Passion Week Chronology Revisit

72
7/23/2019 Passion Week Chronology Revisit http://slidepdf.com/reader/full/passion-week-chronology-revisit 1/72 Passion Week Chronology Updated r.2.0.2 12/28/2015 Vol. III Supplement, No.6 Time and Passion Week IRENT Vol. III. Supplement: No. 1 (Words, Words, and Words) No. 2 (Text, Translation, and Translations) No. 3 (Names, Persons, and People) No. 4 (Place, Things, and Numbers) No. 5 (Time, Calendar, and Chronology) WALK THROUGH THE SCRIPTURE No. 6 Passion Week Chronology Files in the Collection #6 to the Supplement :  6-1. Reviews on ‘Three Days and Three Nights’  6-2. Time of Jesus’ Death and Inerrancy – Is Harmonization plausible? 63 What year and day of the week for the Crucifixion?

Transcript of Passion Week Chronology Revisit

Page 1: 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)

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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

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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

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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]

Page 2: Passion Week Chronology Revisit

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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

7232019 Passion Week Chronology Revisit

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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

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

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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)

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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

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]

Page 3: Passion Week Chronology Revisit

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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

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)

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]

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

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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

7232019 Passion Week Chronology Revisit

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72

[Below is a large format chart]

[End of File]

Page 4: 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

7232019 Passion Week Chronology Revisit

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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

7232019 Passion Week Chronology Revisit

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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

7232019 Passion Week Chronology Revisit

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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

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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)

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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

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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]

Page 5: Passion Week Chronology Revisit

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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)

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]

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

7232019 Passion Week Chronology Revisit

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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

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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 ]

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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]

Page 6: Passion Week Chronology Revisit

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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

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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

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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

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]

Page 7: Passion Week Chronology Revisit

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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 )

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

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)

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]

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

7232019 Passion Week Chronology Revisit

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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

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

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]

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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

7232019 Passion Week Chronology Revisit

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72

[Below is a large format chart]

[End of File]

Page 8: 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

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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]

7232019 Passion Week Chronology Revisit

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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 ]

7232019 Passion Week Chronology Revisit

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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

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

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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]

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

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

7232019 Passion Week Chronology Revisit

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72

[Below is a large format chart]

[End of File]

Page 9: 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

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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

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]

Page 10: Passion Week Chronology Revisit

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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)

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)

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]

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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]

Page 11: 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

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

7232019 Passion Week Chronology Revisit

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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

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

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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

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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]

Page 12: 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 )

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

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)

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]

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

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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

7232019 Passion Week Chronology Revisit

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72

[Below is a large format chart]

[End of File]

Page 13: 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]

7232019 Passion Week Chronology Revisit

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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

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

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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

7232019 Passion Week Chronology Revisit

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72

[Below is a large format chart]

[End of File]

Page 14: Passion Week Chronology Revisit

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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

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)

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

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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]

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

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]

Page 15: Passion Week Chronology Revisit

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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

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)

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

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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

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

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]

Page 16: 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

7232019 Passion Week Chronology Revisit

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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)

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

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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

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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]

Page 17: Passion Week Chronology Revisit

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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

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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

7232019 Passion Week Chronology Revisit

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72

[Below is a large format chart]

[End of File]

Page 18: 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

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

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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 ]

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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

7232019 Passion Week Chronology Revisit

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72

[Below is a large format chart]

[End of File]

Page 19: 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

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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

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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]

Page 20: 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]

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

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

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]

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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

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

7232019 Passion Week Chronology Revisit

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72

[Below is a large format chart]

[End of File]

Page 21: 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

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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

7232019 Passion Week Chronology Revisit

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72

[Below is a large format chart]

[End of File]

Page 22: Passion Week Chronology Revisit

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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]

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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]

Page 23: 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

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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

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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

7232019 Passion Week Chronology Revisit

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72

[Below is a large format chart]

[End of File]

Page 24: 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

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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

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]

Page 25: 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

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-

7232019 Passion Week Chronology Revisit

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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

7232019 Passion Week Chronology Revisit

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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]

Page 26: 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

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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

7232019 Passion Week Chronology Revisit

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72

[Below is a large format chart]

[End of File]

Page 27: 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-

7232019 Passion Week Chronology Revisit

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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

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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]

Page 28: Passion Week Chronology Revisit

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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 ]

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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]

Page 29: Passion Week Chronology Revisit

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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

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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)

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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]

Page 31: 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

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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]

Page 32: 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

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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]

Page 33: Passion Week Chronology Revisit

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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

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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]

Page 34: 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

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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]

Page 35: 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

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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

7232019 Passion Week Chronology Revisit

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72

[Below is a large format chart]

[End of File]

Page 36: 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]

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]

Page 37: 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]

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

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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]

Page 38: 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

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)

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]

Page 39: 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]

Page 40: 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

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]

Page 41: 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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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]

Page 42: 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

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72

[Below is a large format chart]

[End of File]

Page 43: 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

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

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

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

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

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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]

Page 45: Passion Week Chronology Revisit

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

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]

Page 46: 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

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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

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

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

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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]

Page 47: Passion Week Chronology Revisit

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]

Page 48: 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

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

7232019 Passion Week Chronology Revisit

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72

[Below is a large format chart]

[End of File]

Page 49: Passion Week Chronology Revisit

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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

7232019 Passion Week Chronology Revisit

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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

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

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]

Page 51: 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

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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]

Page 52: Passion Week Chronology Revisit

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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

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]

Page 53: 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

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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]

Page 54: 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

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 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

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

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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

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

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[End of File]

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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

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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

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

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

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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

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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]

Page 60: 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

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

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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

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

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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

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]

Page 61: 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

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

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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

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]

Page 62: Passion Week Chronology Revisit

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

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]

Page 63: Passion Week Chronology Revisit

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]

Page 64: Passion Week Chronology Revisit

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

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

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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

httpslidepdfcomreaderfullpassion-week-chronology-revisit 7272

72

[Below is a large format chart]

[End of File]

Page 65: Passion Week Chronology Revisit

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]

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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]

Page 67: Passion Week Chronology Revisit

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]

Page 68: Passion Week Chronology Revisit

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]

Page 69: Passion Week Chronology Revisit

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

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Passion Week Chronology

Passion Week Chronology

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72

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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]

Page 71: Passion Week Chronology Revisit

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

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[End of File]

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