in the afternoon (lsquobetween two setting-timesrsquo) not in the lsquoeveningrsquoBecause of rabbinic Hebrew calendar with a day from sunset to sunset actualPesach meal happens to be on Nisan 15 ndash source of much confusion about when
is lsquoPassoverrsquo
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Passion Week Chronology
C Timelines of the Passion-Passover Week
Chart A-1 Timelines in the Year of the death of Mashiah ndash from Abib 9 to 17
A large format table at the end of this file
(Blue colored Saturday ndash taken as sabbath day by following rabbinic Hebrew calendar)
S-B ndash Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed crucifixion]
S-T ndash Thursday crucifixion scenario Abib 14 of dagger on Thu (Apr-6) Both Ϡ and on Sundays
[Ref Doig (1990) Boice (1999)] (Alternative to S- b when the new moon day was determined
one day later) [CE 30]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
3 lsquoDayrsquo is what begins at sunrise Thatrsquos the meaning of the word as used in the
Scripture Donrsquot get mixed up with lsquoa day in a calendar (calendar date)rsquo which may be reckoned to start at any time of a 24-hour day as you like (Eg midnight sunsetetc)
[See in Walk through the Scripture 1 for lsquodayrsquo lsquoWhen does a day beginrsquo]
4 To read the Bibles always think in terms of the Scripture-based calendar which is
so UNLIKE our calendars which are used in civic astronomic religious areas We are
to understand the calendar systems without preconceived ideas and to have clear idea
on the one used in the Scripture
As for the dates of the biblical times they may be accurately checked proleptically
with Gregorian calendar Even if it can be without error of single day or single hourthat itself wonrsquot be much use by itself It would only help to follow the timeline of the
narratives in the Scripture But to find and fix a certain date to observe for religious
purpose is useless and futile The Scripture does not offer us any particular thing toobserve but simply reveals whom anyone can turn to find the ultimate truth
The modern rabbinic Hebrew calendar is for interpretation of festival dates in the OT
in terms of Julian Gregorian calendar It is not same as the one used during the timeof Yeshua
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Passion Week Chronology
Questions and issues that have been raised and argued by many
bull Doesnrsquot the Bible say He was crucified on Friday
bull What is about ldquothree days and three nightsrdquo (Mt 1240)
bull Was He resurrected on Sunday
That the Bible says He was crucified on Friday should be a suspect on several points
Which Bible A Bible is a translation work Which transaltion of the Bible The wordor idea of Friday is not in the Bible It is from a simple mistake that Saturady is Sabbath
and the prepration day for the Sabbath is therefore Friday
The Wednesday crucifixion scenario developed from reading of the text lsquothree daysand three nights in the heart of the earthrsquo in Mt 1240 Their own interpretationconvinced them that the day of His crucifixion Nisan 14 can be only Wednesday
Additial claim was also made that there were two Sabbaths in that Passion Week
weekly and annual ones [They often are not clear of which year ndash 30 or 31 CE]
They insist that the phrase should be taken as the exact duration of his being buried Thus they had to claim that the resurrection had to on Saturady afternoon to satisfy
ldquo3 days and 3 nights = 72 hoursrdquo ndash that is a Wednesday crucifixion Saturadyresurrection scenario However if the day (Abib 14) falls on a Wednesday His
resurrection should fall on the dawn not afternoon of Saturday On the other hand if
the day of His resurrection were determined to be on Sunday dawn the crucifixionshould have been on Thursday
The phrase lsquothree days and three nightsrsquo itself is about the duration of time of several
days not counting-off of dates To justify Friday crucifixion and Sunday resurrectionhowever it is claimed that the Jews reckoned a partial day as a whole day This cannot
b li d f d b d ff f d i f i d D i h h
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Passion Week Chronology
There are several scenarios up for grabs
Crucifixion Resurrection Year CE
Thu Sun (dawn) 30
Wed Sat (evening) 30 (31)
Wed Sat (afternoon) 30 31
Fri Sun (dawn) 33
Note resurrection at evening contradicts the Bible
bull AD 31 - Crucifixion Friday April 27 Resurrection Sunday April 29 bull AD 30 ndash Crucifixion Friday April 7 (15th Nisan)
bull AD 30 ndash Crucifixion Thursday April 6 (14th Nisan)
bull AD 30 ndash Crucifixion Wednesday April 5 (14th Nisan) ndash Resurrection Sat(dawn vs evening)
bull AD 33 ndash Crucifixion Friday April ndash Resurrection Sunday
It is essential to find and understand the calendar system inherent in the Scripture inorder to correctly follow the timeline of the Passion and Pesach Week for the events
of His Crucifixion and Resurrection
The expressions such as lsquoHe was crucified on WednesdayThursdayFridayrsquo or lsquoHewas resurrected SaturdaySundayrsquo 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 onthe proleptic Gregorian calendar be it Sunday or Saturday There were no such
vocabulary of lsquoSundayrsquo lsquoFridayrsquo lsquoSaturday lsquoThursdayrsquo lsquoWednesdayrsquo etc [Note
In the early Julian calendar it was an eight-day week designated as A to H Simply preposterous and laughable is to interpret any biblical statement in terms of named
d f G i l li k hi h i i h h
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Passion Week Chronology
A Summary of Calendar Issues
1 The most important thing is to understand difference of three calendar systems
When following the timeline of the narratives in the Bible it should be read withthe Scripture-based calendar The rabbinic Hebrew calendar is not a biblical
calendar A Roman calendar (Julian-Gregorian) is actually misleading when
people tends to read it into the Biblical text and the text narrative is being readin wrong timelines
2 In their differences we need careful attention on several points Whether it is inreference to a daylight period or a day of calendar date the word lsquo dayrsquo in the
Scripture is that which begins at sunrise (ne lsquoat dawn-breakingrsquo or lsquoat dawnrsquo)It
has nothing to do with our convention of fixing the time a day is reckoned tostart ndash at midnight (as in Gregorian calendar) at sunset (as in the rabbinic Jewish
calendar which was from the Greek origin)[Cf Dawn-watch is the fourth watch
of night not same as lsquodawnrsquo itself Cf Mt 281 lsquoas it began to dawnrsquo (KJV) ne
morning breaking]
3 The numbered days of the week in the Scripture is of the lunar week not like
solar week used in two other calendar systems Seventh day (of Shabbat) is notrelated to lsquoSaturdayrsquo and first day is not related to lsquoSundayrsquo
4 Nisan is the 7th month of the year in the rabbinic Hebrew calendar with a dayreckoned from sunset to sunset Abib is the 1st month of the year in Scripture-
based calendar with a day from sunrise to sunrise This month fall in March toApril of the Julian-Gregorian calendar
5 The Scripture based calendar is essential in understanding timelines in the
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Passion Week Chronology
Monthof
A calendar dateA day of date Differenc
e
Half-day point
Nisan is reckoned from sunset 6 hrs ahead at sunrise
Late Mar ndash early April is reckoned from 12 am at 12 pm
Abib begins at sunrise 6 hrs behind
at sunset
12 pm is not identical with lsquomid-dayrsquo (lsquonoonrsquo) the mid-point ofdaytime when the sun is at highest point The midpoint of night period is
not 12 am
Unlike such arbitrary tradition however a calendar day in the Scripture starts as day begins at sunrise (ne dawn-breaking) with morning coming it ends as night begins at
sunset with dusk (evening twilight) coming Not a day or date in the Scripture begins
at other than sunrise This is natural for human experience ndash reflected in theexpressions of all the languages Even for those of mindset of Jewish tradition itwould be absurd for people to think a day to begin at other than at sunrise It is much
more than simple confusion with lsquodayrsquo from lsquocalendar dayrsquo
The astronomical data of correct calculation are interpreted incorrectly because of
their assumption that the sixth day of the Biblical week was identical to Friday of the
modern week The 14th of every lunar month in the Scripture is always the sixth day
of the lunar week which is the preparation day of 7th day Shabbat The Julian weekat the time of Christrsquos death was an eight-day week the Biblical week and the modern
week cannot be matched Saturday has nothing to do with the genuine seventh-daySabbath
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Passion Week Chronology
Abib vs Nisan
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Passion Week Chronology
Passion Week ndash Last part in three calendar systems
(Comparison and Summary - horizontal chart) This is to be elaborated in the subsequent
discussions to follow in this article The Passion-Pesach week in the Bible does not correspond to theecclesial Holy Week]
One should be able to see how the reckoning by Abib not by Nisan or by April is the only
way to make the Passion narrative timeline coherent there is no room for confusion or
contradiction to be found in there Eg We read that He was to be raised in various time-
marker expressions such as lsquoon the third dayrsquo lsquoin three daysrsquo as well as lsquothree days and
three nightsrsquo (only once ndash Mt 1220) ndash seemingly conflicting but actually perfectly sensible
when counted Day 1 of Abib 14 Day 2 of Abib 15 and Day 3 of Abib 16 The named days
of a Gregorian week such as Friday Saturday and Sunday do not exist in the Bible These
non-biblical ones are based on the solar week not on the lunar week as in the ScriptureWhen we read with the modern calendars in our mind we confuse the Passion-Pesach Week
with the liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
B Summary of Notes on Terminology
Among many one should be aware that lsquoweekrsquo is lsquolunar weekrsquo lsquoHourrsquo is not the time
of hour on the clock but hour-period on a sundial with 12 hour-periods for a day (iedaylight period)
lsquoFestival of Pesachrsquo is the Matzah Festival (of 7 days from Abib 15) lsquoFeast of Pesachrsquo
is in the evening of Abib 14 [which began on sunrise] celebrating the feast withPesach meal (with Pesach lambs killed in the daytime) The latter was the precursor
of Seder of modern Jewish practice in the rabbinic Judaism which is kept on Nisan15 (beginning) evening
Shabbat is what is on seventh day of the lunar week No annual shabbats but shabbatsof1st day of annual festivals That there were two sabbath days in the Passover week
is an idea contrived to make fit their Wednesday crucifixion with Saturday evening
resurrection scenario
Pesach ndash (gt Passover gtGk Pascha) (1) event and vigil (2) commemorationfeast(3) festival (of Matzah) (4) festival season of 8 days incl Abib 14 (5) Pesach
sacrifice [Abib 14 - lsquoPesach of YHWHrsquo Num 2816]
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 (lsquopreparationrsquo in short) = on theDay of Pesach (feast) ie Erev Pesach on Abib 14 ndash Sacrifice of lambs as
preparation in the afternoon (lsquobetween two setting-timesrsquo) not in the lsquoeveningrsquoBecause of rabbinic Hebrew calendar with a day from sunset to sunset actualPesach meal happens to be on Nisan 15 ndash source of much confusion about when
is lsquoPassoverrsquo
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Passion Week Chronology
C Timelines of the Passion-Passover Week
Chart A-1 Timelines in the Year of the death of Mashiah ndash from Abib 9 to 17
A large format table at the end of this file
(Blue colored Saturday ndash taken as sabbath day by following rabbinic Hebrew calendar)
S-B ndash Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed crucifixion]
S-T ndash Thursday crucifixion scenario Abib 14 of dagger on Thu (Apr-6) Both Ϡ and on Sundays
[Ref Doig (1990) Boice (1999)] (Alternative to S- b when the new moon day was determined
one day later) [CE 30]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Questions and issues that have been raised and argued by many
bull Doesnrsquot the Bible say He was crucified on Friday
bull What is about ldquothree days and three nightsrdquo (Mt 1240)
bull Was He resurrected on Sunday
That the Bible says He was crucified on Friday should be a suspect on several points
Which Bible A Bible is a translation work Which transaltion of the Bible The wordor idea of Friday is not in the Bible It is from a simple mistake that Saturady is Sabbath
and the prepration day for the Sabbath is therefore Friday
The Wednesday crucifixion scenario developed from reading of the text lsquothree daysand three nights in the heart of the earthrsquo in Mt 1240 Their own interpretationconvinced them that the day of His crucifixion Nisan 14 can be only Wednesday
Additial claim was also made that there were two Sabbaths in that Passion Week
weekly and annual ones [They often are not clear of which year ndash 30 or 31 CE]
They insist that the phrase should be taken as the exact duration of his being buried Thus they had to claim that the resurrection had to on Saturady afternoon to satisfy
ldquo3 days and 3 nights = 72 hoursrdquo ndash that is a Wednesday crucifixion Saturadyresurrection scenario However if the day (Abib 14) falls on a Wednesday His
resurrection should fall on the dawn not afternoon of Saturday On the other hand if
the day of His resurrection were determined to be on Sunday dawn the crucifixionshould have been on Thursday
The phrase lsquothree days and three nightsrsquo itself is about the duration of time of several
days not counting-off of dates To justify Friday crucifixion and Sunday resurrectionhowever it is claimed that the Jews reckoned a partial day as a whole day This cannot
b li d f d b d ff f d i f i d D i h h
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Passion Week Chronology
There are several scenarios up for grabs
Crucifixion Resurrection Year CE
Thu Sun (dawn) 30
Wed Sat (evening) 30 (31)
Wed Sat (afternoon) 30 31
Fri Sun (dawn) 33
Note resurrection at evening contradicts the Bible
bull AD 31 - Crucifixion Friday April 27 Resurrection Sunday April 29 bull AD 30 ndash Crucifixion Friday April 7 (15th Nisan)
bull AD 30 ndash Crucifixion Thursday April 6 (14th Nisan)
bull AD 30 ndash Crucifixion Wednesday April 5 (14th Nisan) ndash Resurrection Sat(dawn vs evening)
bull AD 33 ndash Crucifixion Friday April ndash Resurrection Sunday
It is essential to find and understand the calendar system inherent in the Scripture inorder to correctly follow the timeline of the Passion and Pesach Week for the events
of His Crucifixion and Resurrection
The expressions such as lsquoHe was crucified on WednesdayThursdayFridayrsquo or lsquoHewas resurrected SaturdaySundayrsquo 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 onthe proleptic Gregorian calendar be it Sunday or Saturday There were no such
vocabulary of lsquoSundayrsquo lsquoFridayrsquo lsquoSaturday lsquoThursdayrsquo lsquoWednesdayrsquo etc [Note
In the early Julian calendar it was an eight-day week designated as A to H Simply preposterous and laughable is to interpret any biblical statement in terms of named
d f G i l li k hi h i i h h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
A Summary of Calendar Issues
1 The most important thing is to understand difference of three calendar systems
When following the timeline of the narratives in the Bible it should be read withthe Scripture-based calendar The rabbinic Hebrew calendar is not a biblical
calendar A Roman calendar (Julian-Gregorian) is actually misleading when
people tends to read it into the Biblical text and the text narrative is being readin wrong timelines
2 In their differences we need careful attention on several points Whether it is inreference to a daylight period or a day of calendar date the word lsquo dayrsquo in the
Scripture is that which begins at sunrise (ne lsquoat dawn-breakingrsquo or lsquoat dawnrsquo)It
has nothing to do with our convention of fixing the time a day is reckoned tostart ndash at midnight (as in Gregorian calendar) at sunset (as in the rabbinic Jewish
calendar which was from the Greek origin)[Cf Dawn-watch is the fourth watch
of night not same as lsquodawnrsquo itself Cf Mt 281 lsquoas it began to dawnrsquo (KJV) ne
morning breaking]
3 The numbered days of the week in the Scripture is of the lunar week not like
solar week used in two other calendar systems Seventh day (of Shabbat) is notrelated to lsquoSaturdayrsquo and first day is not related to lsquoSundayrsquo
4 Nisan is the 7th month of the year in the rabbinic Hebrew calendar with a dayreckoned from sunset to sunset Abib is the 1st month of the year in Scripture-
based calendar with a day from sunrise to sunrise This month fall in March toApril of the Julian-Gregorian calendar
5 The Scripture based calendar is essential in understanding timelines in the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Monthof
A calendar dateA day of date Differenc
e
Half-day point
Nisan is reckoned from sunset 6 hrs ahead at sunrise
Late Mar ndash early April is reckoned from 12 am at 12 pm
Abib begins at sunrise 6 hrs behind
at sunset
12 pm is not identical with lsquomid-dayrsquo (lsquonoonrsquo) the mid-point ofdaytime when the sun is at highest point The midpoint of night period is
not 12 am
Unlike such arbitrary tradition however a calendar day in the Scripture starts as day begins at sunrise (ne dawn-breaking) with morning coming it ends as night begins at
sunset with dusk (evening twilight) coming Not a day or date in the Scripture begins
at other than sunrise This is natural for human experience ndash reflected in theexpressions of all the languages Even for those of mindset of Jewish tradition itwould be absurd for people to think a day to begin at other than at sunrise It is much
more than simple confusion with lsquodayrsquo from lsquocalendar dayrsquo
The astronomical data of correct calculation are interpreted incorrectly because of
their assumption that the sixth day of the Biblical week was identical to Friday of the
modern week The 14th of every lunar month in the Scripture is always the sixth day
of the lunar week which is the preparation day of 7th day Shabbat The Julian weekat the time of Christrsquos death was an eight-day week the Biblical week and the modern
week cannot be matched Saturday has nothing to do with the genuine seventh-daySabbath
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Passion Week Chronology
Abib vs Nisan
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week ndash Last part in three calendar systems
(Comparison and Summary - horizontal chart) This is to be elaborated in the subsequent
discussions to follow in this article The Passion-Pesach week in the Bible does not correspond to theecclesial Holy Week]
One should be able to see how the reckoning by Abib not by Nisan or by April is the only
way to make the Passion narrative timeline coherent there is no room for confusion or
contradiction to be found in there Eg We read that He was to be raised in various time-
marker expressions such as lsquoon the third dayrsquo lsquoin three daysrsquo as well as lsquothree days and
three nightsrsquo (only once ndash Mt 1220) ndash seemingly conflicting but actually perfectly sensible
when counted Day 1 of Abib 14 Day 2 of Abib 15 and Day 3 of Abib 16 The named days
of a Gregorian week such as Friday Saturday and Sunday do not exist in the Bible These
non-biblical ones are based on the solar week not on the lunar week as in the ScriptureWhen we read with the modern calendars in our mind we confuse the Passion-Pesach Week
with the liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
B Summary of Notes on Terminology
Among many one should be aware that lsquoweekrsquo is lsquolunar weekrsquo lsquoHourrsquo is not the time
of hour on the clock but hour-period on a sundial with 12 hour-periods for a day (iedaylight period)
lsquoFestival of Pesachrsquo is the Matzah Festival (of 7 days from Abib 15) lsquoFeast of Pesachrsquo
is in the evening of Abib 14 [which began on sunrise] celebrating the feast withPesach meal (with Pesach lambs killed in the daytime) The latter was the precursor
of Seder of modern Jewish practice in the rabbinic Judaism which is kept on Nisan15 (beginning) evening
Shabbat is what is on seventh day of the lunar week No annual shabbats but shabbatsof1st day of annual festivals That there were two sabbath days in the Passover week
is an idea contrived to make fit their Wednesday crucifixion with Saturday evening
resurrection scenario
Pesach ndash (gt Passover gtGk Pascha) (1) event and vigil (2) commemorationfeast(3) festival (of Matzah) (4) festival season of 8 days incl Abib 14 (5) Pesach
sacrifice [Abib 14 - lsquoPesach of YHWHrsquo Num 2816]
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 (lsquopreparationrsquo in short) = on theDay of Pesach (feast) ie Erev Pesach on Abib 14 ndash Sacrifice of lambs as
preparation in the afternoon (lsquobetween two setting-timesrsquo) not in the lsquoeveningrsquoBecause of rabbinic Hebrew calendar with a day from sunset to sunset actualPesach meal happens to be on Nisan 15 ndash source of much confusion about when
is lsquoPassoverrsquo
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Passion Week Chronology
C Timelines of the Passion-Passover Week
Chart A-1 Timelines in the Year of the death of Mashiah ndash from Abib 9 to 17
A large format table at the end of this file
(Blue colored Saturday ndash taken as sabbath day by following rabbinic Hebrew calendar)
S-B ndash Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed crucifixion]
S-T ndash Thursday crucifixion scenario Abib 14 of dagger on Thu (Apr-6) Both Ϡ and on Sundays
[Ref Doig (1990) Boice (1999)] (Alternative to S- b when the new moon day was determined
one day later) [CE 30]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
There are several scenarios up for grabs
Crucifixion Resurrection Year CE
Thu Sun (dawn) 30
Wed Sat (evening) 30 (31)
Wed Sat (afternoon) 30 31
Fri Sun (dawn) 33
Note resurrection at evening contradicts the Bible
bull AD 31 - Crucifixion Friday April 27 Resurrection Sunday April 29 bull AD 30 ndash Crucifixion Friday April 7 (15th Nisan)
bull AD 30 ndash Crucifixion Thursday April 6 (14th Nisan)
bull AD 30 ndash Crucifixion Wednesday April 5 (14th Nisan) ndash Resurrection Sat(dawn vs evening)
bull AD 33 ndash Crucifixion Friday April ndash Resurrection Sunday
It is essential to find and understand the calendar system inherent in the Scripture inorder to correctly follow the timeline of the Passion and Pesach Week for the events
of His Crucifixion and Resurrection
The expressions such as lsquoHe was crucified on WednesdayThursdayFridayrsquo or lsquoHewas resurrected SaturdaySundayrsquo 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 onthe proleptic Gregorian calendar be it Sunday or Saturday There were no such
vocabulary of lsquoSundayrsquo lsquoFridayrsquo lsquoSaturday lsquoThursdayrsquo lsquoWednesdayrsquo etc [Note
In the early Julian calendar it was an eight-day week designated as A to H Simply preposterous and laughable is to interpret any biblical statement in terms of named
d f G i l li k hi h i i h h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
A Summary of Calendar Issues
1 The most important thing is to understand difference of three calendar systems
When following the timeline of the narratives in the Bible it should be read withthe Scripture-based calendar The rabbinic Hebrew calendar is not a biblical
calendar A Roman calendar (Julian-Gregorian) is actually misleading when
people tends to read it into the Biblical text and the text narrative is being readin wrong timelines
2 In their differences we need careful attention on several points Whether it is inreference to a daylight period or a day of calendar date the word lsquo dayrsquo in the
Scripture is that which begins at sunrise (ne lsquoat dawn-breakingrsquo or lsquoat dawnrsquo)It
has nothing to do with our convention of fixing the time a day is reckoned tostart ndash at midnight (as in Gregorian calendar) at sunset (as in the rabbinic Jewish
calendar which was from the Greek origin)[Cf Dawn-watch is the fourth watch
of night not same as lsquodawnrsquo itself Cf Mt 281 lsquoas it began to dawnrsquo (KJV) ne
morning breaking]
3 The numbered days of the week in the Scripture is of the lunar week not like
solar week used in two other calendar systems Seventh day (of Shabbat) is notrelated to lsquoSaturdayrsquo and first day is not related to lsquoSundayrsquo
4 Nisan is the 7th month of the year in the rabbinic Hebrew calendar with a dayreckoned from sunset to sunset Abib is the 1st month of the year in Scripture-
based calendar with a day from sunrise to sunrise This month fall in March toApril of the Julian-Gregorian calendar
5 The Scripture based calendar is essential in understanding timelines in the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Monthof
A calendar dateA day of date Differenc
e
Half-day point
Nisan is reckoned from sunset 6 hrs ahead at sunrise
Late Mar ndash early April is reckoned from 12 am at 12 pm
Abib begins at sunrise 6 hrs behind
at sunset
12 pm is not identical with lsquomid-dayrsquo (lsquonoonrsquo) the mid-point ofdaytime when the sun is at highest point The midpoint of night period is
not 12 am
Unlike such arbitrary tradition however a calendar day in the Scripture starts as day begins at sunrise (ne dawn-breaking) with morning coming it ends as night begins at
sunset with dusk (evening twilight) coming Not a day or date in the Scripture begins
at other than sunrise This is natural for human experience ndash reflected in theexpressions of all the languages Even for those of mindset of Jewish tradition itwould be absurd for people to think a day to begin at other than at sunrise It is much
more than simple confusion with lsquodayrsquo from lsquocalendar dayrsquo
The astronomical data of correct calculation are interpreted incorrectly because of
their assumption that the sixth day of the Biblical week was identical to Friday of the
modern week The 14th of every lunar month in the Scripture is always the sixth day
of the lunar week which is the preparation day of 7th day Shabbat The Julian weekat the time of Christrsquos death was an eight-day week the Biblical week and the modern
week cannot be matched Saturday has nothing to do with the genuine seventh-daySabbath
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Passion Week Chronology
Abib vs Nisan
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Passion Week Chronology
Passion Week ndash Last part in three calendar systems
(Comparison and Summary - horizontal chart) This is to be elaborated in the subsequent
discussions to follow in this article The Passion-Pesach week in the Bible does not correspond to theecclesial Holy Week]
One should be able to see how the reckoning by Abib not by Nisan or by April is the only
way to make the Passion narrative timeline coherent there is no room for confusion or
contradiction to be found in there Eg We read that He was to be raised in various time-
marker expressions such as lsquoon the third dayrsquo lsquoin three daysrsquo as well as lsquothree days and
three nightsrsquo (only once ndash Mt 1220) ndash seemingly conflicting but actually perfectly sensible
when counted Day 1 of Abib 14 Day 2 of Abib 15 and Day 3 of Abib 16 The named days
of a Gregorian week such as Friday Saturday and Sunday do not exist in the Bible These
non-biblical ones are based on the solar week not on the lunar week as in the ScriptureWhen we read with the modern calendars in our mind we confuse the Passion-Pesach Week
with the liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
B Summary of Notes on Terminology
Among many one should be aware that lsquoweekrsquo is lsquolunar weekrsquo lsquoHourrsquo is not the time
of hour on the clock but hour-period on a sundial with 12 hour-periods for a day (iedaylight period)
lsquoFestival of Pesachrsquo is the Matzah Festival (of 7 days from Abib 15) lsquoFeast of Pesachrsquo
is in the evening of Abib 14 [which began on sunrise] celebrating the feast withPesach meal (with Pesach lambs killed in the daytime) The latter was the precursor
of Seder of modern Jewish practice in the rabbinic Judaism which is kept on Nisan15 (beginning) evening
Shabbat is what is on seventh day of the lunar week No annual shabbats but shabbatsof1st day of annual festivals That there were two sabbath days in the Passover week
is an idea contrived to make fit their Wednesday crucifixion with Saturday evening
resurrection scenario
Pesach ndash (gt Passover gtGk Pascha) (1) event and vigil (2) commemorationfeast(3) festival (of Matzah) (4) festival season of 8 days incl Abib 14 (5) Pesach
sacrifice [Abib 14 - lsquoPesach of YHWHrsquo Num 2816]
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 (lsquopreparationrsquo in short) = on theDay of Pesach (feast) ie Erev Pesach on Abib 14 ndash Sacrifice of lambs as
preparation in the afternoon (lsquobetween two setting-timesrsquo) not in the lsquoeveningrsquoBecause of rabbinic Hebrew calendar with a day from sunset to sunset actualPesach meal happens to be on Nisan 15 ndash source of much confusion about when
is lsquoPassoverrsquo
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Passion Week Chronology
C Timelines of the Passion-Passover Week
Chart A-1 Timelines in the Year of the death of Mashiah ndash from Abib 9 to 17
A large format table at the end of this file
(Blue colored Saturday ndash taken as sabbath day by following rabbinic Hebrew calendar)
S-B ndash Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed crucifixion]
S-T ndash Thursday crucifixion scenario Abib 14 of dagger on Thu (Apr-6) Both Ϡ and on Sundays
[Ref Doig (1990) Boice (1999)] (Alternative to S- b when the new moon day was determined
one day later) [CE 30]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
A Summary of Calendar Issues
1 The most important thing is to understand difference of three calendar systems
When following the timeline of the narratives in the Bible it should be read withthe Scripture-based calendar The rabbinic Hebrew calendar is not a biblical
calendar A Roman calendar (Julian-Gregorian) is actually misleading when
people tends to read it into the Biblical text and the text narrative is being readin wrong timelines
2 In their differences we need careful attention on several points Whether it is inreference to a daylight period or a day of calendar date the word lsquo dayrsquo in the
Scripture is that which begins at sunrise (ne lsquoat dawn-breakingrsquo or lsquoat dawnrsquo)It
has nothing to do with our convention of fixing the time a day is reckoned tostart ndash at midnight (as in Gregorian calendar) at sunset (as in the rabbinic Jewish
calendar which was from the Greek origin)[Cf Dawn-watch is the fourth watch
of night not same as lsquodawnrsquo itself Cf Mt 281 lsquoas it began to dawnrsquo (KJV) ne
morning breaking]
3 The numbered days of the week in the Scripture is of the lunar week not like
solar week used in two other calendar systems Seventh day (of Shabbat) is notrelated to lsquoSaturdayrsquo and first day is not related to lsquoSundayrsquo
4 Nisan is the 7th month of the year in the rabbinic Hebrew calendar with a dayreckoned from sunset to sunset Abib is the 1st month of the year in Scripture-
based calendar with a day from sunrise to sunrise This month fall in March toApril of the Julian-Gregorian calendar
5 The Scripture based calendar is essential in understanding timelines in the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Monthof
A calendar dateA day of date Differenc
e
Half-day point
Nisan is reckoned from sunset 6 hrs ahead at sunrise
Late Mar ndash early April is reckoned from 12 am at 12 pm
Abib begins at sunrise 6 hrs behind
at sunset
12 pm is not identical with lsquomid-dayrsquo (lsquonoonrsquo) the mid-point ofdaytime when the sun is at highest point The midpoint of night period is
not 12 am
Unlike such arbitrary tradition however a calendar day in the Scripture starts as day begins at sunrise (ne dawn-breaking) with morning coming it ends as night begins at
sunset with dusk (evening twilight) coming Not a day or date in the Scripture begins
at other than sunrise This is natural for human experience ndash reflected in theexpressions of all the languages Even for those of mindset of Jewish tradition itwould be absurd for people to think a day to begin at other than at sunrise It is much
more than simple confusion with lsquodayrsquo from lsquocalendar dayrsquo
The astronomical data of correct calculation are interpreted incorrectly because of
their assumption that the sixth day of the Biblical week was identical to Friday of the
modern week The 14th of every lunar month in the Scripture is always the sixth day
of the lunar week which is the preparation day of 7th day Shabbat The Julian weekat the time of Christrsquos death was an eight-day week the Biblical week and the modern
week cannot be matched Saturday has nothing to do with the genuine seventh-daySabbath
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Passion Week Chronology
Abib vs Nisan
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Passion Week Chronology
Passion Week ndash Last part in three calendar systems
(Comparison and Summary - horizontal chart) This is to be elaborated in the subsequent
discussions to follow in this article The Passion-Pesach week in the Bible does not correspond to theecclesial Holy Week]
One should be able to see how the reckoning by Abib not by Nisan or by April is the only
way to make the Passion narrative timeline coherent there is no room for confusion or
contradiction to be found in there Eg We read that He was to be raised in various time-
marker expressions such as lsquoon the third dayrsquo lsquoin three daysrsquo as well as lsquothree days and
three nightsrsquo (only once ndash Mt 1220) ndash seemingly conflicting but actually perfectly sensible
when counted Day 1 of Abib 14 Day 2 of Abib 15 and Day 3 of Abib 16 The named days
of a Gregorian week such as Friday Saturday and Sunday do not exist in the Bible These
non-biblical ones are based on the solar week not on the lunar week as in the ScriptureWhen we read with the modern calendars in our mind we confuse the Passion-Pesach Week
with the liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
B Summary of Notes on Terminology
Among many one should be aware that lsquoweekrsquo is lsquolunar weekrsquo lsquoHourrsquo is not the time
of hour on the clock but hour-period on a sundial with 12 hour-periods for a day (iedaylight period)
lsquoFestival of Pesachrsquo is the Matzah Festival (of 7 days from Abib 15) lsquoFeast of Pesachrsquo
is in the evening of Abib 14 [which began on sunrise] celebrating the feast withPesach meal (with Pesach lambs killed in the daytime) The latter was the precursor
of Seder of modern Jewish practice in the rabbinic Judaism which is kept on Nisan15 (beginning) evening
Shabbat is what is on seventh day of the lunar week No annual shabbats but shabbatsof1st day of annual festivals That there were two sabbath days in the Passover week
is an idea contrived to make fit their Wednesday crucifixion with Saturday evening
resurrection scenario
Pesach ndash (gt Passover gtGk Pascha) (1) event and vigil (2) commemorationfeast(3) festival (of Matzah) (4) festival season of 8 days incl Abib 14 (5) Pesach
sacrifice [Abib 14 - lsquoPesach of YHWHrsquo Num 2816]
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 (lsquopreparationrsquo in short) = on theDay of Pesach (feast) ie Erev Pesach on Abib 14 ndash Sacrifice of lambs as
preparation in the afternoon (lsquobetween two setting-timesrsquo) not in the lsquoeveningrsquoBecause of rabbinic Hebrew calendar with a day from sunset to sunset actualPesach meal happens to be on Nisan 15 ndash source of much confusion about when
is lsquoPassoverrsquo
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
C Timelines of the Passion-Passover Week
Chart A-1 Timelines in the Year of the death of Mashiah ndash from Abib 9 to 17
A large format table at the end of this file
(Blue colored Saturday ndash taken as sabbath day by following rabbinic Hebrew calendar)
S-B ndash Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed crucifixion]
S-T ndash Thursday crucifixion scenario Abib 14 of dagger on Thu (Apr-6) Both Ϡ and on Sundays
[Ref Doig (1990) Boice (1999)] (Alternative to S- b when the new moon day was determined
one day later) [CE 30]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Monthof
A calendar dateA day of date Differenc
e
Half-day point
Nisan is reckoned from sunset 6 hrs ahead at sunrise
Late Mar ndash early April is reckoned from 12 am at 12 pm
Abib begins at sunrise 6 hrs behind
at sunset
12 pm is not identical with lsquomid-dayrsquo (lsquonoonrsquo) the mid-point ofdaytime when the sun is at highest point The midpoint of night period is
not 12 am
Unlike such arbitrary tradition however a calendar day in the Scripture starts as day begins at sunrise (ne dawn-breaking) with morning coming it ends as night begins at
sunset with dusk (evening twilight) coming Not a day or date in the Scripture begins
at other than sunrise This is natural for human experience ndash reflected in theexpressions of all the languages Even for those of mindset of Jewish tradition itwould be absurd for people to think a day to begin at other than at sunrise It is much
more than simple confusion with lsquodayrsquo from lsquocalendar dayrsquo
The astronomical data of correct calculation are interpreted incorrectly because of
their assumption that the sixth day of the Biblical week was identical to Friday of the
modern week The 14th of every lunar month in the Scripture is always the sixth day
of the lunar week which is the preparation day of 7th day Shabbat The Julian weekat the time of Christrsquos death was an eight-day week the Biblical week and the modern
week cannot be matched Saturday has nothing to do with the genuine seventh-daySabbath
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Passion Week Chronology
Abib vs Nisan
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week ndash Last part in three calendar systems
(Comparison and Summary - horizontal chart) This is to be elaborated in the subsequent
discussions to follow in this article The Passion-Pesach week in the Bible does not correspond to theecclesial Holy Week]
One should be able to see how the reckoning by Abib not by Nisan or by April is the only
way to make the Passion narrative timeline coherent there is no room for confusion or
contradiction to be found in there Eg We read that He was to be raised in various time-
marker expressions such as lsquoon the third dayrsquo lsquoin three daysrsquo as well as lsquothree days and
three nightsrsquo (only once ndash Mt 1220) ndash seemingly conflicting but actually perfectly sensible
when counted Day 1 of Abib 14 Day 2 of Abib 15 and Day 3 of Abib 16 The named days
of a Gregorian week such as Friday Saturday and Sunday do not exist in the Bible These
non-biblical ones are based on the solar week not on the lunar week as in the ScriptureWhen we read with the modern calendars in our mind we confuse the Passion-Pesach Week
with the liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
B Summary of Notes on Terminology
Among many one should be aware that lsquoweekrsquo is lsquolunar weekrsquo lsquoHourrsquo is not the time
of hour on the clock but hour-period on a sundial with 12 hour-periods for a day (iedaylight period)
lsquoFestival of Pesachrsquo is the Matzah Festival (of 7 days from Abib 15) lsquoFeast of Pesachrsquo
is in the evening of Abib 14 [which began on sunrise] celebrating the feast withPesach meal (with Pesach lambs killed in the daytime) The latter was the precursor
of Seder of modern Jewish practice in the rabbinic Judaism which is kept on Nisan15 (beginning) evening
Shabbat is what is on seventh day of the lunar week No annual shabbats but shabbatsof1st day of annual festivals That there were two sabbath days in the Passover week
is an idea contrived to make fit their Wednesday crucifixion with Saturday evening
resurrection scenario
Pesach ndash (gt Passover gtGk Pascha) (1) event and vigil (2) commemorationfeast(3) festival (of Matzah) (4) festival season of 8 days incl Abib 14 (5) Pesach
sacrifice [Abib 14 - lsquoPesach of YHWHrsquo Num 2816]
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 (lsquopreparationrsquo in short) = on theDay of Pesach (feast) ie Erev Pesach on Abib 14 ndash Sacrifice of lambs as
preparation in the afternoon (lsquobetween two setting-timesrsquo) not in the lsquoeveningrsquoBecause of rabbinic Hebrew calendar with a day from sunset to sunset actualPesach meal happens to be on Nisan 15 ndash source of much confusion about when
is lsquoPassoverrsquo
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
C Timelines of the Passion-Passover Week
Chart A-1 Timelines in the Year of the death of Mashiah ndash from Abib 9 to 17
A large format table at the end of this file
(Blue colored Saturday ndash taken as sabbath day by following rabbinic Hebrew calendar)
S-B ndash Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed crucifixion]
S-T ndash Thursday crucifixion scenario Abib 14 of dagger on Thu (Apr-6) Both Ϡ and on Sundays
[Ref Doig (1990) Boice (1999)] (Alternative to S- b when the new moon day was determined
one day later) [CE 30]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Abib vs Nisan
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Passion Week Chronology
Passion Week ndash Last part in three calendar systems
(Comparison and Summary - horizontal chart) This is to be elaborated in the subsequent
discussions to follow in this article The Passion-Pesach week in the Bible does not correspond to theecclesial Holy Week]
One should be able to see how the reckoning by Abib not by Nisan or by April is the only
way to make the Passion narrative timeline coherent there is no room for confusion or
contradiction to be found in there Eg We read that He was to be raised in various time-
marker expressions such as lsquoon the third dayrsquo lsquoin three daysrsquo as well as lsquothree days and
three nightsrsquo (only once ndash Mt 1220) ndash seemingly conflicting but actually perfectly sensible
when counted Day 1 of Abib 14 Day 2 of Abib 15 and Day 3 of Abib 16 The named days
of a Gregorian week such as Friday Saturday and Sunday do not exist in the Bible These
non-biblical ones are based on the solar week not on the lunar week as in the ScriptureWhen 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
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
B Summary of Notes on Terminology
Among many one should be aware that lsquoweekrsquo is lsquolunar weekrsquo lsquoHourrsquo is not the time
of hour on the clock but hour-period on a sundial with 12 hour-periods for a day (iedaylight period)
lsquoFestival of Pesachrsquo is the Matzah Festival (of 7 days from Abib 15) lsquoFeast of Pesachrsquo
is in the evening of Abib 14 [which began on sunrise] celebrating the feast withPesach meal (with Pesach lambs killed in the daytime) The latter was the precursor
of Seder of modern Jewish practice in the rabbinic Judaism which is kept on Nisan15 (beginning) evening
Shabbat is what is on seventh day of the lunar week No annual shabbats but shabbatsof1st day of annual festivals That there were two sabbath days in the Passover week
is an idea contrived to make fit their Wednesday crucifixion with Saturday evening
resurrection scenario
Pesach ndash (gt Passover gtGk Pascha) (1) event and vigil (2) commemorationfeast(3) festival (of Matzah) (4) festival season of 8 days incl Abib 14 (5) Pesach
sacrifice [Abib 14 - lsquoPesach of YHWHrsquo Num 2816]
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 (lsquopreparationrsquo in short) = on theDay of Pesach (feast) ie Erev Pesach on Abib 14 ndash Sacrifice of lambs as
preparation in the afternoon (lsquobetween two setting-timesrsquo) not in the lsquoeveningrsquoBecause of rabbinic Hebrew calendar with a day from sunset to sunset actualPesach meal happens to be on Nisan 15 ndash source of much confusion about when
is lsquoPassoverrsquo
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
C Timelines of the Passion-Passover Week
Chart A-1 Timelines in the Year of the death of Mashiah ndash from Abib 9 to 17
A large format table at the end of this file
(Blue colored Saturday ndash taken as sabbath day by following rabbinic Hebrew calendar)
S-B ndash Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed crucifixion]
S-T ndash Thursday crucifixion scenario Abib 14 of dagger on Thu (Apr-6) Both Ϡ and on Sundays
[Ref Doig (1990) Boice (1999)] (Alternative to S- b when the new moon day was determined
one day later) [CE 30]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Passion Week ndash Last part in three calendar systems
(Comparison and Summary - horizontal chart) This is to be elaborated in the subsequent
discussions to follow in this article The Passion-Pesach week in the Bible does not correspond to theecclesial Holy Week]
One should be able to see how the reckoning by Abib not by Nisan or by April is the only
way to make the Passion narrative timeline coherent there is no room for confusion or
contradiction to be found in there Eg We read that He was to be raised in various time-
marker expressions such as lsquoon the third dayrsquo lsquoin three daysrsquo as well as lsquothree days and
three nightsrsquo (only once ndash Mt 1220) ndash seemingly conflicting but actually perfectly sensible
when counted Day 1 of Abib 14 Day 2 of Abib 15 and Day 3 of Abib 16 The named days
of a Gregorian week such as Friday Saturday and Sunday do not exist in the Bible These
non-biblical ones are based on the solar week not on the lunar week as in the ScriptureWhen we read with the modern calendars in our mind we confuse the Passion-Pesach Week
with the liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
B Summary of Notes on Terminology
Among many one should be aware that lsquoweekrsquo is lsquolunar weekrsquo lsquoHourrsquo is not the time
of hour on the clock but hour-period on a sundial with 12 hour-periods for a day (iedaylight period)
lsquoFestival of Pesachrsquo is the Matzah Festival (of 7 days from Abib 15) lsquoFeast of Pesachrsquo
is in the evening of Abib 14 [which began on sunrise] celebrating the feast withPesach meal (with Pesach lambs killed in the daytime) The latter was the precursor
of Seder of modern Jewish practice in the rabbinic Judaism which is kept on Nisan15 (beginning) evening
Shabbat is what is on seventh day of the lunar week No annual shabbats but shabbatsof1st day of annual festivals That there were two sabbath days in the Passover week
is an idea contrived to make fit their Wednesday crucifixion with Saturday evening
resurrection scenario
Pesach ndash (gt Passover gtGk Pascha) (1) event and vigil (2) commemorationfeast(3) festival (of Matzah) (4) festival season of 8 days incl Abib 14 (5) Pesach
sacrifice [Abib 14 - lsquoPesach of YHWHrsquo Num 2816]
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 (lsquopreparationrsquo in short) = on theDay of Pesach (feast) ie Erev Pesach on Abib 14 ndash Sacrifice of lambs as
preparation in the afternoon (lsquobetween two setting-timesrsquo) not in the lsquoeveningrsquoBecause of rabbinic Hebrew calendar with a day from sunset to sunset actualPesach meal happens to be on Nisan 15 ndash source of much confusion about when
is lsquoPassoverrsquo
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Passion Week Chronology
C Timelines of the Passion-Passover Week
Chart A-1 Timelines in the Year of the death of Mashiah ndash from Abib 9 to 17
A large format table at the end of this file
(Blue colored Saturday ndash taken as sabbath day by following rabbinic Hebrew calendar)
S-B ndash Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed crucifixion]
S-T ndash Thursday crucifixion scenario Abib 14 of dagger on Thu (Apr-6) Both Ϡ and on Sundays
[Ref Doig (1990) Boice (1999)] (Alternative to S- b when the new moon day was determined
one day later) [CE 30]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
B Summary of Notes on Terminology
Among many one should be aware that lsquoweekrsquo is lsquolunar weekrsquo lsquoHourrsquo is not the time
of hour on the clock but hour-period on a sundial with 12 hour-periods for a day (iedaylight period)
lsquoFestival of Pesachrsquo is the Matzah Festival (of 7 days from Abib 15) lsquoFeast of Pesachrsquo
is in the evening of Abib 14 [which began on sunrise] celebrating the feast withPesach meal (with Pesach lambs killed in the daytime) The latter was the precursor
of Seder of modern Jewish practice in the rabbinic Judaism which is kept on Nisan15 (beginning) evening
Shabbat is what is on seventh day of the lunar week No annual shabbats but shabbatsof1st day of annual festivals That there were two sabbath days in the Passover week
is an idea contrived to make fit their Wednesday crucifixion with Saturday evening
resurrection scenario
Pesach ndash (gt Passover gtGk Pascha) (1) event and vigil (2) commemorationfeast(3) festival (of Matzah) (4) festival season of 8 days incl Abib 14 (5) Pesach
sacrifice [Abib 14 - lsquoPesach of YHWHrsquo Num 2816]
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 (lsquopreparationrsquo in short) = on theDay of Pesach (feast) ie Erev Pesach on Abib 14 ndash Sacrifice of lambs as
preparation in the afternoon (lsquobetween two setting-timesrsquo) not in the lsquoeveningrsquoBecause of rabbinic Hebrew calendar with a day from sunset to sunset actualPesach meal happens to be on Nisan 15 ndash source of much confusion about when
is lsquoPassoverrsquo
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Passion Week Chronology
C Timelines of the Passion-Passover Week
Chart A-1 Timelines in the Year of the death of Mashiah ndash from Abib 9 to 17
A large format table at the end of this file
(Blue colored Saturday ndash taken as sabbath day by following rabbinic Hebrew calendar)
S-B ndash Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed crucifixion]
S-T ndash Thursday crucifixion scenario Abib 14 of dagger on Thu (Apr-6) Both Ϡ and on Sundays
[Ref Doig (1990) Boice (1999)] (Alternative to S- b when the new moon day was determined
one day later) [CE 30]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
C Timelines of the Passion-Passover Week
Chart A-1 Timelines in the Year of the death of Mashiah ndash from Abib 9 to 17
A large format table at the end of this file
(Blue colored Saturday ndash taken as sabbath day by following rabbinic Hebrew calendar)
S-B ndash Baseline Scenario with CE 30 based on the Scripture-based calendar [Wed crucifixion]
S-T ndash Thursday crucifixion scenario Abib 14 of dagger on Thu (Apr-6) Both Ϡ and on Sundays
[Ref Doig (1990) Boice (1999)] (Alternative to S- b when the new moon day was determined
one day later) [CE 30]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Events numbering and notation symbols
Beginning Middle After
Lamb presented Teaching Last Supper Arrest Trial Crucifixion Death Resurrection
B-1ltBethany arrivalgt
ltAnointing in G-Jngt rarr B-9
B-2 lt ϠPalm day
Yerusalem Entrygt
B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgtB-6ltDebate ampTeachingsgt
B-7ltOlivet Discoursegt
B-8 ltAnointgt (Cf B-2)ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast mealgtampltGethsemanegt
M-3ltArrestgt
M-4ltYehudim in authorityampKefarsquosrsquo denialsgt
M-5ltSanhedringtM-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion and DeathA-4ltP-mgt Pesach meal (of Yehudim)
A-5ltLaid in the tombgt
A-6 Resurrection (on Abib 16)w Empty tomb
A-7ltRisen Lordgt to Disciples
( - resurrection falls on other than
Abib 16)
Top Box ndash the timeline from the internal chronology of the Passion narrative itself of daggerAbib 14 (on
the preparation of shabbat) Abib 15 shabbat rest (7th day of the lunar week) and Abib 16
as the Firstfruits (1Co 1520 23 Lev 2310-12 Cf Lev 2320) (1st day of the lunar week)
bull Initials of Mnemonic resemble those of Gregorian (Sunday etc) (Mounted on a colt www ndash
withered watch wait triple warnings)a
bull Also notice the Day of the Passion Week = the numbered day of the lunar week
Bottom Boxes
A common arrangement is after B-7 to have B-8ltAnointinggt 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 ( ndash ) so many events can not be possibly crammed in
[Note Last Meal is interpreted as the Pesach Meal ]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Chart A-2 Current years with the period for the Passion-Passover week
(All in rabbinic Hebrew calendar with Saturdays taken to be sabbath)
CE 2015 = AM 5775 = SC 5997CE 30 = AM 3790 = SC 4012 Northern Spring equinox ndash Mar 22
Easter Sunday originates from Constantine Catholic Church since early 4th century
(See ldquoTable Easter Sundays in the recent yearsrdquo)
bull The liturgical lsquo Easter Sundayrsquo is not same as lsquoResurrection dayrsquo (Abib 16)bull 2015Mar-21 to 2016 Apr-7 = SC 5997 ndashAbib 15 as 7th day of the lunar week = sabbath
(wwwyhrimcomCalendars5997_GMTpdf )
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Chart A-3 From Trial Crucifixion to Resurrection
mdash Comparison of Various Scenarioswith Three Different Calendar Systems
S-B Basic Scenario (after Doig Boice etc)S-T Thursday Crucifixion Scenario
S-C Conventional scenario [Coulter (2004) ndash The Day Jesus the Christ Died
pp 80 81
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Chart B-1 (vertical) Timeline 1st Part - from Arrival at Bethany to the Trial
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Chart B-2 (vertical) Timeline 2n Part - from the Crucifixion to the Risen Lord
Chart From the Crucifixion to the Risen Lord
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Annotation to Chart B
[See also the next Chart Timeline of the Last Three Days of the Passion Week ]
ltD 1 N 1 D 2 N 2D 3 N 3 gt
The phrase in Mt 1240 should be correctly understood as lsquothree days and three nightsin [the very City Jerusalem at] the heart of the Landrsquo not as how long He remained buried in the tomb It covers the period duration from His carrying the cross to His
resurrection not duration of His being lsquoremained buried under the groundrsquo
Color scheme
FRI ndash (am) FRI ndash (pm)
8D ndash (8th Abib daytime) 8N ndash (8th Abib nighttime)
shabbat rest (on 7th day of the week)
Nighttime
Evening
Midnight
Rooster-crow watchMorning watch (lsquodawn-watchrsquo)
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
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
lsquoDayrsquo is that which begins at sunrise (not lsquoat dawnrsquo but with ending of dawn) either
as a daylight period or a calendar day for the Scripture based calendar This word in
the Scripture does not refer to a calendar day as in rabbinic Hebrew calendar (as a
period of sunset-to-sunset) or as in Roman (Julian or Gregorian) calendar (as a period of midnight-to-midnight)
lsquoDawn-watchrsquo (fourth watch of night) is the last part of a [calendar] day (of 24-hour period) in the Scripture [Cf lsquodawnrsquo a period before sunrise is often used
synonymous of lsquoearly morningrsquo] 1Chr 2330-31 (lsquodawnrsquo and lsquoduskrsquo)
lsquoHourrsquo as a point of time in the daytime is a period on sundial equal to one-twelfth
of a daylight period [Eg Third hour is a period of time on sundial asymp 820 to 930am It does not mean the time 9 on the clock Sixth hour is an hour before noon]
The length of lsquohourrsquo varies since the daylight period by itself varies according to thelatitude and the season
lsquoWeekrsquo in the Scripture is a lunar week not a solar week as in Gregorian calendaror in rabbinic Hebrew calendar The weeks in the Scripture-based calendar are non-
cyclic unlike cyclic continuous solar weeks The 7-numbered days of the lunar week
are independent of the 7-named days of the Gregorian week Moreover differentcountries have the first day of the Gregorian week on Monday or Saturday
lsquoMonthrsquo in the Scripture is a lunar month (29 or 30 days) with its first day to begin
in association with lsquonew moonrsquo [which literally means lsquonew monthrsquo]
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
(3) To grasp the Passion narrative clearly it is essential to follow its internal
chronology within the Scriptural narrative which should be followed with the
Scripture-based calendar One cannot mix it up with external chronology using theGregorian calendar system without getting bogged down with confusion WithRabbinic Jewish calendar (with sunset-to-sunset reckoning) there is one more degree
of complexity
(4) To align the Scripture-based calendar of 30 CE with a proleptic Gregorian
calendar cannot be accurately made since the assumptions used to calculate in
constructing our modern calendar system may not be same as those used by the
people in the ancient times where it was an observational calendar system they usednot 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 ndash
Abib 14 ndash of 30 CE for the Crucifixion date is most likely to fall on Wednesday andconsequently the Resurrection on Saturday (dawn not at evening)
If Sunday is the day of His Resurrection the day of His crucifixion cannot be onFriday Biblical narrative in the Passion Week should not be confused with the
traditional liturgical Holy Week of Constantine Catholic Church tradition
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Chart C The Timeline of the Last Three Days Of The Passion Week
Note that when reckoned by the Scriptural calendar the period from the
Crucifixion to the Resurrection covers
Abib 14 = Day 1( Pesach day) [Crucifixion - from 3rd to 9thhour-period]
Abib 15 = Day 2 (High Shabbat = 1st day of Matzah Festival)
Abib 16 = Day 3 ( Day of First-fruits) [Resurrection on lsquothird dayrsquo at dawn]
[at dawn which was before coming of a new day Abib 17 - when the risen Lord
appeared to His disciples]
It is about three dates (Day 1 to Day 3) not about three daysrsquo long It straddles
three dates for ldquothree days and three nightsrdquo from His suffering and death in the
hands of Gentile power till the resurrection It is not the duration of His being
buried in the tomb not the period of His death It was in Yerusalem the navel
[=lsquoheartrsquo] of the earth under the Roman empire in the day of Pesach Abib 14
When the time period is reckoned not by the Scriptural calendar but by the rabbinic
Jewish calendar it involves four dates (from Nisan 14 to Nisan 17) as its calendar
day is reckoned to start at sunset in contrast to lsquodayrsquo in the Scripture which begins
at sunrise
Reckoning by the Roman Julian-Gregorian calendar (with a calendar day from
midnight to midnight) counting Friday Saturday and Sunday involves three
dates but as for duration from entombment to empty tomb it is only two days andtwo nights The Jewish custom accorded even a part of a day as a full day but no
matter how you do the math you cannot get 3 days and 3 nights between Friday
and Sunday morning However that fact does endorse that we must conclude that
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Chart D The Passion Weekin the Scripture vs the liturgical Holy Week of the Church
bull The Passion Week in the Scripture and the Holy Week in the Church liturgy are notsame as the timeline of the latter does not match with that of the internal chronology in
the passion narrative in the Scripture
bull The Top Box Timeline is in harmony with the internal chronology with Scripture-based
calendar (Abib)
bull The Bottom Box The lsquoHoly Weekrsquo a preceding one week before Easter Sunday begins
with lsquoPalm Sundayrsquo (In Orthodox Church it begins with lsquoLazarus Saturdayrsquo)lsquoGood Fridayrsquo is not related to lsquodaggerCrucifixion Dayrsquo (Abib 14)and lsquoEaster Sundayrsquo is not related to lsquoResurrection dayrsquo (Abib 16)lsquoMaundy Thursdayrsquo [fr Latin mandatum = commandment (to love each other as He
loved)]
So-called Silent Wednesday by some
lsquoLazarus Saturdayrsquo ndash 1st day of the Holy Week in the Eastern Orthodox Church
bull The resurrection is at dawn at the beginning of a Gregorian calendar day in the HolyWeek it was at dawn at the end of a Scripture-based calendar day in the Passion Week
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
D Event-by-event in the Passion Week
Note DoW (Day of the Week) They are days of the lunar week (1st to 7th ndash unrelated tothe named days of the Gregorian solar week) in the Passion Week of CE 30 corresponds
to the numbered Days of the Passion Week itself ndash making easier for the readers grasp the
narrative timeline Only after having followed the Passion narrative in terms of the biblicalcalendar 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 ndash Arrest ndash
Trial
Crucifixion ndash Death ndash Resurrection
B-1ltBethany arrivalgt
cfltAnointing ndash G-Jngt rarr B-9
B-2lt ϠPalm day ampYerusalem
Entrygt B-3lt f ig tree cursedgt
B-4ltTemple Incidentgt
B-5lt Fig tree witheredgt
B-6ltDebate and Teachingsgt
B-7ltOlivet Discoursegt
B-8ltAnointgt
ltJudasrsquo silver moneygt
M-1ltU pper Room Prepgt
M-2 ltLast
mealgtltGethsemanegt
M-3ltArrestgt M-4ltYehudim in authoritygt
ampltPeterrsquos denialsgt
M-5ltSanhedringt
M-6ltPilategt
A-1ltVia Dolorosagt
A-2 A-3ltdagger-daggergtCrucifixion amp Death
A-4ltP-mgt Passover meal
A-5ltIn the tombgtA-6 Resurrection (dawn of Abib 16)
w Empty tomb(morning of Abib 17)
A-7ltrisen Lordgt to Disciples
( resurrection other than on Abib 16)
B-1 to B-8
B 1ltBethany arrivalgt (Jn 121) (lsquosix days before Abib 15of the Pesach Festivalrsquo)
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
B-2ϠltYerusalem Entrygt
(Mk 111-10 Mt 211-11 Lk 1928-40 41-44 Jn 1212-19) (cf Jn 1220-36a 36b-50)(rarr return to Bethany Mk 1111b)
Abib 10- the Pesach lambs are selected to be kept till Abib 14 [OT ndash Ref] selection and
presentation of the Pesach lambs with Yeshua presenting Himself as the Lamb This falls
on the same day of the week in either case of the biblical lunar week of the Gregorian
solar week
(1) The traditional lsquoPalm Sundayrsquo in Church liturgical week [Note Hoehner has anunusual arrangement of the Holy Week to have it on Monday in his ltdaggerFriday +Sunday gt scenario in CE 33]
(2) It is traditionally called lsquoTriumphal Entryrsquo It is a misnomer since there is nothing
lsquotriumphalrsquo about it in the theme of the Passion narrative it would rather be moreappropriate to call it lsquoanti-triumphalrsquo 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-2ltYgt G-Jn does not record the events as in Synoptic Gospels
until it resumes with M-2ltL-mgt
B-3 f ltFig tree cursedgt (Mk +1112-14 Cf Mt 2118-19)
B-4ltTemple Incidentgt(Mk +1115-18 Mt 2112-13 Lk 1945-46)
Traditionally called lsquoTemple Cleansingrsquo another misnomer It is not about cleansing
but about foretelling destruction of the Temple-based Judaic religious system
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
B-6lt Debates amp Teachingsgt (not lsquoJesus predicts the futurersquo [sic])
(Mk +1127b-33 121-40 41-44 Mt +2123- 2339 Lk +1947-48 201-4 5-45)
B-7ltOlivet Discoursegt(Mk +131-37 Mt +241- 25-46 Lk +215-36)
ndash concerning about the imminent future of Yerusalem in apocalyptic imagery not
about the so-called end-time eschatology
NoteltTwo more days until Pesach Daygt(Mk 141 Mt 262 cf Lk 221) Plot against Yeshua(Mt +261-5 Mk +141-2 Lk +221-2)
= Two more days from Abib 12 is the Pesach lsquoDayrsquo (Abib 14)Here the context tells that the day
of Pesach is meant that is the day of Pesach feastmeal The word lsquoPesachrsquo by itself usually refersas Pesach Festival (of 7-day Matzah Festival) (eg Jn 131 and also referred in Jn 121 Lk 221
Mk 141 corresponding to Mt 262)
B-8ltAnointing in G-Mt amp G-Mkgt
ltAnointinggt on DoW 4 (Mk 143-9 Mt 266-13) an event by an unnamed woman inthe house of Simon the leper a It is a presage of anointing of His body Placement of
this periscope by G-Mt and G-Mk is thematically tied with ltJudasrsquo sliver moneygt and
chronologically fits
Cf Lk 736-50 has an anointing pericope outside the Passion narrative with the presage
of anointing Yeshua by an unnamed woman at a Pharisee named Shimon ndash Possible
prequel
Johannine periscope is a flash-forward interpolation before the pericope of Yerusalem
Entry It has the woman named Mariam (Eleazarrsquos sister)
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
M-1 to M-6
M-1 ltU pper Room Prepgt (Mk 1412-16 Mt 2617-19 Lk 227-13)
Note This pericope in both G-Mk and G-Mt has a time-marker which is confusing unless
understood in Hebrew idiom as lsquotowardsbyrsquo rather than lsquoonrsquo the first day See IRENT
rendering
M-2L-sltLast Suppergt (Mk 1417-26 Mt +2620-30 Lk 2214-30 Jn 131-1431)
(Mk +1417-21 14 22-26 Mt +2620-25 2626-30 Lk +2214-20 2221-30)(cf Jn 131-
17 18-30) [red font ndash Judasrsquo betrayal foretold]
lsquoLordrsquos Last Supperrsquo It was not the Pesach meal (comparable tolsquoSederrsquo in theRabbinic Judaism) though many interpret it that way giving credence to the Synoptic
Gospels over what G-John gives seeing the Synoptic and Johannine testimonies
contradictory [See below A-3 P-m coming on Day 6 of the Week]
Foretelling Kefarsquos denial (Mk +1427-31 Mt +2631-35 Lk +2231-38 Jn +1331-38)
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 ldquohellip it was felt that the most tenable
solution is to recognize that the Galileans [and Pharisees] and with them Jesus
and His disciples [as in the Synoptic reckoning] reckoned from sunrise-to-
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
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 1Co57) That He
might have died after the meal of Pesach was eaten negates all the reason of His suffering
and Crucifixion of His Passion Week to be in the very week of Pesach He could have
died any day of the year It destroys the whole of what His Passion was The profound
symbolism typology and motive rooted in the Exodus event is at the core of the Passion
narrative in the setting of the Pesach week
Faniful explanation of two different calendar systems were followed by two different
groups of people at that time
ltGethsemane Prayergt (Mt 2636-46 Mk 1432-42 Lk 2229-46 Jn 181)gt
M-3 ltArrestgt (Mt +2647-56 Mk +1443-52 Lk +2247-53 63-65 Jn +182-12)
M-4ltYehudim in authority and Kefarsquos denialgt
1st denial ndash Mt 2669-75 Mk 1454 66-72 Lk 2254b-62 Jn 1817-18
2nd denial ndash Mt 2671b-72 Mk 1469-70a Lk 2258 Jn 18253rd denial ndash Mt 2673-74 Mk 1470b-72a Lk 2259-62 Jn 1826-27
M-5 ltSanhedringt 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
ldquohellip 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 havingtaken 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
illi b h i i l d i i i l h i l i i
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
M-6ltPilategt ltTrial and SentencinggtYeshua before Pilate (lsquoPilate v Yeshuarsquo in a legal
parlance)
(Mt 2711-26 Mk 151-15 Lk (231-7) 2313-25 Jn 1828 ndash 1916)
Interpreting the expression ldquo6th hour- period rdquo (Jn 1914) of Pilatersquos sentencing Cf the Lordrsquosfarewell meal of fellowship which took place before Pesach (Jn 1828)
See attachments of the files on Jn 1914 to this PDF - httptriumphprocomjohn-19-sixth-
hourhtm[httptriumphproinfo]
With an internal time marker of lsquosixth hour-period rsquo (when understood as about lsquo12 oprimeclockrsquo) in Jn
1914 the trial with Pilate cannot be placed on the same day of the crucifixion (AbibNisan 14)a Ithas 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 1914 lsquoit was a preparation of the Passover
and it was about sixth hour-periodrsquo should be plainly read it is written with the word lsquopreparationrsquo
to mean lsquoeversquo of a day
Another common attempt is that which is adopted by Friday Crucifixion scenario proponents They
interpret it as 6 am 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
AbibNisan 13 the day before the Crucifixion Thus the Last Supper is to be located on Abib 12
evening [which is confusingly on Nisan 13 evening in rabbinic Hebrew calendar] [QQ Check for
some Eastern Church tradition about this one having taken on lsquoTuesdayrsquo vis-agrave-vis the Holy Week
of the Church] [Humphreys (2011) The Mystery of the Last Supper (download) has one
observation correctly ndash that is the Last Supper cannot be the night before the Crucifixion but a day
ealirer That way he put a little more than one day from midnight arrest till the morning of theCrucifixion day is allocated to His trial (on lsquoThursdayrsquo after the Last Supper on lsquoWednesdayrsquo in the
line of the Firiday Crucifixion day scenario) (p172) Compare with the scenario present in this
paper with Monday Last Supper Tuesday Trial and Wednesday Crucifixion with Saturady dawn
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
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 Pilatersquos trial before sentencing) as 6
am as usually interpreted but simply as about 12 orsquoclock as the narrative text should be read plainly without presupposition as for all other time-markers in NT we can satisfactorily get out ofour exegetical dilemma with confusion controversy contradiction and contention from conjecture
and conflation claims and counter-claims The main thing we cannot and should not opt for is to
locate on the same day of the Crucifixion (Abib 14) When we take Pilatersquos trial-and-sentencing
completed the day before the crucifixion it allows enough time in Abib 13 morning allocated forSanhedrin activity with only brief accounts taken place during night time after His arrest at the same
time for Peterrsquos denials [The narrative on Peterrsquos denials in the Gospels should not be taken to havehappened during the Sanhedrin itself which was early in the morning]
Copied from EE1914it was about sixth hour- period mss [asymp noon (1130 am ndash 1230
pm) Abib 13] [Gk lsquosixth hourrsquo (so renders KJV) usually rendered as lsquonoonrsquo [This cannot
possibly be on Nisan 14 the day of His crucifixion as most commentaries take it ndash rendering the
Scriptural witness contradictory to each other when read time-markers shown on the Crucifixion
day the Synoptic accounts] ὥρα[δὲ] ἦνὡς ἕκτη [See Appendix Jn 1914 lsquosixth hour-periodrsquo
for different interpretations in support of various Crucifixion-Resurrection dates scenarios ndash
twelve orsquoclock midnight (of Nisan 13) 6 am (of Nisan 14) 6 pm or taking vl of lsquothird hour- periodrsquo etc)1the sixth hour ndash LITV MKJV the sixth hour ndash LITV Murdock NIV BBE
ESV KJV++ As to the hour it was about the sixth - Wuest2(noon ndash none makes clear that
it cannot be on AbibNisan 14 the same day of the crucifixion) noon ndash NET JNT CEV GNBERV AMP mg NLT ISV NIrV NRSV TNIV TCNT GSNT MSG the sixth hour (twelveoclock noon) ndash AMP midday ndash Cass SourceNT it was now getting on towards midday ndashPNT 3(x 6 amby a mistaken Roman reckoning) six in the morning ndash HCSB six oclock
in the morning ndash WNT GW six orsquoclock 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 ndash
counting hours of night time period from sunset That Sanhedrin convened in the morning as plainly stated in Lk 2266 and the setting of the Pilatersquos trial as narrated in the Gospels esp in
G-Jn do not allow this to be occurring during night-time) about sixth hour [midnight] ndash ARJ
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
A-1 to A-7
A-1 ltVia Dolorosagt [Cf So-called lsquoStations of the Crossrsquo in the ecclesial liturgy]
A-2 dagger- daggerltCrucifixiongt
Crucifixion from third hour-period (8 ndash 9 am) (Mk 1525) to His death in ninth hour-period
(2 ndash 3 pm) (Mt 2746 Mk 1534 cf Lk 2344)
The Crucifixion day (Abib 14) falls on Thursday in CE 30 Cf Abib 14 ndash (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 265) ndash that the
claim by Fri dagger scenario proponents that the Last meal was the Pesach meal is simplyuntenable just as G-Jn telling unequivocally that it was lsquopreparation of Pesachrsquo (Jn 1914)
To find out what year was of the crucifixion they were searching for a year (btw the extremes
of CE 26 and 36 ndash p 99 Hoehner Chronology) which had Abib 14 fall on Friday ndash because of
their presupposition (they knew it was Friday because thatrsquos how it was on CE 33) Voila they
found it CE 33 ndash a circular reasoning actually proving nothing
A-3 ltEntombmentgt (not lsquoburialrsquo)
It should not be confused with lsquoburialrsquo as such with the body buried in a grave dug
underground His body was entombed Yeshua was NOT buried (nor with embalming
of the body in the manner of Egyptians or of the Western society) Unaware of culturaland linguistic difference quite a few misread the Matthean phrase lsquothree days and three
nights in the heart of the earthrsquo as lsquoremaining buried full 72 hours in a graversquo whereas the
phrase lsquothe heart of the earthrsquo is an idiom in the sense of lsquothe center of the worldrsquo which
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Note 18ltHigh Shabbatgt
Abib 15 is a special shabbat is because a week-long annual Festival such as that of Matzah
begins always on the 7th day of the lunar week Itrsquos called lsquoHigh Shabbatrsquo There is always only
one Shabbat day in a full 7-day week whether it is in a festival or an ordinary week No such
shabbat as festival Shabbat exists separate and different from any weekly shabbat No two
shabbat-days in a week nor two shabbat-days back-to-back Note Shabbat rest is for the day
time only
A-5ltResurrection at dawngt (= the risen Lord Yeshua Himself presented as the First-Fruits) wEmpty tomb
It is at Dawn as stated in the Gospel narratives the waning portion (fourth watch of night) of
the first day of the week Abib 16 (the day after High Sabbath of Abib 15) It should be noted
however that it was at lsquodawnrsquo which is the last part of a day ending the fourth watch of night
(= lsquodawn-watchrsquo) before a new day to begin at sunrise
ltDay Feast of First-fruitsgt with Wave Sheaf Offering Abib 16 The day after High Sabbathis the first day to begin counting down (seven full shabbats + 50 days) to find the day of Shavout
(lsquoPentecostrsquo) to fall in the summer harvest for wheat grapes etc in the fourth month of the
lunar year It has nothing to do with lsquoSundayrsquo
ltAt the Empty Tombgt
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 (eg Sunday) of the Gregorian
week
A-6 ltrisen Lordgt to disciples
(1) The women
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
A List of the Events
Passion Week
Arrival at Bethany
Abib 10
Anti-triumphal entry to Yerusalem
Foretells His death Visits the Temple
A fig tree cursed Temple incident
Teaches His disciples a lesson about the fit tree
Teaches and engages in controversies in the Temple
Gives the discourse on what to befall Yerusalem
The plot against Yeshua
Preparation of the upper roomLast Supper
Farewell Discourse
Foretells Peterrsquos denials
Issues final practical commands
Gethsemane
The Betrayal and Arrest of Yeshua
Yeshua vs Yehudim in authority I ndashinformal
Yeshua vs Yehudim in authority II ndash formal
Peter denies Yeshua
Yeshua vs Yehudim in authority III ndash final
verdict[Judas hangs himself]
Abib 13
Yeshua vs Pilate I
Yeshua vs Herod Antipas
Yeshua vs Pilate II ndash The final verdictAbib 14
The Road to Golgotha
The Crucifixion
The Death of Yeshua ndash women watched Hisdeath
Yeshua entombed ndash women followed Yosef
to the tomb and took note of the place and
Resurrection
Abib 16-17
bull Women to the tomb with aromaticspices and fragrant-oil discover
the empty tomb and encountered
at the tomb
bull The women tell the disciplesbull Peter and Yohan rush to the tomb
bull Mariam returns to the tomb and
t th i L d
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Yeshua foretells His suffering and death three times before entering Jerusalem
1st Time 2nd Time 3rd Time
G-Mt 1621-23 1722-23 2017-19
G-Mk 831 930-32 1032-34
G-Lk 921-22 943-45 18-31-33
G-Jn 1220-361
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Appendix
Ten Criteria on the date of the crucifixion
[For 1 to 3 see the Supplement III Walk through the Scripture 5 lsquoTime Calendar and Chronology]
1 Year = 30 CE [Note ndash various proposals for CE 30 31 32 and 33]2 Month = Abib Season = Spring (late March to early Apr) Month = Abib Season
= Spring (late March to early Apr)3 1st Day of a new month = the day after dawn after the Dark Moon
1st Day of Abib = after conjuction nearest to the spring equinox
4 Pesach day = 14th of Abib = Crucifixion day = Pesach feast (Abib 14)5 Full Moon (Abib 14) [On different days in Nisan if rabbinic Hebrew calendation
is followed]
6 6th Day of the lunar week = Prepration day of High Shabbat
7 Hour of His crucifixion (from third hour to ninth hour)8 Festival of Matzah of 7 days from Abib 15 (High Shabbat) to Abib 21
9 High Shabbat ndash Resting in the tomb
10 Wave sheaft offering ndash Abib 16 (1st day of the lunar week) and Resurrection atdawn
Sources of common errors in Passion Week chronology
1 Using Gregorian and rabbinic Hebrew calendar which were not in the firstcentury instead of the biblical calendar
2 Using the named days of Gregorian solar week rather than the numberd days
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Scripture based calendar sys tem
A calendar of the Scriptural month
[Concept of biblical lunar shabbat should be noted to follow this calendar system in contrast to non- biblical solar Sabbath of rabbinic Hebrew calendar] Only one calendar table is all there should be to
follow the biblical narratives]
New
Moon
Work Days Weekly
shabbat
New
Moon 1 2 3 4 5 6
1 2 3 4 5 6 7 8
9 10 11 12 13 14 15
16 17 18 19 20 21 22
23 24 25 26 27 28 29 (30)
1 2 3 4 5 6 7 8
1(30) (new moon) 14 (full moon)
Day 1 (eg 8-8-2013) is New Moon Day
New Moon Day is a convocation day not a Shabbat On the evening at the
end of this day you will see the new waxing crescent moon (a thin sliver)
low in the western sky just after sunset This first crescent announces
that Day 2 of the month (the first work day of the week) will begin the
following day [Cf In the rabbinic Jewish calendar the first time that the waxing crescent
moon is announced to have become lsquoofficiallyrsquo visible (from Jerusalem) with witnesses marksthe beginning of a new month ndash what time does it occur before or after sunset]
Day 8 (eg 8-15-2013) is the First Shabbat of the Month
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
The Third Quarter (aka Last Quarter) Phase can be seen early in the
morning with the rising of the sun with the moon directly overhead
straight up if you are in the northern hemisphere and facing south Reason--the sun is moving at right angles to the earth every quarter so the moon
at sunset on Day 21 of the lunar month will be straight below the feet (on
the other side of the earth) of the viewer If you wait until dawn viola
the third quarter moon will be seen before the Shabbat begins at dawn
This announces Day 22 of the lunar month as a Shabbat day (This is the
waning quarter moon)
Day 29 (eg 9-5-2013) is the Last Shabbat of the Month
The Waning Sliver just prior to conjunction can sometimes be seen but it
will be in the suns glare at other times If you dont see it watch eachevening at sunset until you see the new thin crescent low in the western
sky at sunset announcing the first work day It will only be one or two daysuntil you see the crescent
So the Shabbats moons are normally seen before the Shabbat begins The
first two will be seen at sunset the evening before the last two will be
seen at or before dawn before the Shabbat begins
The 30th day and 1st day
Day 30 of a lunar month (if it is a 30 day month) This is neither a workday
nor a Shabbat It is a third category of day Both Day 30 and Day 1 of the
month are for New Moon celebration So there are either one or two New
Moon days each month [There will be no day 30 in a 29-day month] No
moon will be seen to announce either day morning or evening [It is what is
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
New Moon Days are worship days but are not Shabbat days of rest
(except the 7th one--Feast of Trumpets) They are separate Yahs Word
verifies Day 8 15 22 and 29 are Shabbat days The gate to inner court ofthe ancient Tabernacle is shut on all six work days but open only on the
New Moon Days and the Shabbat days (Ezk 461)hellip the gate is not to be
shut until evening (Ezk 462) At the entrance of the Tabernacle (Ezk
463) people worshiped on their worship days (the New Moon days and
Shabbat days) (Amo 85 Isa 6623 2Kg 423)
The REASON for any exceptions to the above is because the moon is not ina circular orbit around earth The egg shaped orbit sometimes causes the
moon to get to the next phase more quickly (6 days instead of 7) if the
moon is in the narrow pointy part of its egg shaped orbit or causes the
moon to delay getting to the next phase (8 days instead of 7) if the moon
is in the wide part of the egg shaped orbit This can affect any of the 4
phases of the month but normally affects either the first or third quarter
phase and only affects ONE phase in a month This does not occur everymonth maybe4-5times a year This should not concern for keeping lunar
Shabbat It is a natural occurrence and all nature screams the majesty of
Yah
(edited on the material from wwwcreationcalendarcom )
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Calendar of the 1st month of the year 30 CE
Wednesday Crucifixion with Saturday dawn Resurrection scenario
[4 Shabbat daysin a month = on 7th day of the lunary week non-cyclic]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Compare with the calendar for the Apr 6 Thursday Crucifixion ndash Sunday Resurrectionscenario
[New Moon Day determined differently ndash taking the New Moon day on one day after visibile
cresent moon (but why)] [Seemingly discrepant reckoning - duo to sunset-to-set Hebrewcalendar making them confused The visible crescent would be after sunset thus resulting to
have Mar 24 as Nisan 1]
Then Abib 1 = Mar 24 Abib 14 = Apr 6 Thu Hence a Thursday crucifixion ndash Sunday
Resurrection scenario See wwwtriumphprocomjesus-in-grave-new-truthhtm ]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
How to find a Scripture based scenario
The Year begins at the moment of sunset at Jerusalem on the evening of the first potentially
visible crescent moon beginning Day 1 of Month 1 A Year can begin before or after the
spring equinox The rule of the equinox always places Day 15 of Month 1 on or after the
Hebrew Day of the spring equinox A Hebrew Year always contains 12 Hebrew Months in a
regular year or 13 Hebrew Months in a leap year The Year begins on Day 1 of Month 1
based on the rule of the equinox and the typical Civil Year begins on Day 1 of Month 7hellip[note lsquoa day for sunset-to-sunset Hebrew calendar
system]wwwtorahcalendarcomORBITSaspHebrewDay=2ampHebrewMonth=2ampYear=2015
How do we find one amoung various scenarios on the proposed dates of His
crucifixion and resurrection based on the Scripture-based calendar (as shown
above) to follow the biblical Passover-Passion week which is not same as the
church liturgical Holy Week
1 To determine the year His crucifixion was - which year CE 30 31 33 on what
basis(1) An interpretation of Danielrsquos 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 ofcircular reasoning) Danielrsquos prophecy as in various interpretations are of
course diffirent from Jewish exegesis for the Hebrew Scripture Thus it cannot
be used to arrive at the year of His crucifixion or even of His birth
(2) To look for the year in which Nisan 14 falls on Friday is not the proof of CE
33 as the year Its sole aim is to support the traditional ecclesiastical Holy Weekwhich is based on erroneous understanding of Gregorian Saturday = 7th day
sabbath of the rabbinic Judaism [Note with the Friday crucifixion theresurrection should fall on Monday if read as in the Biblical narrative ]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
On various crucifixion date scenarios
1 Kenneth F Doig (1990) New Testament Chronology
wwwnowoezonecomNT_Chronologyhtm wwwnowoezonecomNTC17htm
2 James Montgomery Boice (1999) Gospel of John (Vol IV p 929)
3 Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 (pp 155-164)
(Wednesday Crucifixion scenario)
4 Larry M Wishon (2012) The Only Sign Given (pp 125-9) (Wednesday Crucifixion
scenario)5 Jean Meeus Astronomical Tables of the Sun Moon and Planets
6 wwwtruthontheweborgcalendarhtm (on calendation)
Reading material
httpgooglCU1wCr - [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]
httpthechronicleprojectorgPDF1calendarfraudpdf
General references
1 Reviews on lsquoThree Days and Three Nights ndash see the attachment to this PDF file
Materials reviewed
bull Fred R Coulter(2004) TheDayJesustheChristDiedndash
TheBiblicalTruthaboutHisPassionCrucifixionandResurrection
bull Reuben Archer Torrey (1996) Difficulties in the Bible Ch 21 W J R ll Th D d Ni h i h H f h E h
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
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
bull McRay and Eoff (2013) Was Jesus Three Days and Three Nights in the Heart of the
Earth (wwweschatologyreviewcom)
They claim ldquoScripture hellip actually shows the resurrection to have occurred at the
same time (of day) as the burialrdquo
[Check an ad in BAR magazine (wwwbiblicalarchaeologyorg) 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 Jesusrsquo Death and Inerrancy Is Harmonization Plausiblewwwbibleorg
bull View One John 1914 had an original reading of the third hour which was confused for the
sixth
bull View Two John is using a roman civil reckoning that started the day at midnight John
1914
bull View Three Markrsquos Reference to Crucifixion is a General Statement that included some
event(s) that led up to the lifting of Jesus on the Crossbull 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 andconfusion All four viewers have missed the genuine solution
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Examining Time-marker Biblical Passages
isted below are some verses in the Gospels which deserve further scrutinyfor they serve as important time-makers in the Passion narrative
bull Season festivals
bull lsquoeveningrsquo
bull lsquopreparationrsquo bull Lordrsquos Last Supperrsquo vs lsquoPesach mealrsquo
bull Mt 2617 Mk 1412 Lk 227 Matzah [festival] vs Pesach (xPassover) [feast]
bull OT ndash lsquobetween two setting-times of the sunrsquo gt lsquobetween eveningsrsquolsquobetween two eveningsrsquo
bull OT ndash Lev 238 Deu 168
bull OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
bull Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo bull Mt 281 lsquoshabbatsrsquo (pl)
bull Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
bull Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquothe [first] day ofthe matzah eatingrsquo
bull Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
bull Mk 161 lsquoafter this shabbat had pastrsquo
bull Mk 162 lsquoat sunrsquos risingrsquobull Mk 169 lsquoafter having risenrsquo
bull Mt 2757lsquoNow evening having comersquo
L
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
lsquoseasonsrsquo
Hebrew word mowadah means lsquoappointed (times)rsquo ndash usu translated as lsquoseasonsrsquo
lsquopreparationrsquo
The word lsquopreparationrsquo paraskeue occurs 6x in the Gospels ndash all in the narratives
of the Passion-Passover Week
Mt_2762 after preparation
Mk_1542 preparationLk_2354 -lsquo[a] day of preparationrsquoJon 1914preparation of the PesachJon 1914 31 ndash preparationJon 1942 ndash of Yehudimrsquos preparation
all in the sense of lsquoday of preparationrsquo that is 6th day of the lunar week which was
to prepare for Shabbat It has nothing to do with Friday of the Gregorian solar week
which is also used in rabbinic Hebrew calendar (as lsquoSaturday = 7th dayrsquo)
lsquoLordrsquos Last Supperrsquo vs lsquoPesach mealrsquo ndash(Mt 2626-29 Mk 1422-25 Lk 2217-20 Cf Jn 131-20)
Proof that the Last Supper was not the Pesach meal of Abib 14
wwwtriumphprocomjohn-19-sixth-hourhtm
bull Jn 1914 lsquoEve of the Pesach feastrsquo about sixth hour ndash Pilatersquos sentencing
bull Jn 131Asupper before the lsquoFestival of the Pesachrsquo ( = 8 day season)
bull Jn 1828 lsquoEarly in the morning ~ wanted to avoid getting defiled for them to eat for the
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
hellip But Shulam reasons hellip and if the siudat 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 disciplesprime earthly lsquocourse of studyrsquo 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 p77)
[Note In his translation of The Jewish New Testament Stein has made a serious error
by rendering what should have been lsquobreadrsquo as lsquomatzahrsquo even Mt 2623 in the
occurrence in the context of the Lordrsquos Last Supper (unrelated to the lsquofestival of eating
the matzahrsquo eg Mt 2626 Mk 1420 22 Lk 2219 2430 Jn 1327)
Mt 2617 Mk 1412 Lk 227 Matzah [ festival]
A common question on the parallel Synoptic passages Mt 2617 Mk 1412 Lk
227 is usually brought up like this ldquohow is the verse containing the phrase lsquoon the
First [day] of the Unleavened Breadrsquo to be understood when Pesach was actually
yet to come uprdquo
The first point to be clarified is dealt in the Section II 11 Matzah
What does it mean the phrase lsquoon the first [day] of the Unleavened Breadrsquo
which was further elaborated in Mk 1412 as hote to pascha ethuon (lsquowhen [they]
would slaughter the Pesach [lamb]rsquo) and Lk 227 hē edei thuesthai to pascha (lsquoin
which itrsquos necessary to have the Pesach [lamb] slaughteredrsquo) G-Mt does not havethis
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Lk 227a
Coming on the way this was then the [first] day
for eating the matzah [for the season]
Mt 262 oidate hoti meta duo hēmeras to pascha ginetai
the [feast of] Pesachndash (the word matzah is not there)
Mk 141 ēn de to pascha kai ta azuma meta duo hēmeras
the [feast of] Pesach and the [festival of] Matzahrdquo
Lk 221 ēggizen de hē heortē tōn azumōn hē legomenē pascha
the Festival of Matzah which is referred to simply by lsquoPesachrsquoMt 2617
tēi de prōtēi tōn azumōn hellip
the first day for eating the matzah
Mk 1412
kai tēi prōtēi hēmera tōn azumōn hote to pascha ethuon
the first day for eating the matzah when the Pesach is slaughtered
Lk 227
hēlthen de hē hēmera tōn azumōn en hēi edei thuesthai to pascha
the [first] day for eating the matzah in which itrsquos necessary to have the Pesach
slaughtered
[It is important to see that the verse set (Mt 262 Mk 141 Lk 221) belongs to
the same date as the subsequent verse set (Mt 2617 Mk 1412 Lk 227)]
lsquothe Pesach feastrsquo [It is on the day of Pesach (Abib 14) with the Pesach meal in theevening (Itrsquos in the evening of Nisan 15th in rabbinic Jewish calendar reckoning)
lsquomatzahrsquo [Heb matzah matzot ( pl)] [Gk ta azuma ( pl) the unleavened breads]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
lsquoeveningrsquo
The word lsquoeveningrsquo in English is used in different sense (incl as lsquoafternoonrsquo in
Southern American accent) A common Gk word opsiosin GNT is translated aslsquoeveningrsquo (but in NWT lsquolate in the afternoonrsquo Mt 2757 Mk 1542) (Related to
opse Mk 1119 1335 Mt 281)
Cf hespera Lk 2429 Act 43 2823
Hebrew word itself has several meanings
OT ndash lsquobetween the two eveningsrsquo
Various rendering of the Hebrew expression ben haarbayim (in Exo 126 Num 93
5 11 Lev 235 - time of slaughtering the Pesach sacrifice) fail to bring a correct
sense It denotes the time period lsquo[in-between] two setting-times of the sun ndash time forthe sun to begin to descend and to begin to set below the horizon
= lsquobetween the two setting-timesrsquo ndash (translation by Everett Fox (1986) Now These
Are The Names - Exodus)= Mk 1533third hour- period the time of Yeshuarsquos death on the Cross is on this hour
of the first Pesach lamb to be slain
[See also on Lev 2332 lsquoshabbat rest from eveningrsquo in WB4 under Section II 4Sabbath]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Exo 126 lsquobetween the sunrsquos setting times in the Pesach day of Abib 14 whenthe Pesach lambs (or kid-goats) were slaughtered (also Num 93 5 11 Lev
235)
(See below in NET tn for different interpretations)
1 between the setting-times ndash
[fn from Everett Fox (2000) The Five Books of Moses p 315 lsquoat twilightrsquo This
time is mentioned elsewhere (eg 1612 2939 41 and several places in
Numbers) in connection with the sacrifices made by the priests This perhapsimplies that we have here the unusual situation (at least in ancient Israel) of the
head of the household performing a priestly function]2 lsquobetween the two eveningrsquo (NWT-3) lsquobetween the eveningsrsquo (ISR LITV
YLT)
2 translations based on different interpretations
xx at dusk ndash CJB GW JPS MSG
xx at twilight ndashNKJV ESV NRSV NASB HCSB NIV duo ERV ISV NLT
Robert Alter NWT-4
in the evening ndash KJV RSV AMP MKJV
at evening ndash HNV WEB UPDVat even ndash ASV
about euven ndash Bishopson the evening ndash GNB (CEV)
around sundown ndash NET (Exo 126 2939 41 308 during evening Exo
1612twilight ndash Lev 235 Num 93 5 11) when the sun goes down ndash NIrV
between sundown and dark ndashBBE (only here ndash lsquonightfallrsquo)( cf Exo 1612 Lev235at evening ndash Num 93 5 in the evening Num 911)
ad vesperam ndash Vulg
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
second evening begins at sunset Roughly from 3-5 PM The Mishnah (m Pesahim 51) indicates it was killed about 230 PM--anything before noon wasnot valid
Driver concludes from this survey that the first view is probably the bestalthough the last view was the traditionally accepted one (S R Driver Exodus89-90)
[Cf Coincidentally there is an American Southern dialect - meaning lsquoevenrsquo as
the period beginning from noon]Cf same phrase in Exo 1612
Exo 166 ldquohellip It will be when YHWH gives YOU
when evening comes then mdash you will know hellipand when morning comes then mdash you will seehelliprdquo
Exo 168 ldquohellip It will be when YHWH gives YOUin the evening mdash something of meat to eatand in the morning mdash bread to have your fillhelliprdquo
(itrsquos time of providing not time of eating)
Exo 1612 Between the two setting-times (evenings)
YOU will be eating something of meatand in the morning YOU will have your fill with bread
(ie with enough bread) (- CJB NRSV x eat until you are fullndash HCSB x be satisfied ndash NET x be filled ndash KJV ESV duo NIV trio gt infull measure ndash BBE have all the bread you want ndash gt have more than enough
bread - CEV) Exo 1613 It came to pass that in the evening
the quails came upon and cover the camp
Num 281-8 (on Daily Offering)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
OT ndash Lev 238 Deu 168
Lev 238 But you must present an offering made by fire to YHWHseven days
On the seventh day there will be a holy convention No sort of laborious work may you do
Deu 168 for six days you are to eat matzah
on the seventh daythere is to be a festive assembly (a) for YHWH your God
you are not to do any kind of work
(a) festive assembly ndash CJB assembly ndash NET NIV duo solemn assembly ndash most x
closing festival to ndash ISR xxx holiday ndash MSG eksodion heortē ndash LXX (cf lsquoholy
convention ndash LXX klētē hagia)
(Cf Ref httpbiblehubcomdeuteronomy16-8htm ) After 6 days from Abib 16-21That on the seventh day (of the Festival as such) people cease from labor does not
make it lsquosabbathrsquo as is in lsquosabbath dayrsquo
The proponents of the Wednesday Crucifixion to Saturday-evening are forced to
come up with the idea of lsquotwo sabbathsrsquo in the festival week in order to explain away
the problem in the time-frame ndash which is actually a byproduct of using rabbinicJewish calendar and modern Gregorian solar week If they are correct suppose Nisan
15 happened to be Friday then they have a lsquofestivalrsquo 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
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Compare with the Scripture-based Calendar
Scripture-based calendar
Abib (1st month of the year) (30 days)
[Sat Sun Mon Tue Wed Thu Fri](named days ndash
no applicable)
1st 2nd 3rd 4th 5th 6th 7th (numbered days)
1
2 8
9 15
16 21 2223 29
30
Red ndash 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 nocorrespondence 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 2336 for the Festival of Booths ndash 7 days lsquoon the 8th dayrsquo ndash
which is the first day of the lunar week after completion of 7-day longfestival
OT ndash Lev 2332 lsquoshabbat rest from eveningrsquo
[See Section II Notes on Terminological Issues 4 Sabbath Shabbat 7th day of the week Shabbats]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
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Passion Week Chronology
Passion Week Chronology
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Mt 1240 lsquothree days and three nightsrsquo lsquoJonahprimes signrsquo
[See Appendix here for Chapter 2 of Yonah (Jonah)
See the (attached) separate file lsquo Reviews on Three Days and Three Nightsrsquo]
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 thetraditional scenario of Friday crucifixion resurrection which by itself fails to actually
explain the notion of a specific duration mentioned by the Matthean phrase of Mt1240 lsquothree days and three nightsrsquo as the way they interpreted to have given rise toalternative scenarios such as Wednesday crucifixion scenario (2) The Jonahrsquos story
is read eisegetically to find support for their own positions They are not reading it
properly ndash Jonah was lsquoin the belly of a whalersquo he was not dead while Yeshua died
The belly of a whale cannot be symbolic of being dead for Yeshua
Several issues are to be resolved which are all weaved together so that the verse
should give only one true sense
(1) lsquoheart of the earthrsquo ndash it does not mean lsquounderground buried(2) lsquothree days and three nightsrsquo ndash means as it says not as lsquo72 hrsrsquo
(3) lsquosignrsquo as in so-called Jonahrsquos sign ndash it is not the lsquoSign given by Johahrsquo nor a
lsquosign of the Messiahrsquo to prove or show that Yeshua was the prophesied Mashiah
Both sides of the arguments cannot be right That does not mean that one side is to
be right Usually both are wrong Those trying to refute the other has valid pointswhich 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 lsquoin
the heart of the earthrsquo to refer to Yeshua remained laid in the tomb after His death is
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
The translated phrase lsquoJonahprimes signrsquo is easy to mislead It is properly lsquosign as Jonahwasrsquo And nowhere in the text appears the phrase lsquothe only signrsquo (a product of
eisegesis) By the word lsquosignrsquo it does not mean a proof (a proof of His Messiahship
for example)a
During His earthly ministry what Yeshua had in mind is not to prove out and reveal
that He is the Mashiah On the contrary the Gospels tell us often that that He is should
not be divulged until all is accomplished A sign is a pointer Many signs (oftenconfused with and erroneously translated as lsquomiraclersquo for which Greek word means
lsquomighty worksrsquo) Yeshua had shown He was giving a pointer ndash pointing to the comingof Godrsquos kingdom reign in and through the person of who He is The Gospels tells usthat Yeshua was not on proving that He was the Mashiah but what he did and said
by itself was showing He was to one who was to come as the Mashiah
IRENT translation of the pertinent text in G-Mt1239 But in reply he said to them
ldquoAn evil and adulterous generation ndash
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 was1240 Indeed just as Yonah was three days and three nights
in the belly of the whale Jon 117
so shall the Son-of-man be three days and three nightsin [+ your City at] the very heart of the Land
[+ putting Himself there through His suffering]Ezk 3812 55
1241 It is the people of Ninevehwho will stand forward at [the time of]the Judgment
against people of this generation
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
and look what is here now is greater than Solomon mdash but you wonrsquot listen to
The internal chronology of the Passion narrative tells us unambiguously that
bull He was raised to Life with the crucifixion on Day 1
bull He was rested the High Shabbat in the tomb on Day 2 and
bull He was raised to Life at the end of Day 3 (at dawn at the close of fourth watch of
night)
just as He foretold the disciples on three occasions that He is to be raised to Life on third day
Mathematical gymnastics for lsquothree days and three nightsrsquo
The duration for this period from His taking up the cross in the morning of Abib 14 (Pesach
day) to the dawn of Abib 16 is literally three days AND three nights Note that it is not the
duration of His being buried not of His remaining dead This fact itself however will not
by itself lead us to find when His resurrection was (date day of the week or time)
This way of reading the text proves to be true when the whole timeline of the Passion
narrative is clearly shown up Neither it is synonymous with lsquothree daysrsquo (as used in defenseof the traditional Friday crucifixion ndash Sunday dawn resurrection scenario) The Scripture
comes to us as the vessel of Word of God because it cannot contradict itself
Letrsquos assume with approximation that the sunset was 6 pm sunrise was 6 am and burial
was 6 pm 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 pm Friday to 6 am Sunday is 6 + 24 + 6 = 36 hours
From His crucifixion add + 6 hours = 42 hours
i b l d ( d d ) h d l i h dd
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 lsquothree days and three nightsrsquo is concerned
What is then the period of from the time He was laid in the tomb to His resurrection ndash Three nights and Two days (N 1 D 2 N 2 D 3 N 3) The period expressed in terms of lsquothree days and three
nightsrsquo or lsquothree nights and two daysrsquo is not something which determines when He was crucified and
when He was raised to Life The logic of thinking should be reversed It is the day of His crucifixion
and the day and time of His resurrection that explains what such expression is meant and signifies
Yonah Ch 2
21 (117) Now YHWH prepared a great fishto swallow up Yonah
and Yonah was in the belly the fish [belly gt stomach x bowels ndash
YLT x inward parts ndash NWT]
three days and three nights [not lsquothree daysrsquo nor lsquothree
datesrsquo]
Then Yonah prayed to YHWH his Elohim
from inside the belly of the fish
22 and said
ldquoOut 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
23 When You threw me into the depths
into the heart of the open sea [middle ndash NET]Then the currents engulfed me
all the breakers and waves You sent mdash they swept
over me rdquo
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
29 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 YHWHgt
210 Then YHWH spoke to the fish
and it threw up Yonah onto the dry land
Mt 281 lsquosabbathsrsquo (pl) lsquoafter the weekrsquo
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 sabbattōn) ndash only once here in Mt 281 (not in the parallel
pericope of the Empty Tomb in other three Gospels) but seems to correspond to Mk
161 statement lsquowhen the Sabbath was overrsquo
The plural Gk word does not mean lsquosabbathsrsquo itrsquos an idiom for lsquoweekrsquo The phrasemeans lsquoafter the weekrsquo
As the word is in plural lsquoshabbatsrsquo though this adverbial noun phrase refers by itselfto the same day it is not correct to render as if it is singular Eg It does not mean
lsquoafter the Sabbathrsquo as many translation render (NKJV NET HCSB ESV NRSV
NIV trio NASB) lsquoafter the sabbathrsquo (RSV NRSV NWT) Same is said of rendering
such as lsquothe sabbath having passedrsquo (Wuest) lsquothe Sabbath day was now overrsquo (NIrV)lsquothe Sabbath was overrsquo (CEV) lsquowhen the Sabbath was overrsquo (PNT) lsquothe day after
the Sabbath day was ~rsquo (ERV) lsquoat the close of e sabbathrsquo (Mft) and lsquoas the Sabbath
day ended (AUV)[For the examples of Sabbath in plural vs singular see Mt121-25]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Such a wrong idea of lsquotwo consecutive Shabbatsrsquo 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 mdash
(1) annual festival Shabbat (Nisan 15 Exo 1216 Lev 237 Num 2816-18 ndash 15th
of Nisan in CE 30) and
(2) weekly Shabbat (Nisan 16)
Mt 2762 ldquothe next day (ie the day after the crucifixion) which was after the
Preparationrdquo ndash in other words the crucifixion was on the preparation day Here
lsquopreparationrsquo means lsquoshabbat preparationrsquo (Cf eve of the Pesach in Jn 1914) And the
First day of the Festival of Matzah falls always on 7th dayAgain it should be emphasized that there is only one kind of Shabbat day ndash on the 7th
day of the lunar week ndash one Shabbat day in a week The 7-day long festivals have its
first day set on the 7th day hence called High Shabbat ndash one and same Shabbat not
another Shabbat in that week
Mt 262 Mk 141 lsquotwo days later Pesach to comersquo
Here lsquoPesachrsquo refers to lsquoPesach feastrsquo on Abib 14 (Nisan 15) evening not lsquoPesach
Festival of Matzah from Abib 14 to 21rsquo
Mt 262after two days the Pesach [feast] meta duo hēmeras to pascha ginetai [Mk 141
reads lsquoafter two days Pesach[feast]kai the Festival of Matzahrsquo ndash to pascha kai ta azuma (Greek wordKAI ndash lsquoand thenrsquo x lsquothat isrsquo or lsquoand alsorsquo) [In the v2b 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 221 ltgetting near was the Festival of the Matzah the one simply referred as lsquoPesachrsquo hē heortē
tōn aumōv hē legomenē pascha Here Luke simply tells lsquoPesachrsquo is used synonymous with MatzahFestival which was getting near without specifying the exact day involved)
1 the Pesach ndash MRC Passover ndash NLT CEV ERV MSG (- missing lsquothersquo) the passover ndash NWT
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
Mt 2617 Mk 1412 Lk 227 lsquounleavened breadrsquo lsquo the [f irs t] day of thematzah eatingrsquo
The text does not say lsquoFestival of Matzahrsquo (as appeared in Lk 221) This is Abib 14
the Pesach day itself when they begin to eat matzah as leaven are removed from thehouse on the eve of Pesach Abib 13 And then matzah is eaten for 7 more days
(Festival of Matzah)
Mk 1414 Lk 228 ndash lsquoeat the Pesachrsquo
(Also below under Jn 1828 ndash for the same phrase)
lsquoeat meals for the Pesach seasonrsquo ndash IRENT [Most translates the Greek phrase lsquo phagō toPascharsquo as lsquoeat the passoverrsquo 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 ltLord primeS Last Supper = lsquothe Passover
mealrsquogt Thereby inviting the criticisms they could not satisfactorily answer They leave the
Synoptic and the Johannine statements conflicting and contradictory to each other
Mk 161 lsquoafter this sabbath had pastrsquo
The women bough spice ndash not just lsquoafter the sabbathrsquo or lsquoafter the sabbath was overrsquo
as if it was now Saturday evening the day before Sunday morning
Reading with the Scripture-based calendar it was lsquoafter this shabbat had pastrsquo
referring to 7th day High Shabbat And now it was on 1st day of the lunar week Itwas only after daytime evening early night and late night ndash that is in the dawn ndash
they set out to the tomb
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6472
Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6572
Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6872
Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
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Passion Week Chronology
169 Now after having risen [to Life] [very] early morning on the first day after
ShabbatYeshua appeared first to Mariam the Magdalene
[The syntax of the verse (9a amp 9b) and how it affects translation and interpretation on
the time of His crucifixion confusingly so when the narrative is followed with
Gregorian calendar instead of Scripture-based calendar
AT Robertson in lsquoWord Picturesrsquo argued that the phrase prōi prōtē sabbatou could
conceivably be construed with efanē ]
1 (resurrection early morning of Sunday)Now when He rose early on the first day of the week
He appeared first to Mary Magdalene - most
2 (resurrection time left undetermined but leaves room to much earlier time mdash 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 morningto Mary Magdalene ndash MSG
gtEarly on the first day of the week after he arose he appeared first
to Mary Magdalene ndash NET
Compare the syntax in Mt 281 Mt 281 Ὀψὲ δὲ σαββάτων
After but of-sabbaths [pl]
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτωνto-the-[day] lighting-up into one of-sabbaths
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία came Mary the Magdalene and the other Mary
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6772
Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6872
Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6972
Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7272
72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
2 The phrase lsquohaving risenrsquo occurs only here in the Markrsquos 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 realitythat 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 lsquoearly on the first day
of the weekrsquo is simply a translatorrsquos idea and by itself cannot give a clue about
what day and what time the crucifixion should have been ndash on Wednesday
Thursday or Friday ndash 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 thenarratives 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 prooftext for their interpretation of lsquothree days and three nights = 72 hours being buriedrsquo ]
Mt 2757 lsquoNow evening having comersquo
Mt 2757Nowevening having come ~ having arrived opsias (de) genomenēs (also in816
1415 1423 162 208 2620) [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 1938 for exegesis of Deu 2123]
It is not lsquoevening was approachingrsquo or lsquoevening approachedrsquo (NIV trio) not lsquolate in the afternoonrsquo
(NWT)
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6372
Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6472
Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6972
Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
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Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7172
Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
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72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6272
Passion Week Chronology
Bethany counting back needs to be from Abib 15 (the day before shabbat) inthe Pesach season not the Pesach Day of Abib 14
Some (using rabbinic Jewish calendar with shabbat = Saturday) propose tocount back from Pesach lsquoDayrsquo (Nisan 14) thus to arrive at Nisan 8 which then
results in different timelines of events leading to the Crucifixion
Jn 131 lsquobefore the Festival of the Passover
This verse opens up the Johannine account of the Lordrsquos Last Meal
lsquoPesachrsquo in G-Jn ndash 9 verses
the Festival of the Pesach 213 23 64 11551839
before the Festival of the Pesach 131ndash(before) the Pesach 121 (by which the Festival of Matzah is oftenreferred to ndash Lk 221)
eat for the festival of Pesach season (festive meals)1828day of the Pesach feast 1914
Jn 131 pro de tēs heortēs tou pascha eidōs ho Iēsous hoti hellip
mdash Then before the Festival of the Pesach Yeshua knowing that hellip
the Festival of the Pesach (hē erotē tou Pascha ndash The exact phrase lsquothe
Festival of the Pesachrsquo occurs only twice in NT in Lk 241 and Jn 131) It issynonymous 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
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6372
Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6472
Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6572
Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6672
Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6772
Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6872
Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6972
Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7072
Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7172
Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7272
72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6372
Passion Week Chronology
[Note The use of lsquowaferrsquo 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 1828 lsquoeat the passoverrsquo
lsquoeat meals for the Pesach seasonrsquo IRENT so renders the Greek phrase lsquo phagō to Pascharsquo
(also in Mk 1414 Lk 228) Most renders as lsquoeat the Passover (Passover) which is not
natural English idiom but a typical Biblical jargon unintelligible to most people]
Jn 1828 ldquoThey led Yeshua from Kayafa to the Governors Praetoriuma
By nowit 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 seasonrdquo
What was in the mind of the Yehudim in authority when they wanted to avoid getting
defiled by entering the Governorrsquos Praetorium which was off-limits for the Yehudimand being Gentilersquos it was ritually unclean Entering the Gentilersquos was especially
avoided during the Festival
The phrase lsquoPesach to eatrsquo in the context cannot simply be the Passover Seder (lsquosederrsquo
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 lsquoPassover mealrsquo itself that had already taken before and take this v
28b to refer to something of a meal of lsquoChagigahrsquo (the festive and its offerings)
which was to be taken on the 1st day of the Matzah festival on Nisan 15 (See a long-winding note in Gillrsquos commentary on this verse which is incoherent and
unintelligible) ]
The expression lsquoeat the Pesachrsquo is to be understood as lsquoeat festival meals for the
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6472
Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6572
Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6672
Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6772
Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6872
Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6972
Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7072
Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7172
Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7272
72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6472
Passion Week Chronology
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 ndash of Abib 13 or14 or Nisan 15 It is only when read in the context it helps to clarify the timeline of
the Passion week narratives
Jn 1914 lsquoeve of the Pesachrsquo
This chronologically important verse tells about the date and time of Pilatersquos
sentencing [See above for the term lsquopreparationrsquo]
Jn 1914 Now it was eve of the Pesach feast mdash about sixth hour- period (ἦν δε παρασκευη του πασχα)
lsquothe Pesach feastrsquo Here in the text the word Pesach is used metonymic forPesach feast (by the narrative context not with Gk paraskeuē being
anarthrous) The setting cannot be in the lsquoeve of the Pesach Festivalrsquo nor lsquoeveof Pesach Weekrsquo which is rather an imprecise term ndash unclear on whetherPesach 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
lsquoPesachrsquo) as it is taken to refer to preparation of 7 (8) days of the Festival which are
called Pesach I to VII (VIII)]
lsquoeve of the Pesach [feast]rsquo
[Heb Erev Pesach]
This important verse is very important because it flatly tells that the Lordrsquos Last
Supper could not be the Pesach meal (of Pesach feast) Compare Jn 131 lsquo(Last
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6572
Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6672
Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6772
Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6872
Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6972
Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7072
Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7172
Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7272
72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6572
Passion Week Chronology
contradictory to the Synoptic timing while remaining contradictory to theSynoptic dating
Abib 12 Before coming of the Pesach Festival (Jn 131) [= Last Supper]Arrest at Gethsemane
Abib 13 Eve of Pesach feast (Jn 1914) [= Day of His Trial]
Abib 14
afternoon
Pesach Day ndash the lamb to be slaughtered ndash Preparation day for High
Shabbat (Jn 1931) [= Day of His Crucifixion]
Abib 14
evening
Pesach feast for Yehudim Yeshua being entombed
Abib 15 High Shabbat of Matzah Festival 7th day of the lunar week
Abib 16 [Resurrection day at dawn (in 4
th
watch of night = last part of theday]
Wave Sheaf offeringThe Festival of Pesach (Jn 131) the entire 8-day season matzah to be eaten
The Festival of Matzah 7-day (Abib 15 ndash 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 ndash AUV the day of thePreparation of the Passover ndash NIV2011 TNIV
3 the day before the Passover ndash GNB the day before Passover ndash CEV
4 x Preparation day in Passover Week ndash NIrV x Preparation day of Passover
week ndash ERV x the day of Preparation of Passover week ndash NIV-old
Robertson (1922) A Harmony of the Gospels
p 393 ndash Gutenberg online Ed
p 283 ndash print edition
11 Did Christ eat the Passover meal
(3) i f h
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6672
Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6772
Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6872
Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6972
Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7072
Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7172
Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7272
72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6672
Passion Week Chronology
Jn 1914 lsquosix th hour-periodrsquo
[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 toreconstruct 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]
lsquoSixth hour- period rsquo= the period of time on-sundial asymp11 am to noon] [lsquohour -periodrsquo = a
period on sundial with 12 hour-period in a day (light time)] the sixth hour ndash KJV and many
noon ndash some xxx 6 am
[Cf A sole example of the night period divided by 12 in Roman reckoning is in Act 2323 (lsquothird hour of nightrsquo) Pilatersquos 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
271 Mk 151 Lk 231 Jn 1828) (not late afternoon or evening) The narrative of Pilatersquo
sentencing gives no hint of such time setting]
Perplexed by apparent contradiction to Mk 1525 which tells specifically the crucifixion
began at third hour -period (8 to 9 am) several explanation have been proposed
Rodney Whitacre (1999) John ndash IVP NT Commentary Series p 455
The sixth hour would be noon which seems to conflict with Markrsquos statement that
Jesus was crucified at the third hour that is 9 am (Mk 1525)
x Again there is a division of opinion with some take the two accounts simply
contradict one another (Robinson 1985268)
x Perhaps due to a corruption in the text (Alford 1980 837-98 Barrett 1978545) or
x because both John and Mark cite an hour that has symbolic significance for them
(Barrett 1978 545 Brown 1994 1847)
x Others think the imprecision of telling time in the ancient world accounts for the
discrepancy (Augustine In John 1171 Morris 1971800-801)
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6772
Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6872
Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6972
Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7072
Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7172
Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7272
72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6772
Passion Week Chronology
Judging from the crucifixion account itself we see that the sixth hour clearly refers to NOON-
TIME 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 theirPassover lambs and died at the very time in the afternoon when the Passover lambs were being
slain then the ldquosixth hourrdquo when He appeared before Pilate for final sentencing had to be the
sixth hour of Nisan 13 ndash 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 129 35 38-39 43-
7 49-53a See also Mt 201-7] The sixth hour was not be Roman reckoning of a day to
start at midnight
hellip 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
900 AM until 300 PM on that day Therefore it had to be the previous day NOON on
Nisan 13
hellip The expression SIXTH HOUR clearly refers to HIGH NOON Jesus appeared
before Pontius Pilate for His final sentencing about 1200 NOON -- in the middle of theday Therefore the Lords Supper had to be the PREVIOUS DAY -- at the END of
Nisan 12 and BEGINNING of Nisan 13 --not the beginning of Nisan 14 when He had
been judged and sentenced by Pilate and was in the dungeon awaiting His crucifixion
early the next morning
hellip in the very Mishnah that two days were required in all capital cases where a man
was determined to be guilty for him to be sentenced Therefore since the
a
G Jn John does not use so called civil Roman time reckoning from midnight to
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6872
Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6972
Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7072
Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7172
Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7272
72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6872
Passion Week Chronology
Sanhedrin found Jesus guilty early in the morning soon after sunrise (see Mt 271-2
Lk 2266) 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 ndash the next day But
this is impossible since the Scripture tell us He was put to death BEFORE the high
holy day ndash the 15th of Nisan ndash arrived (see Jn 1828 1914 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 thisrequires that His final appearance before the Sanhedrin be the PREVIOUS DAY ndash
on Nisan 13th ndash and that He was condemned by Pilate on Nisan 13 ndash and executed
the next day on Nisan 14
The time of sentencing lsquosixth hour- period rsquo of Jn 1914 could not be on the day of the
Crucifixion Abib 14 but mid-day of Abib 13 [ That means the Lordrsquos Last meal was on
evening the day before (= Abib 12 evening 4th day of the week) [Note = Nisan 13
evening][Again some tries suggests to read it as mid night of Abib 13 However the scene
of trial as narrated by G-John cannot be something possible during night time]
httpsbibleorgarticletime-jesus-death-and-inerrancy-harmonization-plausible various explanations
of lsquoJn 1914 sixth hourrsquo ndash all failed to offer the correct and logical interpretation without contorted
facile solutions to pick to choose a palatable one
Event Time Indicator Passages that Support
Peterrsquos denials Before the Rooster-crowsMt 2674-75 Mk 1472
Lk 22 60 61 J 18 27
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6972
Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7072
Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7172
Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7272
72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 6972
Passion Week Chronology
confusingly so unless one comes to grasp the correct internal timetable in the Passion
narratives
Thatrsquos why many are forced to read as lsquosixth hourrsquo = lsquo6 amrsquo ndash by falling back on theassumption that John was using an alleged Roman reckoning for this particular verse By
doing so they simply ignore all other verses such as Jn 139 46 452 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 (asymp 820 ndash 930
am) with darkness covering the land from sixth hour on ndash Mk 1525]
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(ie Abib 13)it would logically require to have His Last Supper and Arrest to be on Abib 12 evening into
night
Jn 1931 lsquoHigh Shabbatrsquo
ἦν γαρ μεγαλη ἡ ἡμερα ἐκεινου του σαββατου ldquothe day of that shabbat was high
shabbat rdquo
First and last days of the week-long festival are special (lsquohighrsquo lsquogreatrsquo lsquoimportantrsquo) The first
day of the Festival of the Matzah is known as lsquohigh shabbatrsquo [lsquoShabbat haGadolrsquo in Heb] since
it is shabbat (7th day of the lunar week)
[Not because it was a lsquodouble-sabbathrsquo (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
P i W k Ch l
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7072
Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7172
Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7272
72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7072
Passion Week Chronology
καὶ τῶν θυρῶν κεκλεισμένων a= of-the doors having-been-locked
ὅπου ἦσαν οἱ μαθηταὶ [συνηγμένοι] where were the disciples gathered-together
[After Mariam the Magdalene had seen the risen Lord earlier in the dawn of His resurrection
ndash Abib 16 the risen Lord showed Himself to the women in the morning of Abib 17 ie second
day of the week The setting of this verse is evening on that same day when in the daytime
as in Lk 2433 where two disciples on the Emmaus returned after encountering the risen
Lord]gt evening past that day the day one of the [lunar] week ndash ARJ
evening Gk opsias x late (on the day)
after the day one of the week [shabbats in pl = lsquoweekrsquo] [=Jn 201 ndash Abib 16 in its dawn
Yeshua rose to Life] [lsquo past the day onersquo rather than lsquoon the day onersquo Consequent torsquo or
lsquopastrsquo because the day one of the week had just ended at sunrise] past the day one of the
week ndash ARJ the first day of the week ndash most xxx Sunday
[lsquothe day one of the weekrsquo (= 201) = in Synoptic phrase (Cf asymp Mk 169 lsquothe first day after
the weekrsquo)]
[Use of the word hēmera in this verse is indicative of reckoning lsquodayrsquo as none other than by
sunrise-to-sunrise (as in the Scriptural calendar also in the oriental custom and a correct
ancient Roman reckoning other than appeared in legal documentations) not by midnight-to-
midnight (as in modern times or as in Gregorian Roman reckoning) nor by sunset-to-sunsetrsquo
(by rabbinic Jewish reckoning)]
Jn 1942 lsquoshabbat-preparation day rsquo
since it was the shabbat-preparation day of the Yehudim (gt lsquoJudeansrsquo lsquoJewsrsquo) ἐκει οὖν δια την παρασκευην τῶν ᾿Ιουδαιων [The time is late evening of Abib 14 (not late
afternoon since it was already evening for them to have approached Pilate - Mt 2757 Mk
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7172
Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7272
72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7172
Passion Week Chronology
Passion Week Chronology
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7272
72
[Below is a large format chart]
[End of File]
7232019 Passion Week Chronology Revisit
httpslidepdfcomreaderfullpassion-week-chronology-revisit 7272
72
[Below is a large format chart]
[End of File]